<s 


0^Tpm^ 


SEP  ^0  1921 


Division      ^5/ 
tioif  ^ 


Digitized  by  the  Internet  Archive 

in  2010  with  funding  from 

Princeton  Theological  Seminary  Library 


http://www.archive.org/details/psalms09moll 


COMMENTARY 


ON   THE 


HOLY   SCRIPTURES: 


CRITICAL,  DOCTRINAL,  AID  HOMILETICAL, 


WITH  SPECIAL  REFERENCE  TO  MINISTERS  AND  STUDENTS, 


BY 


JOHN  PETER  LANGE,  D.  D., 

PROFESSOR    OF    THEOLOGY    IN    THE    UNIVERSITY    OF    BONN, 

IN  CONNECTION  WITH  A  NUMBER  OF  EMINENT  EUROPEAN  DIVINES. 


TRANSLATED  FROM  THE  GERMAN,  AND  EDITED,    WITH  ADDITIONS, 


BY 


PHILIP  SCHAEE,  D.D., 

PROFESSOR   IN    THE    UNION    THEOLOGICAL    SEMINARY,    NEW   YORK, 

IN  CONNECTION  WITH  AMERICAN  SCHOLARS  OF  VARIOUS  EVANGELICAL 

DENOMINATIONS. 


VOL.  IX.  OF  THE  OLD  TESTAMENT:  CONTAINING  THE  ROOK  OF 

PSALMS. 


NEW  YOEK : 
SCRIBNER,  ARMSTRQNG  &  CO.,  054  BROADWAY. 

1872. 


THE 


PSALMS. 


BY 


CARL  BERNIIABD  MOLL,  D.D., 

GENERAL     SUPERINTENDENT     IN     KONIGSBERG,     PRUSSIA. 


TRANSLATED  FROM  THE   GERMAN,    WITH  ADDITIONS, 


BY 


Rev.  CHARLES  A.  BRIGGS,  Rev.  JOHN  FORSYTH,  D.  D.,  Rev.  JAMES  B. 
HAMMOND,  Rev.  J.  FRED.  Ml CURDY; 


TOGETHER  WITH 


A  NEW  VERSION  OF  THE  PSALMS 


AXD 


PHILOLOGICAL  NOTES 


BY 


KEY.  THOMAS  J.  CONANT,  D.D, 


NEW  YORK: 
SCRIBNER,  ARMSTRONG  &  CO.,  654  BROADWAY. 

1872. 


Entered,  according  to  act  of  Congress,  in  the  year  1872,  by 

SCRIBNER,  ARMSTRONG  &  CO., 

In  the  Office  of  the  Librarian  of  Congress  at  Washington. 


JAS.  B.  RODGERS  CO., 

ELECTROTYPERS   AND   PRINTERS, 

52  &  54  N.  Sixth  St.,  Philadelphia. 


PREFACE  BY  THE  GENERAL  EDITOR. 


Dr.  Moll's  Commentary  on  the  Psalter  appeared,  in  two  separate  parts,  in  18G9 
and  1870.  It  was  concluded  during  the  stirring  events  of  the  Franco-German  war.  It  is 
regarded  as  one  of  the  best  parts  in  Lange's  Biblework,  especially  in  the  Doctrinal  and 
Ethical  sections.  Dr.  Moll  was  formerly  Professor  of  Theology  in  Halle,  and  is  now  General 
Superintendent  of  the  Evangelical  Church  in  the  Province  of  Prussia.  We  insert  the 
author's  Preface  to  Part  EL,  dated  November,  1870: 

"The  mighty  convulsions  of  the  present  war,  while  they  have  cast  down  a  glittering 
throne  from  its  proud  elevation,  have  buried,  too,  much  unobtrusive  and  quiet  happiness,  and 
have  opened  wounds  that  must  long  keep  bleeding.  Yet,  from  out  of  desolation  and  tears, 
does  the  goodness  of  the  Eternal  evoke  renewed  safety  and  a  joyful  future  for  a  people 
tried  and  purified  in  the  fire  of  affliction.  Nor  can  we  fail  to  discern  in  the  events  of  those 
days  a  visitation  of  God.  Many  an  ear,  which  has  long  been  accustomed  to  other  sounds, 
has  heard  the  footsteps  of  the  Almighty  as  He  marches  through  the  world  in  judgment, 
and  has  been  inclined  to  listen  to  the  word  of  the  only  true  and  living  God.  And  many 
a  hand,  too,  will  be  stretched  out,  with  special  eagerness,  for  the  Book  of  Psalms,  full  as  it 
is  of  those  poems,  of  which  such  a  poet  as  Byron  said,  that  they  are  as  lofty  as  heaven  and 
deeper  than  the  ocean.  From  such  fulness  as  this  has  the  Church  ever  drawn,  and  it  affords 
instruction  as  well  as  delight,  to  trace  through  the  course  of  the  ages  its  inexhaustible 
adaptation  to  the  needs  of  the  people  of  God,  to  the  varying  tastes  of  different  periods,  and 
to  the  progress  of  the  science  of  interpretation.  May  its  own  teachings  and  the  accompany- 
ing remarks  and  suggestions  realize  the  aim  of  the  Bibelwerk,  and  afford  spiritual  aid  to  the 
brethren  in  the  ministry. 

In  the  department  of  Practical  Exposition  we  have  now  further  to  note  :  Der  Psalter, 
erklart  von  L.  Harms,  weil.  Pastor  in  Hermannsburg ,  1869  (The  Psalter  explained  by 
L.  Harms,  late  Pastor  in  Hermansburg,  1869).  Caspari,  Des  Goltesfurchtigen  Freud  und 
Leid,  Wochenpredigten  uber  den  Psalter  (The  Joy  and  Sorrow  of  those  who  fear  God  ; 
Weekly  Sermons  on  the  Psalter),  with  a  preface  by  Delitzsch,  1870.  W.  Sterx,  Funhehn 
Messianische  Psalmen,  fur  Verstdndniss,  Belehrung  und  Erbauung  der  Freunde  des  gottlichen 
Wortes  erklart,  1870  (Fifteen  Messianic  Psalms,  explained  for  the  enlightenment,  instruction, 
and  edification  of  the  friends  of  the  Divine  Word). 

In  the  department  of  Textual  Criticism  we  have  to  mention  that  the  Momtmenta  Sacra 
Inedita,  published  by  Const.  Tischendorf,  contain  in  Vol.  IV.  of  the  Nova  Colleclio,  1869, 
the  Psalterium  Turicense,  important  for  the  criticism  of  the  Text  of  the  Septuagint.  It  was 
written  upon  purple  parchment,  in  silver  and  gold,  about  the  7th  century.  It  consists  of  223 
leaves,  and  comprises  118  Psalms,  together  with  9  Biblical  Hymns  and  1  Church  Hymn. 
Its  readings  show  more  agreement  with  the  Cod.  Alex,  than  with  the  Cod.  Vat.,  and  often  con- 
firm those  of  the  Aldine  and  Complutensian  texts.  The  relation  which  it  exhibits  to  one 
of  the  correctors  of  the  Cod.  Sinait.  is  worthy  of  special  attention.  The  insertion,  in  elegant 
red  letters,  of  the  first  word  of  each  verse  in  Latin  from  the  Vulgate  of  Jerome,  by  the  side 
of  the  Greek  Text,  goes  to  show  that  it  was  executed  in  the  West." 


PREFACE  BY  THE  GENERAL  EDITOR. 


I  had  a  strong  desire  to  prepare  the  Commentary  on  the  Psalter  myself,  but  could  not 
command  time.     To  avoid  delay,  I  divided  the  work  among  several  scholars,  as  follows : 

The  Introduction  was  prepared  by  the  Eev.  James  B.  Hammond,  with  additional  Notes 
by  the  Rev.  Charles  A.  Briggs. 

Psalms  I-XLL,  and  LI.-LXXIL,  by  the  Eev.  Charles  A.  Briggs,  Pastor  at  Eoselle, 
New  Jersey. 

Psalms  XLII.-L.,  by  the  Eev.  John  Forsyth,  D.  D.,  Chaplain  and  Professor  of  Ethics 
in  the  National  Military  Academy  at  West  Point,  New  York.  Dr.  F.  had  assumed  the 
entire  second  Book,  but  could  not  finish  his  task  in  time,  on  account  of  his  removal  to 
West  Point. 

Psalms  LXXIII.-CL.,  by  the  Eev.  J.  Fred.  McCtjrdy,  of  Princeton,  New  Jersey.  In 
this  last  part,  Dr.  Green,  Professor  of  Hebrew  and  O.  T.  Exegesis  in  the  Princeton  Theolo- 
gical Seminary,  has  taken  special  interest,  and  aided  his  friend,  Mr.  McCtjrdy,  with  lin- 
guistical  and  exegetical  helps  from  his  own  library  and  other  sources. 

The  contributors  were  instructed  carefully  to  consult  the  well-known  German  Commen- 
taries of  Hupfeld,  Ewald,  Delitzsch,  Hengstenberg,  as  well  as  the  English  and  American 
works  of  Perowne,  Wordsworth,  Alexander,  Barnes,  and  others.  The  Homiletical  depart- 
ment has  been  condensed  to  make  room  for  extracts  from  English  sources,  including 
Spurgeon's  Treasury  of  David,  as  far  as  published. 

As  to  the  text,  I  have  given  the  reader  the  benefit  of  two  translations.  The  Authorized 
Version  has  been  retained  as  the  basis  of  the  Coniinentary,  but  arranged  according  to  the 
laws  of  Hebrew  parallelism  and  the  stanza  divisions  of  Moll. 

The  New  Version  of  the  Psalms,  with  brief  philological  notes,  which  follows  the  Com- 
mentary of  Moll,  is  the  work  of  the  veteran  Hebrew  scholar,  Dr.  Conant,  of  Brooklyn.  It 
is  substantially  the  same  with  that  originally  prepared  by  the  author  for  the  "American  Bible 
Union,"  but  differs  from  it  by  numerous  corrections  in  the  renderings,  suggested  by  further 
comparison  of  the  Hebrew  text,  and  certain  changes  in  form,  and  additional  matter,  to  adapt 
it  to  the  present  work ;  namely,  the  use  of  the  termination  th  for  the  3d  pers.  sing,  of  the 
verb,  and  of  a  small  initial  letter  in  lines  continuing  a  sentence ;  and  the  addition  of  critical1 
and  philological  notes,  at  the  end  of  each  Psalm,  on  points  of  more  special  interest  and 
difficulty. 

A  revision  of  the  English  Scriptures  intended  for  public  and  devotional  use  should,  in 
my  opinion,  retain  the  idiom  of  our  Authorized  Version,  and  depart  from  its  grammar  and 
vocabulary  as  rarely  and  as  little  as  is  consistent  with  the  true  meaning  of  the  original  arid 
the  present  state  of  the  English  language.  But  the  merits  of  a  version  which  forms  part  of  a 
critical  commentary,  must  be  measured  by  the  degree  of  its  fidelity  to  the  original  Hebr  w, 
and  not  to  King  James'  or  any  other  translation.  Judged  by  this  standard,  Dr.  Conai  r's 
version  and  notes  will  be  found  a  very  valuable  addition  to  this  commentary. 

By  these  numerous  additions  the  volume  on  the  Psalms  exceeds  both  Parts  of  the  German 
original  by  264  pages,  and  is  much  larger  than  any  other  volume  of  the  Englisii  edition  of 
Lange.    Nevertheless,  the  price  is  the  same. 

The  Psalter  is  the  first  Hymn-Book  of  the  Church,  and  will  outlive  all  other  hymn- 
books.  Its  treasury  of  pious  experience  and  spiritual  comfort  will  never  be  exhausted.  And 
as  it  will  continue  to  be  used  in  public  worship,  and  for  private  devotion  everywhere,  so 
commentary  will  follow  commentary  to  the  end  of  time.  May  this  volume  contribute  its 
share  towards  a  fuller  understanding  and  application  of  the  Psalms. 

Philip  Schaff. 

40  Bible  House,  New  Yore,  Sept.  23,  1872. 


THE  PSALTER. 


INTRODUCTION. 


§1.     CANONICAL  POSITION  AND  TITLE. 

The  Psalter  stands  at  the  beginning  of  the  third  division  of  the  Hebrew  Scriptures  (the 
Kethubim*  or  Hagiographa)  in  most  of  the  Hebrew  MSS.  of  the  German  class,  followed  by 
our  printed  editions.  Philo  ii.  475  and  Luke  xxiv.  44  seem  to  favor  this  position. 
The  Spanish  class  of  MSS.,  however,  like  the  Masora,  place  the  Chronicles  at  the  head 
of  this  division  (which  in  the  prologue  of  Sirach  is  co-ordinate  with  the  Law  and  the  Pro- 
phets under  the  name  tuv  claIuv  irarpluv  (lifSliuv)  ;f  whilst  the  Talmud  informs  us  that  even 
the  little  book  of  Ruth  had  the  first  place.J  Still  another  Jewish  canon  mentioned  by  Je- 
rome in  his  Prologus  Galeatus  begins  with  the  book  of  Job,  and  places  the  Psalter  second  in 
this  series  of  sacred  writings.  This  arrangement  was  made  with  reference  mainly  to  the 
subject  matter,  and  is  the  one  which  was  adopted  by  the  Alexandrian  version,  and  followed 
by  the  Vulgate,  the  German  and  English  Bibles.  Comp.  Herzfeld,  Gcschichte  des  Volkes 
Israel  iii.  102  sq.§ 

The  Position  of  the  Psalter  among  the  Hagiographa  is  in  accordance  with  its  nature,  not  so 
much  on  account  of  the  lateness  of  its  completion,  as  rather  its  thorough-going  joy  and  peculiar 
lyrical  character  which  springing  from  the  soil  of  revelation,  in  the  sacred  history  of  Israel ; 
nourished  by  the  revealed  word  of  Jehovah  in  closest  connection  with  the  public  worship  of 
the  covenant  people,  discloses  the  throbbing  heart  of  the  Israelites'  life  of  faith,  and  speaks 
the  language  of  revelation  as  subjectively  appropriated  by  the  inmost  feelings.  The  position 
(litlie  Psalter  among  the  Hagiographa  does  not  at  all  indicate  that  it  was  esteemed  inferior 
to  t^ie  "Prophets," — the  second  great  division  of  the  Hebrew  canon  (embracing  the  prophetic 
books  and  those  historical  books  following  the  Thorah).  The  view  of  some  theologians,  that 
the  e  were  different  degrees  of  inspiration  among  the  sacred  writings,  at  least  in  the  form 
which  ascribed  the  origin  of  the  Hagiographa  simply  to  the  Holy  Spirit,  whilst  the  remaining 
canonical  books  were  ascribed  to  the  Prophetic  Spirit  (Carpzov,  Introduct.  i.  25),  was  an 
unhistorical  theory  of  a  few  Rabbis  (Havernick,  Einleitung  i.  66  ff ).  For  the  Holy  Spirit 
was  frequently  and  expressly  represented  as  inspiring  the  Prophets ;  the  term  "  Holy  "  Spirit 
was  explained  by  the  term  "Prophetic"  Spirit;  and  the  appellation  " Prophets v  was  fre- 
quently given  to  the  Hagiographa  and  by  Joscphus  ( Contr.  Ap.  i.  8)  even  to  the  historical 
books.  Moreover,  not  only  were  the  legal  prescriptions  ordained  for  the  Prophets  extended 
to  the  Hagiographa,  but  all  the  writers  of  the  Psalms  were  expressly  numbered  among  the 
Prophets  (Herzfeld  iii.  17)  for  the  reason  that  the  Bible  designates  them  as  Prophets  and 

*  [O'^jTS  moans  properly  nothing  more  than  something  written,  writings.  It  was  probably  not  used  for  any  class 
of  writings  at  the  first  formation  of  the  canon,  bnt  came  gradually  into  use  as  a  convenient  designation  of  those  oth.^r  wri- 
tings, which  being  of  too  much  variety  of  form  and  character  to  have  any  characteristic  title,  were  discriminutud  from  the 
two  fixed  classes,  the  law  and  the  prophets,  by  this  general  term  [e.g.  other  writings). — C.  A.  B.] 

t  [This  was  probably  that  they  might  follow  the  Books  of  Kings,  being  parallel  with  them  in  subject. — C.  A.  B.] 
X  [This  was  because  it  was  regarded  us  a  prologue  to  the  Psalms,  David  being  a  descendant  of  Ruth. — C.  A.  B.] 
2  [The  ..   tural  order  is  that  which  places  the  Psalms  first  as  representing  the  age  of  David,  and  then  the  Proverbs  and 
Job  as  representing  the  Chokma-literaturo  of  the  age  of  Solomon.     Cf.  Perowne,  lntrod.  p.  C9,  and  Delitzsch.  Com.,  Edin- 
burgh, 1871,  h.trod.  p.  4.— J.  B.  H.] 

1 


INTRODUCTION  TO  THE  PSALTER. 


seers,  1  Chron.  xxv.  1  sq. ;  2  Chron.  xxix.  30 ;  xxxv.  15  ;  1  Sam.  v.  10.  The  Targum  of  Jona- 
than on  the  latter  passage  reverses  the  expression  and  styles  the  utterance  of  that  which  the 
prophetic  Spirit  inspires  the  "  making  of  psalms."  According  to  the  fourfold  Ethiopic  di- 
vision of  the  Old  Testament  into  Octateuch,  Kings,  Solomon  and  Prophets,  the  Psalms  were 
classed  with  the  6econd  division. 

From  the  Alexandrian  version  originated  also  the  title  Psalter  {ipaM/ptov,  Old  German 
Salter),  a  collective  term  for  the  "Book  of  Psalms"  (Luke  xx.  42;  Acts  i.  20),  or  "The 
Psalms"  (Luke  xxiv.  44).  The  latter  word  originally  meant  the  music  and  playing  of  a 
string  instrument ;  the  former,  the  instrument  itself;  then  by  transfer  the  song  sung  to  it, 
finally  the  collection  of  these  songs,  as  Euthymius  Zigabenus  {Prcef  in  Psalm.  Ed.  Le  Moyne, 
pp.  172)  rightfully  remarked.  It  corresponds  fully  to  the  Hebrew  mizmor,  which  occurs, 
however,  only  in  the  title  of  particular  Psalms,  and  not  as  a  title  of  the  collection.  It  does 
not  appear  at  all  in  the  plural  form  in  the  Bible,  being  simply  used  to  indicate  the  recital  of 
certain  Psalms  {vid.  \  8,  2).  The  contents,  and  especially  the  religious  character  of  these 
songs,  is  brought  out  more  prominently  by  the  word  teffiloth.  In  Ps.  lxxii.  20  all  the  prece- 
ding Psalms  are  collectively  designated  by  this  word  as  "  prayers  of  David,"  although  Ps. 
xvii,  is  the  only  one  within  this  division  in  which  it  is  found  in  the  superscription  (Septuag.  -n-po- 
oevx'f).  Later  still,  it  characterizes  Pss.  lxxxvi.,  xc,  cii.,  cxlii.,  as  also  Hannah's  Psalm  of  praise, 
1  Sam.  xxi.  1.*  The  title  tehillim  is  the  usual  superscription  of  the  entire  collection,  in  short- 
ened form  tillim,  tillin,  tilli,  sometimes  with,  sometimes  without  sefer,  i.  e.  (Book  of)  Hymns, 
which  designation  Philo  and  Jerome  also  employ.  The  Masora  employed  the  plural  sefer 
tehilloth,  and  also  constructed  from  the  same  root  the  form  hallela,  but  only  to  designate  Pss. 
cxiii.-cxix.,  and  not  the  entire  Psalter,  as  since  Buxtorf  has  been  often  erroneously  stated  {cf. 
Delitzsch  Commentar.  ii.  530).  [The  Psalter  is  still  the  common  Prayer  and  Hymn  Book 
of  the  Christian  Church,  as  it  was  that  of  the  Jews. — P.  S.] 

That  these  songs  were  designed  to  glorify  God,  is  strikingly  indicated  by  this  superscrip- 
tion. The  word  occurs  however  with  this  special  reference  only  in  Ps.  cxlv.  (Septuag.  alvsaig), 
but  its  appropriation  as  the  title  of  the  whole  book,  points  to  the  fact,  that  we  are  not  dealing 
with  a  lyrical  Anthology  of  the  Hebrews  (De  Wette),  but  with  the  original  hymn-book, 
especially  designed  for  the  worship  of  God  in  the  congregation  of  Israel.^  Vid.  further 
IZ  and  5. 

\  2.   AUTHORSHIP  OF  THE   PSALMS. 

It  is  undoubtedly  true,  that  the  Psalms,  collected  in  the  library  of  the  Temple,  2  Mace. 
ii.  13,  by  Nehemiah,  were  designated  ra  rov  AaviS,  and  that  the  Psalms  are  cited  in  the  New 
Testament  as  the  words  of  David.  But  we  are  not  obliged  on  that  account  to  assume,  that 
David  was  the  author  of  all  the  Psalms.  This  opinion  has  been  defended  of  late  by  Clauss 
{Beitrage  1831,  S.  4sq.),  and  among  the  Jews  by  M.  Randegger  {Hist.  Jcrit.  Versuche  1841), 
after  the  Talmud  {Tract.  Pesachim,  c.  10)  and  a  few  of  the  Church  fathers,  (Augustine,  Chry- 
sostom,  Euthym.) 

Neither  are  we  obliged  to  explain  those  cases,  where  other  persons,  than  he,  are  referred  to 
with  Lamed  in  the  superscriptions,  by  assuming  that  those  persons  were  the  subjects  of,  or  the 
occasions  of  his  writing  these  Psalms ;  nor  that  David  was  prophetically  speaking  in  their 
stead.  This  is  quite  as  ungrammatical  as  it  isunhistorical.  For  the  Lamed  before  the  proper 
name  does  not  always  indicate  strictly  the  authorship,  but  properly  relationship  or  dependence. 
We  shall  have  occasion  to  make  use  of  this  remark  in  those  cases  where  the  contents  of  the 
Psalm  correspond  neither  with  the  personality  nor  the  period  of  the  one,  whose  name  it  bears. 

*  [Delitzsch:  "The  nnture  of  prayer  is  the  direct  and  fixed  looking  to  God,  the  absorption  of  the  Spirit  in  thinking  of 
Him.  All  the  Tsalms  share  in  this  nature  of  prayer,  even  the  didactic  and  hymnic  which  have  no  prayerful  address." — 
C.  A.  B.] 

f[Perowne:  "  A  more  suitable  title  could,  perhaps,  hardly  be  found;  for  thanksgiving  is  the  very  life  of  the  Psalms, 
even  of  those  in  which  there  breathes  most  the  language  of  complaint.  '  To  the  glory  of  God  '  might  stand  as  the  inscrip- 
tion of  each.  The  narrative  Psalms  praise,  whilst  they  record  His  mighty  deeds  ;  the  didactic  Psalms  declare  His  goodness 
os  worthy  of  grateful  acknowledgment ;  the  Psalms  of  sorrow  are  turned  into  songs  of  joy,  in  the  recollection  or  anticipa- 
tion of  His  saving  help." — C.  A.  B.] 


£2.    AUTHORSHIP  OF  THE  PSALMS. 


The  Psalm  may  be  referred  to  him  perhaps  in  a  wider  sense  as  being  composed  after  his 
model  or  in  his  style ;  or  the  reference  is  to  the  musical  director  or  the  choir  (e.  g.,  Ps.  xxxix.  i, 
to  which  the  Psalm  had  been  given  for  practice  and  recital.  In  most  cases,  however,  the  ^ 
prefixum  indicates  the  author,  and  there  are  historical  grounds  for  the  view  that  other  histo- 
rical persons  than  David,  distinguished  likewise  in  the  domain  of  sacred  song,  were  by  this 
designation  to  be  put  in  the  same  relation  to  certain  Psalms,  and  that  it  was  by  no  means  the 
intention  of  the  authors  of  the  superscriptions  to  make  David  the  author  of  all  the  Psalms. 
And  when  the  collection  is  generally  designated  as  a  Davidic  composition,  or  when,  as  in 
later  days,  it  was  superscribed  or  collectively  characterized  in  the  language  of  the  Church  as 
the  Psalter  of  David,  or  abbreviated  as  at  the  end  of  the  Ethiopic  translation,  e.  g.,  Finitus  est 
David  (Dorn  De  psalterio  Ethiop.  1825,  p.  9) — or  when  in  occasional  citations  it  is  briefly 
called  David ;  these  are  not  historical  or  critical  statements,  but  simply  show  a  prevailing 
usage  of  certain  periods,  traces  of  which  are  found  as  early  as  2  Chron.  vii.  6.  Comp.  xxiii. 
18;  Ezra  iii.  10.  Its  justification  is  found  in  the  maxim  "A  potior i  fit  denomination  It  pro- 
bably originated  from  the  statement  at  the  close  of  Ps.  lxxii.,  which  was  also  the  final  state- 
ment of  the  oldest  collection  of  Psalms.  Comp.  \  4.  A  spurious  writing,  called  "David,"' 
is  mentioned  in  Consiit.  Apost.,  vi.  16  ;  but  is  otherwise  unknown. 

From  a  historical  point  of  view,  however,  there  are  but  seventy-two  Psalms  ascribed  to 
David  by  superscriptions  of  the  kind  referred  to.  These  are  partly  associated  with  statements 
concerning  their  historical  occasion,  contents,  and  purpose,  and  their  liturgical  and  musical 
use  (comp.  g  8  and  12).  The  value  of  the  superscriptions  is  disputed,  their  origin  being  un- 
certain, their  contents  frequently  obscure,  if  not  entirely  unintelligible,  whilst  their  influence 
in  enabling  us  to  understand  the  Psalms  in  question  is  unimportant.  It  is  not  surprising, 
therefore,  that  doubts  should  have  been  advanced  respecting  them  as  early  as  the  time  of 
Theodoras  Mops.  But  the  thoroughgoing  doubts  of  their  authenticity  which  have  been  advanced 
since  Vogel,  (Inscrip.  psalmorum  serius  demum  additas  videri,  1767)  which  with  De  "Wette  and 
still  more  decidedly  Hupfeld,  have  advanced  to  the  unreasonable  extreme  of  entirely  rejecting 
the  use  of  these  titles  as  unreliable  and  therefore  worthless,  as  being  for  the  most  part  addi- 
tions which  have  originated  from  the  mere  conjectures  of  later  readers  and  compilers  (so  pre- 
viously Rndinger),  are  entirely  unreasonable. 

The  assumption  on  the  other  hand,  that  all  these  superscriptions  originated  with  the 
authors  of  the  Psalms,  and  are  therefore  inseparable  from  the  text,  cannot  be  consistently 
maintained.  It  can,  at  most,  be  held  only  of  a  few,  and  it  is  all  the  more  important,  that  in- 
dividual cases  should  be  strictly  scrutinized.  This  has  been  done  in  earlier  times  by  Venema, 
and  more  recently  by  all  the  most  eminent  commentators.  Useful  remarks  on  these  critical 
investigations  may  be  found  in  Lutz,  Biblische  Hermencutik,  S.  461,  who,  however,  regards  the 
most  of  these  superscriptions  as  later  scholia.  On  the  whole  an  opinion  favorable  to  the  an- 
tiquity and  value  of  these  superscriptions  has  again  been  wrought  out,  which  ascribes  them 
for  the  most  part  to  tradition,  and  indeed  a  very  ancient  one,  because  they  were  generally 
unintelligible  to  the  Septuag.,  were  variously  constructed,  and  divided  by  these  translators, 
and  sometimes  in  their  reference  to  the  occasion  and  contents  of  the  Psalms,  they  rather  pro- 
duce difficulties  than  remove  them.  Comp.  Fr.  Bleek,  Einleitungin  das  A.  T.,  1860,  S.  613  f. 
There  is  now  a  disposition  to  admit,  that  some  of  them  may  have  originated  with  the  authors 
themselves.  It  is  true,  that  among  the  Israelites,  poets  were  still  less  accustomed  than  among 
the  Arabians  and  Persians  to  prefix  their  names  to  their  songs.  But  when  we  compare  the 
superscription  of  Ps.  lx.  with  2  Sam.  i.  18,  we  cannot  deny  the  possibility  of  David's  haying 
done  so;  and  when  this  is  seen  to  have  been  the  case  with  the  prophet  Habakkuk  (iii.  1), 
shall  we  not  conclude  that  the  Psalmist  also  may  have  done  the  same?  The  writings  of 
Sonntag  on  the  Tituli  Psalmorum  1687,  Celsius  1718,  and  Irhof  1728,  have  become  anti- 
quated. J.  A.  Starck,  Davidis  aliorumque  poctarum  Hebr.  carminum  libr.  V.  (incomplete), 
1776,  1,  2,  p.  411  ff.,  however,  is  still  worthy  of  attention.  The  best  work  is  Delitzsch  Sym- 
bolce  ad  Psalmos  illustrandos  isagogiccv,  1846.  He  points  in  his  Comm.  II.,  393,  to  the  "An- 
nals of  David'1  as  a  work  different  from  the  books  of  Samuel,  and  yet  made  use  of  as  one  of 
their  sources. 


INTRODUCTION  TO  THE  PSALTER. 


Moreover  the  Psalms  which  bear  the  name  of  David,  contain  an  abundance  of  references, 
expressions,  and  peculiar  turns,  which  do  not  at  all  make  the  impression  of  mere  poetical 
figures,  but  bear  the  stamp  of  the  liveliness  and  truth  of  individuality,  they  refer  to  personal 
experiences  and  frames  of  mind,  and  the  statements  of  the  sacred  Scriptures  about  David's 
fortune,  character,  and  utterances,  often  present  the  only  key  to  their  historical  interpreta- 
tion.    J.  J.  Stah elin  (Das  Lcben  Davids,  1866)  acknowledges  this,  under  many  limitations,  it 
is  true  while  according  to  Zunz  (Die  synagogale  Poesie  des  Mittelalters,  1855,  S.  4)  they  are 
only  the  legends  of  the  chiefs  of  the  Levites,  and  those  who  are  said  to  have  been  the  origi- 
nators of  the  temple  music,  who  made  David  the  author  of  the  Psalms,  and  even  raised  him 
to  the  dignity  of  a  seer.     These  Psalms  are  as  manifold  in  contents,  tone,  and  color,  as  the 
agitated  life  of  David  himself,  and  reflect  most  instructively,  as  in  a  mirror,  the  changing 
emotions  of  a  heart  as  tender  as  it  was  brave.     We  hear  his  cry  of  anguish  and  hi3  shout  of 
joy ;  the  tearful  wail  of  sorrow  and  the  courageous  expression  of  his  trust  in  God  ;  the  peni- 
tential prayer  of  the  broken-hearted  sinner,  the  joyful  thanksgiving  of  the  favored  one,  the 
wisdom  of  an  experienced  sufferer  who  knows  that  his  life  is  hid  in  God,  the  shepherd's  voice 
of  the  prince,  the  royal  word  of  the  hero,  the  prophetic  utterance  of  the  seer.     And  here  let 
us  remember,  that  the  rise  of  a  sacred  literature  among  God's  people  of  Israel  is  not  simply  a 
matter  of  literary  and  historic  interest,  but  an  important  factor  in  the  history  of  the  Divine 
Revelation  and  the  kingdom  of  God.     The  person  of  David,  moreover,  occupies  such  a  prominent 
place  in  this  history,    that,  in  connection  with  his  poetical  talent,  clearly  attested  by  his  song 
of  mourning  at  Jonathan's  death,  2  Sam.  i.  19-27 ;  his  youthful  musical  endowments  accord- 
ing to  1  Sam.  xvi.  17  f. ;  the  daily  cultivation  of  his  art  according  to  1  Sam.  xviii.  10,  the  as- 
sertion of  Lengerke  (Comm.  p.  xxvi.  sq.)  that  David  was  not  a  religious  poet,  is  as  ground- 
less as  the  statement  of  Vatke  (Bib.  Theol.,  I.  292)  that  not  a  single  Psalm  can  with  any  cer- 
tainty be  put  in  the  age  of  David  and  Solomon.     On  the  other  hand,  Delitzsch's  remark  is 
worthy  of  consideration  ( Comm.  i.  59) :  "  As  the  New  Testament  canon  contains  no  writings 
of  the  Apostles  before  the  day  of  Pentecost,  so  the  Old  Testament  canon  contains  none  of  the 
songs  of  David  prior  to  his  anointing.     Only  when  he  has  become  '  the  anointed  of  the  God 
of  Jacob  '  is  he  the  sweet  singer  of  Israel,  on  whose  tongue  is  the  word  of  Jehovah  (2  Sam. 
xxiii.  1  sq.)."     Appropriate  remarks  are  to  be  found  in  Fr.  W.  Krummacher's  "David,  der 
Konig  von  Israel ;  ein  biblisches  Lebensbild  mit  fortlaufenden  Beziehungen  aufdie  Davidischen 
Fialmen,"  1866. 

We  have  but  a  single  psalm  (xc.)  of  a  date  anterior  to  the  time  of  David:  one  which  in 
contents  and  language  bears  the  mark  of  great  antiquity,  assigned  in  the  superscription  to 
Moses.  Two  Psalms  are  ascribed  to  Solomon,  lxxii.  and  exxvii.,  against  which  nothing  deci- 
sive can  be  urged,  however  difficult  the  removal  of  some  objections  may  be,  and  notwith- 
standing the  fact,  that  Ps.  exxvii.  has  no  superscription  in  the  Septuag. 

A  prominent  place  in  this  department  is  taken  by  Asaph  in  the  recollection  of  history  (2 
Chron.  xxix.  30;  Neh.  xii.  46).  Twelve  Psalms  in  our  collection  bear  his  name.  Pss.  1.  and 
lxxiii. — lxxxiii.  These  cannot  all,  however,  be  assigned  to  Asaph,  the  Levite,  son  of  Bare- 
chia,  the  renowned  chorister  of  David.  For  Ps.  lxxxiii.  belongs  to  the  time  of  Jehoshaphat ; 
Pss.  lxxv.  and  lxxvi.  to  the  time  of  Hezekiah ;  Pss.  lxxiv.  and  lxxix.  to  the  beginning  of  the 
Chaldaean  exile  (comp.  Keil  in  Havernick's  Handbuch  der  Einl.,  III.  213  sq.).  It  has  there- 
fore been  generally  assumed,  that  Asaph  is  here  a  family  name.  This  view  is  favored  by  the 
circumstance,  that  this  family  was  in  existence  at  the  time  of  Jehoshaphat,  2  Chron.  xx.  14, 
and  that  of  the  245  singers,  male  and  female,  who  returned  from  the  exile  (Nekern.  vii.  47), 
the  majority  were  Asaphites  ;  128  according  to  Ezra  ii.  41,  and  indeed  148  according  to  Ne- 
hem. vii.  44.  The  conjecture  that  an  imitation  of  Asaph's  style  simply  is  indicated  by  this 
superscription  is  less  probable.  The  entire  group  has,  in  fact,  a  certain  family  likeness,  not 
only  in  its  freshness  and  liveliness  of  expression,  and  in  individual  peculiarities  of  its  lofty 
style,  but  especially  in  a  sort  of  prophetic  way  of  treating  historical  events  and  the  recognition 
of  Divine  providence  in  them. 

It  must  however  be  admitted,  that  the  imitation  of  a  style  stamped  with  the  peculiarities 
of  Asaph  within  his  family ,  has  a  parallel  in  the  common  features  of  the  Psalms  of  the  song 
of  Korah.. 


§2.    AUTHORSHIP  OF  THE  PSALMS. 


Eleven  Psalms  are  ascribed  in  the  superscriptions  to  the  sons  of  Korah,  viz. :  xlii. — xlix. 
lxxxiv.,  lxxxv.,  lxxxvii.,  lxxxviii.  {vide  Carpzov,  Introductio  II.,  97).  Ps.  lxxxviii.  ought 
probably  to  be  excluded  from  this  group.  The  others,  in  the  longings  which  they  express  for 
the  worship  of  God  in  the  holy  city,  have  some  similarity,  it  is  true,  with  many  of  the  Psalms 
of  David,  yet  we  are  not,  on  that  ground  to  ascribe  their  authorship  to  David,  nor  to  BUppose 
that  their  musical  execution  simply  was  assigned  to  the  sons  of  Korah  (Eichhorn).  For  they 
are  not  a  mere  echo  of  the  songs  of  David.  On  the  contrary,  they  move  quito  characteristi- 
cally, with  a  lofty  style,  full  of  earnestnes-5  of  soul,  in  songs  of  praise  to  Elohim,  the  king  en- 
throned in  Jerusalem.  And  while  in  the  superscriptions  of  the  Psalms  of  Asaph  the  family 
disappears  in  the  name  of  its  renowned  ancestor  and  pattern,  the  personality  of  Korah  does 
not  appear  at  all  in  those  of  the  group  which  bears  the  name.  For  Heman  the  Ezrahite, 
alluded  to  inPs.  lxxxviii.,  is  not  the  leader  of  the  Kohrite  choir,  1  Chron.  vi.  18  sq.,  but  one 
of  thefour  wise  men  of  Israel,  1  Kings  v.  11,  of  the  tribe  of  Judah.  We  must  also  bear  in 
mind  that  Korah,  the  great-grandson  of  Levi,  was  taken  away  by  a  Divine  judgment,  Num-. 
xvi. ;  that  representatives  of  his  family,  however,  were  not  only  preserved  (Num.  xxvi.  11), 
but  were  close  adherents  of  David  (1  Chron.  xiii.  6)  especially  the  watchmen  at  the  gates  of 
the  temple  (1  Chron.  ix.  17;  xxiv.  1-19;  Neh.  xi.  19),  furnishing  also  a  portion  of  the  sing- 
ers and  musicians  of  the  sanctuary  (1  Chron.  xxv.)  The  latter  are  alluded  to  in  the  time  of 
Jehoshaphat,  2  Chron.  xx.  19 ;  the  former  even  after  the  exile. 

Ps.  lxxxix.  has  a  strong  resemblance  to  the  Psalm  of  Heman  the  Ezrahite,  Ps.  lxxxviii. 
The  superscription  assigns  it  to  Ethan  the  Ezrahite,  who  also  appears  to  belong  to  the  tribe 
of  Judah,  (1  Kings  v.  11 ;  1  Chron.  ii.  6),  and  is  only  with  violence  identified  by  a  few  com- 
mentators with  Ethan  the  Merarite,  of  the  tribe  of  Levi,  1  Chron.  xv.  17  ;  vi.  29  sq.,  because 
he  is  mentioned  alongside  of  Asaph  and  Heman  as  the  leader  of  the  Kohrite  choir.  There-are 
fifty  anonymous  Psalms  in  our  collection.  Thirty-four  of  these  have  no  superscription  whatever, 
whence  they  have  in  the  Talmud  been  called  the  orphaned  Psalms.  At  all  events,  they  are 
not  to  be  assigned  to  the  authors  of  the  Psalms  immediately  preceding,  according  to  the  opi- 
nion of  the  Talmud,  Origen,  Hilarius,  and  Jerome,  which  has  been  controverted  in  detail  by 
Jahn  Einleitung  II.,  706.  The  Septuag.  ascribes  the  authorship  of  several  of  them  to  the  pro- 
phets Jeremiah,  Ezekiel,  Haggai,  and  Zechariah,  apparently  as  mere  conjectures  (vid.  Eich- 
horn Einleit.,  §  622).* 

*  [J.  F.  Thrupp,  in  Smith's  Diet,  nf  the  Bible,  adopts  the  following  theory  respecting  the  Psalms  ascribed  to  David  : 
"  If,  now,  in  the  times  posterior  to  those  of  David  the  Levito  choirs  prefixed  to  the  Psalms  which  they  composed  the  names 
of  Asaph,  Heman,  and  Ethan,  out  of  a  feeling  of  veneration  for  their  memories,  how  much  more  might  the  name  of  David 
bo  prefixed  to  the  utterances  of  those  who  were  not  merely  his  descendants,  but  also  the  representatives  for  the  time  being 
and  so  in  some  sort  the  pledges  of  the  perpetual  royalty  of  his  lineage  !  The  name  David  is  used  to  denote,  in  other  parts 
of  Scripture,  after  the  original  David's  death,  the  then  head  of  the  Davidic  family ;  and  so,  in  prophecy,  the  Messiah  of  the 
seed  of  David,  who  was  to  sit  on  David's  throne  (IKi.  xii.  G;  Eos.  iii.5;  Is.  Iv.  3;  Jer.  xxx.  9;  Ez.  xxxiv.  23,  24).  And 
thus,  then,  we  may  explain  the  meaning  of  the  later  Davidic  superscriptions  in  the  P.-ulter.  The  Psalms  to  which  they  be- 
long were  written  by  Ilezekiah,  by  Josiah,  by  Zerubbabel,  or  others  of  David's  posterity."  This  view  has  the  analogy  of 
the  Psalms  of  Asaph  and  the  sons  of  Korah  in  its  favor,  but  it  is  unnecessary  until  some  of  the  Davidic  Psalms  have  been 
proved  to  be  of  a  later  time,  which  is  not  the  case  at  present,  at  least  with  any  certainty,  with  any  of  them.  Of  those  Psalms 
without  titles  several  of  them  are  intimately  connected  with  the  preceding  Psalms  (Pss.  xxxiii.,  lxxi.,  etc.),  some  were  o  I- 
ginally  one  with  them  (Pss.  ix.  and  x. ;  xlii.  and  xliii.,  etc. ),  and  thus  the  same  author  is  evident.  Oth'-rs  show  by  their 
peculiarities  of  style,  ideas,  and  expressions,  that  they  belong  to  the  same  author,  whether  known  or  unknown.  Thus  the 
most  of  the  orphan  Psalms  are  in  the  hist  two  books,  and  belong  to  groups.  The  group  Pss.  xcii.— c.,  belon»  to  the  same 
author,  as  Ewald  {Didder  II., 349)  shows.  The  group  cxi. — cxviii.  he  assigns  to  two  authors,  but  there  are  some  reasons 
why  they  should  belong  to  the  same  author,  especially  the  Egyptian  Ilallel  (Pss.  cxiii.— cxviii.).  Ewald  likewise 
fourteen  of  the  Pilgrim  songs  (Ps.  cxx. — exxxiv.)  to  the  same  author  as  Ps.  lxxxvii.  (assigned  in  the  title  to  the  sons  .  f 
Korah)  and  the  remaining  pilgrim  song,  Ps.  exxxii..  to  the  Fame  author  as  Ps.  lxxxix.  (assigned  in  the  title  t.>  Ethan  the 
Ezrahite).  This  might  be  accepted,  save  so  far  as  the  pilgrim  songs  assigned  to  David  (Pss.  exxii.,  exxiv.  cxsxi.,<xxxii.) 
and  Sol  >mon  (Ps.  cxxvii.)are  concerned,  the  older  ones  of  David  and  Solomon  being  the  models  after  which  the  Levities] 
singers  composed  their  later  productions.  Still  further  he  regards  Pss.  cv.,  exxxv.  and  cx>cxvi. :  rxlv.— cl.  and  xxxiii.,  at 
from  the  same  author.  Now  Ps.  cxlv.  is  assigned  to  David,  and  Ps.  xxxiii.  is  closely  connected  with  Ps.  xxxii.  He  di  niej 
the  authority  of  the  title  of  the  former  and  the  connection  of  the  latter,  but  his  error  in  this  respect  does  not  overthr  m 
his  arguments  for  the  same  author.  Hengstenberg  finds  six  unknown  authors  :  one  of  Pss.  xci. — c.,  another  of  Pss.  civ.— 
cvii.,  a  third  of  Pss.  cxi.— cxix.,  a  fourth  of  the  10  pilgrim  songs  which  are  without  titles,  a  fifth  of  Pss.  exxxv. — exxxvii., 
and  Ps.  cxlvi.,  a  sixth  of  Pss.  cxlvii.— &.  From  these  attempts  of  Ewald  and  HengstenbTg  to  group  t>  e  Psalms  under 
various  unknown  authors  we  may,  whilst  doubting  some  of  their  concIusions.be  guided  to  more  satisfactory  results.  A 
more  careful  comparative  study  of  the  Psalms  as  to  their  theological  and  ethical  ideas,  their  figurative  expressions,  and 


INTRODUCTION  TO  THE  PSALTER. 


§  3.    HISTORY   OF  THE   COMPOSITION   OF   PSALMS. 

The  present  collection  of  Psalms  was  intended  for  use  in  the  Divine  service  of  the  congre- 
gation of  Israel  ($  1  and  5) ;  yet  this  does  not  imply  that  all  the  particular  Psalms  were  com- 
posed with  this  directly  in  view.  This  is  undoubtedly  the  case  with  some  of  them ;  but  with 
others  we  can  scarcely  imagine  any  other  origin  than  that  they  originally  sounded  forth  from 
the  heart  in  the  very  times  and  circumstances  referred  to  in  the  superscription,  and  that  they 
were  afterwards  put  into  their  present  poetical  form,  and  indeed  by  "  their  authors  actually 
becoming  absorbed  in  these  circumstances,  and  with  the  definite  purpose  of  affording  to  the 
entire  church  of  the  Lord,  and  especially  to  those  who  were  afflicted  and  in  need  of  consola- 
tion, a  share  in  the  grace  which  they  had  then  received."  (Otto  Von  Gerlach :  Das  A.  T. 
mit  Einleitungen  und  erkldrenden  Anmerkungen  herausgegeben,  Bd.  iii.,  p.  xii.  3  Ausg.,  1854). 
Yet  it  seems  to  be  inadmissible  with  Hengstenberg  to  extend  this  reference  to  the  congrega- 
tion, which  is  true  of  all  the  Psalms  with  respect  to  their  liturgical  use  and  their  devotional 
application,  likewise  to  their  origin.  At  the  other  extreme  of  one-sidedness  De  Wette,  fol- 
lowing Eichhorn,  attempts  to  explain  almost  everything  from  external  events,  historic  occur- 
rences and  personal  situations,  and  by  this  means  frequently  falls  into  wholly  untenable  re- 
ferences to  later  times  and  to  the  conflicts  of  Israel  with  heathen  nations.  In  the  search  for 
occasions,  however,  the  particular  circumstances  of  the  poet  are  worthy  of  all  consideration. 
So  likewise  for  the  purposes  of  exposition,  the  historical  surroundings  and  associations  of  in- 
dividual Psalms  deserve  all  attention.  Even  though  sharp-sighted  ingenuity  in  discovering 
and  pointing  out  these  circumstances  may  be  carried  to  excess,  as  with  Hitzig,  they  are  yet 
of  great  importance  for  the  understanding  of  the  Psalms  as  even  Hupfeld  admits.  Poetical 
endowment  and  religious  vitality  are  to  be  brought  into  consideration  as  conditions  of  the  ori- 
gin of  these  spiritual  songs,  just  as  other  kinds  of  poetical  and  musical  productions  are  pre- 
supposed as  the  general  historic  basis  of  their  poetical  form.  The  proper  source  of  their  ori- 
gin, however,  is  in  the  fructification  of  a  poetically  gifted  Israelite  by  the  Spirit  of  Jehovah. 
The  generic  conception  of  the  Psalm  therefore  implies  three  things :  1.  That  it  belongs  to  the 
lyric  poetry  of  the  Hebrews  ;  2.  That  it  originated  from  a  member  of  the  Church  of  God  in  Israel. 
3.  That  it  be  composed  under  the  positive  influence  of  the  Spirit  of  Jehovah.  Thus  David  de- 
signates his  Psalms  as  songs  of  Israel,  2  Sam.  xxiii.  1.  Thus  the  Psalmist  described  his  poem 
as  a  song  of  Jehovah,  Ps.  xlii.  9,  and  himself,  xlix.  5,  as  a  man  who  must  first  attend  to  that 
which  is  unfolded  to  him,  before  he  can  venture  to  instruct ;  for  the  laying  open,  that  is,  reve- 
lation of  the  word  of  Jehovah,  has  a  power  of  illumination,  Ps.  cxix.  130.  The  Psalms  are 
therefore  to  be  regarded  as  sacred  poetry  not  simply  on  account  of  their  religious  character, 
but  especially  on  account  of  their  theopneustic  origin.  This  peculiarity  alone  entitles  them  to 
a  place  in  the  canon  of  sacred  scriptures ;  for  while  the  second  named  peculiarity  renders  pos- 
sible their  use  in  the  Divine  service  of  the  Church,  the  first  secures  for  them  their  peculiar  po- 
sition in  the  canon,  and  that  particular  character  of  which  we  shall  speak  more  fully  here- 
after. Two  things,  however,  need  to  be  emphasized  here :  first,  that  the  degree  of  the  Spirit's 
influence  upon  the  soul  of  the  Psalmist  may  be  very  various  without  destroying  its  inspira- 
tional character ;  and  secondly,  that  inspiration,  as  likewise  in  the  case  of  the  prophets,  doea 
not  at  all  exclude  the  imitation  of  models,  or  the  use  of  the  works  of  their  predecessors. 

These  remarks  are  derived  from  the  facts  which  reflect  the  historic  course  of  their  compo- 
sition. Their  historical  origin  synchronizes  neither  with  the  beginning  of  revelation  nor  of 
religious  lyrics.  Both  are  older  than  the  establishment  of  the  Israelitish  Church.  First 
among  them  resounds  that  most  ancient  of  Psalms,  "  the  prayer  of  Moses,  the  man  of  God," 
as  yet  without  strophaic  members,  yet  striding  with  threatening  tread  above  all  the  heights, 
and  above  all  the  depths  of  life.  The  Church  shows  itself  to  be  the  birth-place  of  the  Psalter  ; 
its  founder  was  the  first  who  interpreted  her  emotions.*     But  his  powerful  and  dread-inspi- 

their  lyrical  and  strophaic  forms,  as  well  as  their  grammatical  and  etymological  peculiarities  will  enable  us  to  discern  the 
authors  of  many  of  the  Psalms  without  titles,  and  thus  the  number  of  the  Psalms  of  David,  and  Solomon,  and  Asaph,  and 
the  songs  of  Korah,  and  Ethan  may  be  increased  rather  than  diminished. — C.  A.  B.] 

*  ["The  time  of  Moses  was  the  time  of  Israel's  birth  as  a  nation,  and  also  of  its  national  lyric.     The  Israelites  brought 
instruments  with  them  out  of  Egypt,  and  these  were  the  accompaniments  of  their  first  song  (Ex.  xv.) — the  oldest  hymn, 


§3.    HISTORY  OF  THE  COMPOSITION  OF  PSALMS. 


ring  voice  still  remained  for  centuries  solitary  within  its  domain.  Not  until  after  the  centu- 
ries of  severe  conflicts  and  comjdications  which  succeeded  the  entrance  of  the  covenant  peo- 
ple into  the  land  of  promise ;  not  until  the  reformatory  lahors  of  Samuel,  and  indeed  not 
without  the  influence  of  the  Schools  of  the  Prophets  founded  hy  him,  with  their  exercises  in 
music  and  in  song ;  not  until  the  establishment  of  the  kingdom,  when  Israel  had  gained 
through  rich  experiences  a  new  position  in  the  world;  and  then  in  equally  great  strength, 
abundance  and  beauty,  the  sacred  song  resounded  from  David's  harp,  and  in  this  king  of  pro- 
mise the  singing  and  composition  of  Psalms  found  a  master  and  a  patron.  Four  thousand 
Levites,  the  entire  fourth  division  of  them,  exercised  their  official  functions  as  singers  and 
musicians  under  his  direction  in  the  service  of  God ;  now  in  the  tabernacle  upon  Zion,  now 
in  Gibeon,  the  place  of  the  Mosaic  tabernacle  of  the  covenant,  1  Chron.  xv.  16.  So  like- 
wise an  organized  culture  was  maintained  under  the  choristers  Asaph,  Heman  and  Ethan, 
(identical  probably  with  Jeduthun),  1  Chron.  xxiv.  No  wonder,  then,  that  the  Davidic  type 
of  Psalms  invited  others  to  imitation,  down  to  the  latest  times,  nor  that  incited  partly  by  the 
stimulus  of  new  forms  of  culture,  types  so  strongly  characteristic,  as  those  of  Asaph  and 
Korah  should  have  arisen.  Let  us  add  to  that  which  has  already  been  remarked  in  \  2  con- 
cerning the  character  of  these  groups  of  Psalms,  that  both  manifest  their  adaptation  to  the 
Church  and  to  the  worship  at  Jerusalem,  associated  with  definite  historic  events.  In  the 
Psalms  of  Asaph,  however,  God  appears  predominant  as  the  judge  of  His  enemies,  and 
repeatedly  as  speaking,  whilst  He  is  presented  in  the  songs  of  Korah  rather  as  the  King  who 
watches  over  Jerusalem.  Comp.  J.  J.  Stahelin,  Zur  Einleitung  in  die  Psalmen,  1859,  S.  14  f. 
Spezielle  Einleitung  in  die  Kanon.Biicher  des  A.  T.,  1862,  S.  881,  391. 

But  we  see  from  the  history  of  Solomon  how  insufficient  mere  poetical  endowments  were 
to  make  a  Psalmist.  For  this  king  was  celebrated  for  his  wisdom,  and  highly  praised  as  a 
writer  and  a  poet,  even  if  the  assertion  of  1  Kings  v.  12,  (iv.  32)  be  not,  that  he  composed 
3000  proverbs  and  1005  songs,  but  that  he  simply  spake  them.  In  any  case  the  superscrip- 
tion to  the  Song  of  Solomon  refers,  according  to  Semitic  usage  (Ewald)  to  still  other  songs  of 
Solomon.     Among  the  Psalms,  however,  there  are  but  two  which  bear  his  name. 

This  striking  circumstance  is  explained  by  the  character  of  the  other  Solomonic  writings 
and  by  the  statement  of  1  Kings  v.  13  (iv.  33)  that  he  spake  of  trees,  cattle,  birds,  creeping 
things  and  fishes.  Whether  this  is  an  allusion  to  his  acquaintance  with  natural  history 
(Keil  in  llavcrnick's  Einl.)  or  to  secular  poetry  (Hengst.)  or  to  proverbs  and  fables,  classi- 
fied according  to  the  animal  kingdom  (Hupf.),  in  either  case  nature  and  human  life  were  the 
subjects  of  which  he  chiefly  treated,  and  proverbial  wisdom  [chokhma]  especially  in  the  form 
of  sentences  (maschal)  is  associated  with  his  name,  as  the  Psalms  are  with  that  of  his  father 
David,  and  both  with  good  historic  reasons.  According  to  a  statement  in  the  Septuag. 
appended  to  1  Kings  viii.  53,  the  matter  there  narrated,  had  been  made  the  subject  of 
a  song. 

The  influence  of  David  was  so  strongly  felt  still  later  acording  to  Amos  vi.  5,  that  the 
secular  poetry  and  music  bore  traces  of  it.  There  the  reference  is  to  those  who  practiced 
tricks  with  the  accompaniment  of  the  harp,  and  believed  themselves  to  equal  David  in  their 
musical  performances,  or,  according  to  another  view  devised  for  themselves  similar  things  to 
those  of  David.  But  although  prophetic  discourse  was  now  being  powerfully  developed,  and 
although  in  the  period  of  the  Kings  we  have  evidence  of  the  exercise  of  the  poetic  art,  we 
possess  but  two  Psalms  of  the  days  of  Solomon,  those  of  the  Ezrahites,  Heman  and  Ethan. 
During  the  entire  period  of  the  division  of  the  kingdom  we  have  but  two  revivals  of  the 
composition  of  Psalms  of  the  Asaphic  and  Kohrite  types.  For  such  Psalm-like  fragments 
as  Jonah  ii.,  Is.  xii.,  Habakkuk  iii.,  are  but  transformations  or  free  renderings  of  older  songs. 
As  such  truly  they  are  important  witnesses  both  of  the  presence  and  of  the  vitality  of  the 
Psalms   in  the  hearts  of  pious  Israelites.     Both  of  these  revivals,  however,  fall  precisely 

which  re-ochoes  through  all  the  hymns  of  the  following  ages,  and  also  through  the  Psalter If  we  add  to  this  Ps.  xc. 

and  xxxii.,  we  then  have  the  prototypes  of  all  Psalms,  the  hymnic,  elegiac  and  prophetico-didactic.  All  three  classes  of 
songs  are  still  wanting  in  the  strophic  symmetry  which  characterizes  the  later  art.  But  even  Deborah's  song  of  victory — 
a  song  of  triumph  composod  eight  centuries  before  Pindar,  and  far  outstripping  him — exhibits  to  us  the  strophic  art  ap- 
proximating to  its  perfect  development."  Delitzsch's  Com.  Introd.,  p.  8. — J.  B.  H.J 


INTRODUCTION  TO  THE  PSALTER. 


within  the  period  of  the  restoration  and  purification  of  the  worsliip  of  Jehovah,  first  under 
Jehoshaphat,  then  under  Hezekiah,  both  times  immediately  following  great  deeds  of  judgment 
and  deliverances  of  the  Lord.  Jehoshaphat  had  the  education  of  the  people  especially  in 
view  2  Chron.  xvii.  7sq.,  Hezekiah  ["  the  Pisistratus  of  Israelitish  literature."  Delitzsch. — J. 
B.  H.J,  the  preservation  of  the  remains  of  their  literature  and  the  restoration  of  their  ancient 
sacred  music  and  the  liturgical  use  of  the  Psalms,  2  Chron.  xxix.  25  sq.  He  was  himself 
also  a  poet,  intimately  familiar  with  the  Book  of  Job,  as  is  clear  from  Is.  xxxviii. 

Entirely  in  harmony  with  this  is  the  fact  that  during  the  exile  the  composition  of  Psalms 
was  not  entirely  suspended.  Ps.  cii.  certainly  belongs  to  this  period,  and  others  readily  remind  us 
of  the  prophet  Jeremiah,  although  not  to  such  an  extent  as  Hitzig  assumes,  (Begrijf  der 
Kritik,  S.  03  f£)  But  their  harps  still  hung  upon  the  willows,  Ps.  cxxxvii.  2,  and  a  full  and 
fresh  stream  of  new  Psalms  burst  forth  from  the  heart  of  the  Church,  only  when  led  back  to 
their  native  land  by  the  hand  of  God,  and  permitted  to  pray  in  the  restored  temple.  The  most 
of  the  Psalms  in  the  last  two  books  belong  to  this  period  of  the  second  temple.  The  question 
now  arises  whether  the  religious  exaltation  of  the  Jewish  people  in  the  time  of  the  Maccabees 
caused  a  new  harvest  of  sacred  song  to  sprout  forth.  Hitzig,  von  Lengerke  and  Olshausen, 
believe  this  to  have  been  extensively  the  case,  as  Rudinger,  Venema,  Bengel,  et  at.  had  pre- 
viously maintained.  The  reasons  for  an  opposite  opinion  are  very  fully  developed  by  Ewald 
(Jahrb.  der  bibl.  Wissenschaft,  ii.  20  f.)  and  by  E.  Meyer,  Geschichte  der  poet.  Naiionalliter- 
atur  der  Heb.  1856,  S.  496  sq.,.571  sq.  It  is  going  too  far,  however,  to  afiirrn  the  impossibility 
of  such  being  the  case.  The  Psalm-like  passages  1  Mac.  vii.  37  sq.,  ix.  21 ;  2  Mac.  i.  24  sq., 
xiv.  35  sq.,  xv.  22  sq.,  have,  it  is  true  a  very  prosaic  character,  and  various  opinions  may  be 
held  concerning  Sirach  1.  22-24,  from  which  Martin  Binkart  drew  our  hymn,  "  Nun  danket 
alle  Gott."  Thenius  (Studien  und  Krit.  1854,  Heft.  3),  regards  these  words  as  the  only  proof 
of  a  temple  Psalm  of  this  period.  Delitzsch  (Zur  Geschichte  der  nachbibl.  J'udischen  Poesie, 
1836,  S.  182)  regards  it  as  a  pithy  fragment  of  a  liturgical  thanksgiving  hymn  of  the  Church. 
D.  F.  Fritzsche  [Exeg.  Handbuch  zu  den  Apokryph.,  v.  303)  however,  regards  it  as  the  epi- 
logue to  the  praise  of  the  Father,  a  summons  to  the  reader  to  give  thanks.  A  prophetico-lyri- 
cal  exaltation  cannot  but  be  recognized,  however,  in  the  pseudo-epigraphic  Psalter  of  Solomon, 
consisting  of  eighteen  Psalms,  translated  from  the  Aramaic  into  Greek,  in  Fabricius  God. 
pseudoepigr.  V.  T.  1,  917,  which  Ewald  Jahrbuch  xi.  215 ;  Geschichte,  3  Aufl.  iv.  392,  and 
Dillmann,  in  Herzog,  Real-Encycl.  xii.  305,  place  in  the  period  of  the  Maccabees  ;  Movers,  in 
Kathol.  Kirchenlexikon  von  Wetze  and  Welter  i.  340,  and  Delitzsch,  Comment,  ii.  381,  still  later 
in  the  Herodian  period,  while  Gratz,  Geschichte  der  Juden  iii.  3,  491,  even  regards  it  as  Chris- 
tian. We  may  also  allude  to  the  lyrical  additions  which  have  found  their  way  from  the 
Septuag.  into  the  German  Bible,  as  Apocryphal  fragments  belonging  to  Daniel  and  Chron. 
But  all  this  furnishes  no  decisive  answer  to  the  question  as  to  the  existence  of  Maccabean 
Psalms  in  the  canonical  Psalter.  Against  such  a  supposition  in  general  stands  the  circum- 
stance, which  even  Hupfeld  regards  as  decisive,  that  the  Psalter  was  known  as  such  as  early 
as  the  time  of  the  Chronicles  (  Vid.  \  4,)  and  the  assumption  of  later  interpolations  is  a  pure 
hypothesis.  Nevertheless,  our  decision  in  concreto  must  depend  upon  the  result  of  our  inves- 
tigations in  individual  Psalms. 

I  4.   THE   COLLECTION  AND  ARRANGEMENT  OF   THE   PSALMS. 

The  Psalter  begins  in  its  present  form  with  a  pair  of  anonymous  Psalms  of  a  didactic 
and  prophetic  character,  which  were  regarded,  as  early  as  the  Jerusalem  Talmud,  Tract,  taa- 
nith  2,  2,  as  one  Psalm  commencing  and  ending  with  beatitudes.  The  Psalter  closes  also 
with  four  anonymous  Psalms  (cxlvi. — cxlix.)  which  similarly  begin  and  end  with  hal- 
lelujahs. For  Ps.  cl.  is  simply  an  amplified  doxology,  similar  to  the  shorter  ones  found  at 
the  end  of  each  of  the  four  preceding  groups  of  Psalms.  These  doxologies,  however,  so  like 
the  liturgical  beracha  of  the  second  temple,  are  not  of  the  same  date  as  the  Psalms  which  imme- 
diately precede  them.  They  were  subsequently  added  for  liturgical  use,  especially  for  public 
reading  (Delitzsch,  Symbolce,  p.  19).     In  this  way  five  books  arose,  constituted  as  follows:"* 

*  [Hilary  (likewise  Cassiodorus,  Jerome,  and  Augustine)  mentions  this  division,  but  feels  bound,  on  the  authority  of  St 


§4.    THE  COLLECTION  AND  ARRANGEMENT  OF  THE  PSALMS. 


The  bulk  of  the  first  book,  which  closes  with  Ps.  xli.,  consists  of  thirty-seven  Davidic 
Psalms,  among  which,  exclusive  of  the  two  introductory  Psalms,  only  two  are  anonymous, 
(x.,  xxxiii.j*  Jehovah  is  the  prevailing  name  of  God.  The  second  book  (Ps.  xlii. — lxxii.) 
begins  with  seven  Kohrite  Psalms,  their  succession  uninterrupted  except  by  one  (xliii.)  ano- 
nymous Psalm.  [This  is  without  doubt  a  part  of  Ps.  xlii. — C.  A.  B.]  Then  follows  an 
Asaphic  Psalm  (lix.)  followed  by  a  succession  of  eighteen  Davidic  Psalms,  interrupted  by 
two  (lxvi.,  lxvii.),  anonymous  [these  are  likewise  Davidic,  vid.  in  loco. — C.  A.  B.],  concluding 
after  Ps.  lxxi.  (anonymous)  [Ps.  lxxi.  belongs  to  Ps.  lxx.,  vid.  in  loco. — C.  A.  B.],  with  a 
Psalm  of  Solomon  (lxxii.)  The  prevailing  name  of  God  in  this  group  is  Elohim.  The  third 
book  (Pss.  lxxiii. — lxxix.)  begins  with  eleven  Psalms  of  Asaph,  followed  by  four  Kohrite 
Psalms,  with  one  Davidic  Psalm  interposed  (lxxxvi.),  closing  with  the  Messianic  Psalm  of 
Ethan.  Here  the  name  of  God  is  sometimes  Jehovah  and  sometimes  Elohim.  The  super- 
scriptions frequently  contain,  not  so  often  however  as  in  the  second  book,  brief  historic  refe- 
rences to  the  occasion  of  their  composition,  often,  moreover,  musical  references.  The  fourth 
book  (Pss.  xc. — cvi.)  begins  with  the  prayer  of  Moses,  and  then,  with  the  exception  of  two 
Psalms  of  David  (ci.,  ciii.)  introduces  only  anonymous  Psalms,  with  now  and  then  a  brief 
notice  of  the  purpose  of  their  composition.  The  only  name  of  God  in  this  collection  is  Je- 
hovah.f  The  fifth  book,  finally,  (Ps.  cvii. — cl.)  begins  with  a  Psalm  without  superscription 
introducing  then,  three  Davidic  Psalms,  three  hallelujah  Psalms,  six  without  superscriptions, 
followed  by  fifteen  Psalms  of  degrees,  among  which  one  (exxvii.)  bears  the  name  of  Solomon, 
and  two  (exxi.,  exxxiii.)  the  name  of  David; — then  again  one  hallelujah  Psalm,  two  without 
superscriptions,  seven  Davidic,  and  finally  the  four  hallelujah  Psalms,  introducing  the  closing 
doxology.     Here  also  Jehovah  is  the  prevailing  name  of  Deity. 

It  appears,  even  in  this  general  sketch,  that  the  arrangement  is  not  a  confused  mixture 
of  an  accidental  or  opportune  aggregation,  and  that  no  classification,  either  by  the  order  of 
their  composition,  their  subject  matter,  or  their  authorship,  is  consistently  carried  out.  Tins 
fact  is  confirmed  in  considering  the  contents,  origin,  and  date  of  particular  Psalms.  Now, 
although  a  very  early  liturgical  use  of  the  Psalms  may  be  proven  (vid.  %5),  yet  apart  from  the 
above-mentioned  division  into  five  books,  by  concluding  doxologies,  no  liturgical  or  dogmatic 
principle  of  arrangement  is  manifest.  Hippolytus  states  that  this  fivefold  division  (Ed.  de  La- 
garde,  p.  193)  was  made  with  reference  to  the  Pentateuch.  The  entire  rejection  of  such  a  mo- 
tive by  Jahn  and  De  Wette,  is  without  grounds.  We  may  say  with  Delitzsch,  "The  Psalter 
is  also  a  Pentateuch, — the  echo  of  the  books  of  Moses,  from  the  heart  of  Israel ; — it  is  the  five 
books  of  the  Church  to  Jehovah,  as  the  Thorah  is  the  five  books  of  Jehovah  to  the  Church." 

But  while  this  reference  was  in  the  mind  of  the  Jewish  church,  and  actuated  the  fiedac- 
teur,  who  added  the  doxologies,  probably  with  reference  also  to  the  symbolical  significance 
of  the  number  five  (Stahelin,  Spez.  Einl.,  S.  379  f.)  it  allows  no  parallelization  of  the  sepa- 
rate books,  and  explains,  neither  their  connection  nor  their  sequence.  With  still  less  pro- 
priety can  we  adopt  the  language  of  the  Midrash  on  Ps.  i.:  "Moses  gave  to  the  Israelites  the 
five  books  of  the  Thorah,  corresponding  to  which  David  gave  them  the  five  books  of 
Psalms."  It  can  hardly  be  supposed  that  the  present  sequence  and  division  of  the  whole  col- 
lection was  independent  of  preceding  arrangements.  It  cannot  certainly  be  shown  that  the 
first  book  was  the  oldest  collection  (Bengel),*  and  that  the  four  other  books,  originating  from 
repeated  gleanings,  were  successively  added,  (Jahn,  De  Wette,  Hupfeld).  Other  combina- 
tions may  be  suggested,  and  attempts  may  be  made  at  the  discovery  of  special  collections, 
with   possible   additions    and  supplements   [vid.  Berthold,    Einl.  V.  2020  f.,    Ewald,  Poet. 

Paul  (Acts  i.  20)  to  reject  it.  No  allusion  to  it  is  found  in  many  of  the  English  Commentaries,  and  it  is  mentioned  by  Al- 
exander only  to  be  rejected,  although  fully  recognized  by  Iiengstenberg  (Com.,  Vol.  IV.,  p.  596  I.,  1852)  upon  whoso  labors 
his  work  is  chiefly  based.  It  is  now,  however,  generally  recognized,  e.g.,  Perowne,  Barnes,  Wordsworth,  etui.  The 
latter  even  discovers  a  harmony  of  arrangement,  and  a  progressive  development  of  Chiistolugical  restores,  in  the  successive 
books,  which,  at  least,  in  the  form  in  which  be  presents  them,  appear  more  ingenious  than  well  grounded. — J.  1$.  II.] 

*[Antl  these  really  belong  to  David,  Ps.  x.  being  the  second  part  of  Ps.  ix.,  and  Ps.  xxxiii.  in  close  connection  with  Ps. 
xxxii.,  aid.  in  h>c.n.—C.  A.  B.] 

•f-  [According  to  Ewald  there  is  no  reason  why  Ps.  cvi.  should  have  been  separated  from  Pa.  cvii.  It  appears  to  have 
been  so  sundered  by  the  last  compiler  or  Hedacteur  to  make  up  the  five-fold  division. — J.  B.  H.] 

{  [Perowne  introduces  strong  reasons  in  support  of  this  view  in  his  Introd.,  p.  75  f.,  2  Ed.,  1870. — J.  B.  IT.] 


10  INTRODUCTION  TO  THE  PSALTER. 

Bucher  L,  187  f.,  Neue  Ausarbeitung  L;  242  ff. ;  Jahrb  IV,  252  f.,  VI.  20  f.,  and  Delitzsch 
in  Herzog's  Real-Encyhl.  XII.,  267,  who  also  alludes  to  Hofmann's  hypothesis  of  nine  sepa- 
rate collections).  Moreover  it  cannot  be  denied  after  the  profound  investigations  of  De- 
Htzsch [Symboloz,  etc.)  that  it  is  more  natural  to  ascribe  to  the  hand  of  the  last  Redacteur 
the  grouping  in  the  second  and  third  books  of  kindred  Psalrns  of  an  earlier  and  later  date, 
than  to  refer  the  rise  of  separate  collections  exclusively  to  later  times  or  to  assume  a  fre- 
quently repeated  interpolation. 

Although  a  classification  of  Psalms  containing  noticeably  similar  thoughts,  or  strikingly 
similar  passages,  especially  at  the  beginning  and  close,  has  been  proven  in  many  series  of 
Psalms,  and  rendered  probable  in  others,  yet  we  must  admit  that  the  last  compiler  (whom 
there  is  no  reason  for  distinguishing  from  a  Redacteur  Herzfeld,  III.,  5,  6),  arranged  the 
entire  material  at  his  command  according  to  certain  points  of  view,  and  frequently  violated 
the  order  of  time  in  favor  of  an  arrangement  with  reference  to  the  subject  matter.  But  this, 
however,  could  not  have  occurred  except  upon  the  basis  of  older  collections,  and  in  connection 
with  classifications  already  existing. 

Such  a  view  is  especially  favored  from  the  circumstance,  that  the  second  book  concludes, 
after  the  doxology,  with  these  words,  "  The  prayers  of  David,  the  son  of  Jesse,  are  ended." 
This  sentence  cannot  have  originated  with  the  last  compiler,  for  many  Davidic  Psalms  are 
scattered  through  all  the  following  books,  singly,  and  in  little  groups.  This  sentence,  then, 
points  to  another  collection.  There  can  also  be  no  doubt  that  a  collection  of  the  Psalms  of 
David,  was  begun  soon  after  the  death  of  the  great  royal  singer  (vid.  Ewald's  Geschichte 
3,  Aufi.  iii.  360.*)  This  expression,  no  longer  applicable,  was  still  retained,  and  for  proof  that 
this  is  not  without  a  parallel  vid.  Stahelin,  Zur  Einl.  S.  12,  in  opposition  to  Hengstenberg, 
iv.  2,  S.  267,  and  Keil  in  Havernick,  iii.  295.  The  doxology  was  naturally  placed  before 
this  closing  sentence,  and  gives  to  God  the  name  of  Jehovah  Elohim,  in  conformity  with  the 
character  of  the  second  book,  and  in  contrast  with  that  of  the  first.  Since  these  doxologies 
are  of  later  origin  and  have  simply  a  liturgical  significance,  they  furnish  nothing  conclusive 
in  regard  to  the  age  and  origin  of  the  individual  collections.  But  it  had  not  escaped  the 
notice  of  the  ancient  Jewish  teachers,  that  this  collection,  expressly  characterized  as  Davidic, 
not  only  contains  Psalms  of  unknown  authorship,  several  Asaphic  and  Kohrite  Psalms  (and 
among  the  latter,  some  which  unquestionably  belong  to  a  very  late  period) ;  but  that  the  con- 
cluding sentence  which  we  are  considering,  is  found  at  the  end  of  a  Psalm  of  Solomon.  The 
enio-ma  thus  presented  to  the  Jews  is  exemplified  by  the  narrative  in  the  Midrasch,  on  Ps. 
iii. :  "  When  Joshua  Ben  Levi  undertook  to  revise  the  arrangement  of  the  Psalms,  an  echo 
from  heaven  cried  to  him,  '  Wake  not  the  slumberer !' "  Many  of  the  Psalms,  doubtless, 
received  their  present  position  from  the  final  redaction,  although  it  is  conjectural  that  indi- 
vidual transpositions  and  insertions  were  made  at  each  succeeding  addition  of  new  groups, 
to  the  original  stem,  which  we  have  sufficient  reason  to  regard  in  general  as  the  first,  (Ewald) 
or  the  first  and  second  books  (Delitzsch).  Hitzig  (ii.  p.  xii.)  finds  an  intentional  reference 
to  the  Sanhedrists  and  the  purported  number  of  interpreters,  and  the  days  occupied  in  their 
labor,  in  the  number  of  the  Ps.  (72)  with  which  the  second  book  ends.  (Josephus,  Archdol. 
xii.  2,  6,  10.) 

After  the  time  of  Solomon,  that  of  Jehoshaphat  or,  with  still  more  likelihood  that  of 
Hezelciah,  may  be  regarded  as  the  probable  period  of  such  a  compilation  and  revision. 
For  we  read  not  only  that  the  men  of  Hezekiah  made  a  copy  of  the  proverbs  of  Solomon 
(Prov.  xxv.  1,)  but  that  he  restored  the  use  of  the  Psalms  of  David  and  of  Asaph,  2  Chron. 
xxix.  30  sq.  Carpzov,  Introd.  ii.  106  sq.  The  majority  of  the  latter,  however,  are  contained 
in  the  third  book  of  the  Psalms. 

A  subsequent  collection  of  sacred  literature  took  place  under  the  direction  of  Nehemiah, 
2  Mac.  ii.  13,  in  which  the  writings  of  David  are  especially  alluded  to,  while  in  Zech.  vii. 
12,  they  are  closely  associated  with  the  Law  and  the  Prophets;    and  Ecclesiastes  xii. 

*  [This  labor  is  believed  by  Perowne  to  have  been  executed  by  Solomon,  who  would  naturally  provide  for  the  preserva- 
tion and  transmission  of  his  father's  poetry,  as  he  is  also  known  to  have  provided  for  the  rendering  of  the  musi  al  ser- 
vices of  the  Temple  in  the  utmost  magnificence.— J.  B.  H.] 


\  4.    THE  COLLECTION  AND  ARRANGEMENT  OF  THE  PSALMS.  11 

12,  in  contrast  to  profane  literature,  refers  to  a  collection  of  genuine  wisdom.  Similar  col- 
lections occurred  finally  under  Judas  Maccabxus,  2  Mac.  ii.  14.  This  must  also  have  been  the 
period  of  the  final  collection.  For,  contrary  to  the  assumption  of  Olshausen,  et  al.,  that  we 
must  come  down  to  the  times  of  Simon,  the  Hasmonean  prince  (143  to  135  B.  c.)  or  to  the  time 
of  John  Hyrcanus  (135-107  B.C.)  this  circumstance  seems  conclusive;  that  the  Psalter  was 
known  as  such,  to  the  author  of  Chronicles,  who  wrote  in  the  fourth  century  B.  c,  towards 
the  end  of  the  Persian  rule,  and  was  accepted  into  the  canon,  at  the  latest,  in  the  times  of 
Judas  Maccabseus  (Ewald,  Geschichte  vii.  428  sq.)  It  follows,  moreover,  from  1  Chron.  xvi. 
35,  that  the  liturgical  doxology  which  precedes  Ps.  cvi.  was  also  associated  with  it  at  that 
period.  Hitzig  naturally  enough,  reverses  this  relation,  and  supposes  that  the  Psalmist  drew 
from  the  Chronicles.  He  regards  the  High  Priest,  Alex.  Jannceos,  as  the  author  of  the  pre- 
sent arrangement  and  the  composer  of  Psalms  i.  and  ii.,  as  well  as  Ps.  cl.  and  several  others 
besides,  and  as  having  determined  also  the  acceptance,  the  sequence  and  the  division  of  the 
Psalms  into  five  books.* 

Were  the  time  of  the  Alexandrian  translation  of  the  Psalms  definitely  known,  this  would 
furnish  a  fixed  starting-point.  But  even  if  we  reject  Herzfeld's  assumption  ( Geschichte  iii.  470, 
who  believes  we  have  Maccabean  Psalms  in  the  Psalter)  of  a  piecemeal  translation  not  com- 
pleted until  a  very  late  period,  the  time  of  the  translation  of  the  Psalms  still  remains  very  in- 
definite, if  we  suppose  the  translation  of  the  Pentateuch — the  oldest  of  all — to  have  begun  under 
Ptolemaus  Philadelphus  (284-247.)  The  statement  of  the  Talmud  given  by  Frankel  (  Vorstu- 
dien  zu  der  Septuaginta,  1841,  S.  25  ff. )  is  not  decisive.  We  can  only  say  that  the  threefold  divi- 
sion of  the  canonical  Scriptures  was  in  existence  when  the  grandson  of  Sirach  in  Alexandria 
wrote  the  Prologue  to  his  Greek  translation  of  the  book  of  Proverbs.  But  this  would  lead  to 
no  new  result,  even  if  the  investigations  of  Gratz  (in  Frankel's  Monatschrift  1875,  S.  4G  f.,  with 
whom  Fuerst  agrees,  Geschichte  des  Kar der i hums,  1862,  S.  132,)  had  established  the  fact  that  the 
Book  of  Proverbs  was  collected  in  the  beginning  of  the  third  century  B.  c,  or  according  to 
Horowitz,  {Das  Buch  Jesus  Sirach,  18G5),  about  250  B.  c.  For  the  word  grandson  must  not 
be  taken  too  precisely.  The  author  of  the  Prologue  states  that  he  arrived  in  Egypt  in  the 
thirty-eighth  year  of  Euergetes.  Now  since  Ptolemy  iii.  Euergetes  ruled  only  twenty-five 
years,  (246-221),  we  are  obliged  to  think  of  Ptolemy  vii.,  Euergetes  ii.,  who  was  associate 
regent  170  B.  c,  so  that  Jesus  the  Siracide  could  not  have  arrived  in  Egypt  until  the  year 
132.  If  we  assume,  on  the  other  hand,  that  his  own  grandfather  compiled  the  Book  of  Pro- 
verbs, its   compilation   could  not  have  occurred  earlier  than  between  180  and  170  B.  c. 

;  *  [The  division  into  five  books  was  certainly  the  work  of  the  last  editor.  The  first  three  books  were  ready  to  his  hand 
in  essentially  their  present  form.  The  last  two  books  were  formed  by  collecting  various  groups  of  Psalms  then  existing 
in  separate  collections.  The  division  of  the  4th  and  5th  books  is  not  clear  except  from  the  arbitrary  division  of  the  doxo- 
logy, for  Pss.  cvi.  and  evil,  really  belong  together  as  reciprocal  to  one  another  as  Ewald  shows  (Die  Dichter  ii.  405.)  These 
two  latter  books  contain  then  the  following  groups  with  some  intermediate  Psalms  of  whose  position  it  is  difficult  to  see  the 
reason.  (1.)  Beginning  with  a  Psalm  of  Moses  (Ps.  xc),  one  similar  to  it  in  many  respects  is  added.  Then  follows  a 
group  of  7  Psalms  (Ps.  xcii.-c.)  of  the  same  author  as  Ewald  shows.  DelitzscU  regards  this  group  as  beginning  with  Ps. 
xci. and  calls  it  the  "  Rrihe  deuterojusaianischen  Psalmen."  "In  them  all  is  that  mild  elevation,  sunny  cheerfulness, 
serene  spirituality  and  New  Testament  breadth  of  view,  wThich  we  admire  in  the  second  part  of  the  hook  of  Isaiah,  and 
they  are  likewise  connected  together  by  the  use  of  the  anadiplosis  and  many  similarities  in  feeling  and  sound,"  (Comm. 
5S8.)  This  same  group  is  called  by  Binnie  (Tlie  Psalms;  their  history,  teachings  and  use,  1S70,  p.  9G)  the  songs  of  the  Mil- 
lennium. (2.)  Another  group  is  formed  by  Pss.  ciii. — cvii.  Delitzsch  regards  Pss.  civ.— cvii.  as  a  tetralogy.  "Ps.  civ.  de- 
rives its  material  from  the  history  of  creation,  Ps.  cv.  from  the  period  before  aud  at  the  beginning  of  the  history  of  Israel, 
Ps.  cvi.  from  the  history  of  Israel  in  Egypt,  in  the  wilderness,  in  the  land  of  promise  until  the  exile,  Ps.  cvii.  from  the 
time  of  the  Restoration."  These  Psalms  follow  Ps.  ciii.  ascribed  to  David,  of  which  Ewald  (Dichter  ii.  487,)  says  that  it  is 
iu  a  reciprocal  connection  with  Ps.  civ.  This  group  is  followed  by  three  Psalms  ascribed  to  David,  of  which  Ps.  cviii.  may 
belong  to  the  previous  group  as  a  song  of  praise  (although  the  latter  half  of  the  Psalm  is  found  in  Ps.  lx.  of  the  2d  Book). 
(3.)  A  third  group  is  formed  by  Pss.  cxi.— cxviii.  of  which  Pss.  cxiii.— cxviii.  is  the  Hallel.  Delitzsch  supposes  that  it  fol- 
lows Ps.  ex.,  "because  it  puts  the  Q 7ljr?  of  Ps.  ex.  4,  in  a  more  extended  historical  light,  in  that  it  adds  one  series  of 
praises  to  another  in  praising  the  work3  and  institutions  of  Jehovah."  Then  follows  the  long  alphabetical  Psalm  cxix. 
A  fourth  group  is  made  up  of  the  pilgrim  songs  Pss.  cxx.— exxxiv.,  which  are  followed  by  Ps.  exxxv.  (which  is  sometimes 
regarded  as  a  part  of  the  previous  Psalm,  vid.  Delitzsch  in  loco),  and  Ps.  exxxvi.  the  great  Hallel.  Delitzsch  (Comm.  p.  731) 
informs  us  that  the  entire  group  Pss.  cxix. — exxxvi.  was  called  the  great  Hallel  in  its  widest  significance;  but  that  Ps. 
exxxvi.  ordiuarily  bore  this  name,  whilst  the  ordinary  Hallel  was  Pss.  cxiii. — cxviii.  We  now  have  a  song  of  the  cap- 
tivity and  a  group  of  Davidic  Psalms  (Ps.  exxxviii.— cxlv.),  the  last  of  which,  Ps.  cxlv.,  begins  the  final  group  of  doxologies 
(Ps.  cxlv.— cl.)  which  Ewald  ascribes  to  the  same  author.— C.  A.  B.] 


12  INTRODUCTION  TO  THE  PSALTEE. 


(Fritzsclie,  et  al.)  Nor  does  the  fact  that  the  book  of  Proverbs  contains  distinct  references 
to  individual  Psalms  bring  us  any  nearer  a  result  (vid.  Beitrdge  zur  Einleltung  in  das  A.  T. 
von  H.  Gelbe,  1866,  S.  4).  This  circumstance,  however,  is  significant,  that  the  Septuagint 
concludes  with  the  apocryphal  Psalm  (cli.)  on  the  victory  of  David  over  Goliath,  which  is 
designated  in  the  superscription  as,  "  A  Psalm  of  David  written  with  his  own  hand,  not  of 
the  number  of  the  Psalms  ascribed  to  him."  The  number  of  the  canonical  Psalms  (150)  was 
therefore  fixed  before  the  addition  of  this  apocryphal  Psalm.  "And  yet  the  translator 
finding  it  in  existence,  clearly  proves  that  between  his  time  and  the  conclusion  of  the  Psalter, 
as  found  in  the  canon,  a  considerable  period  must  have  elapsed"  (Ewald,  i.  266,  Neu.  Ausar- 
beit.).  Now  the  liturgical  use  of  the  Psalms  encourages  the  assumption  of  a  very  early  trans- 
lation, while  Hitzig's  conjecture  that  it  was  made  after  the  translation  of  the  prophets,  has 
no  other  motive  than  the  interest  of  his  hypothesis.  The  Septuag.  itself  assumes  that  the 
time  of  Nehemiah  was  the  period  of  the  cessation  of  the  composition  of  Psalms,  vid.  Dill- 
mann  {Jahrb.fur  deutsche  Theol.  1858,  S.  457). 

The  numbering  of  the  Psalms  is  variously  given.*  Many  Hebrew  manuscripts  unite  Pss. 
i.  and  ii.,  and  likewise  Pss.  xlii.  and  xliii.  and  cxvi.  and  cxvii.  Ps.  cxviii.  is  on  the  other 
hand,  divided  sometimes  in  two  and  sometimes  in  three.  In  many  cases  the  entire  number  is 
set  down  at  149.  Delitzsch,  in  fact,  refers  to  a  numbering  found  in  a  Hagadabook  in  which 
there  are  but  147  Psalms,  corresponding  to  the  years  of  Jacob's  life.  The  Septuag.  like- 
wise originally  united  the  first  two  Psalms,  and  still  like  the  Vulgate  unites  Pss.  ix.  and  x., 
so  that  from  Ps.  x.  to  cxlvii.  the  numbering  of  the  Septuagint  remains  one  Psalm  less  than 
the  Hebrew  text,  until  it  reaches  the  latter  Ps.  which  it  divides.  By  another  variation  Pss. 
cxiv.  and  cxv.  are  united,  while  Ps.  cxvi.  is  divided.  Attention  must  be  paid  to  this  in  the 
citations  of  the  Church  fathers.f 

I  5.     THE  LITURGICAL  USE  OF  THE  PSALMS  IN  ISRAEL. 

All  the  Psalms  were  not  originally  composed  for  liturgical  use,  nor  with  direct  reference 
to  the  Church  of  God,  as  has  been  assumed  from  various  grounds,  by  Dursch,  Hengstenb.  and 
Olshausen.  They  are  adapted,  however,  by  their  contents  and  form,  to  such  an  application, 
and  they  served  that  liturgical  purpose  in  part  in  the  first  temple,  but  especially  in  the 
second  temple.  Some  Psalms,  moreover,  were  destined  from  the  first  for  the  divine  service 
of  the  temple.  This  will  be  more  specifically  set  forth,  hereafter,  in  its  connection.  At  pre- 
sent we  confine  ourselves  to  a  general  survey. 

Whatever  our  conclusion  respecting  the  use  of  Ps.  cvi.  in  1  Chron.  xvi.,  it,  at  least,  estab- 
lishes the  custom  of  that  period  to  sing  Psalms  in  the  temple  on  festal  occasions  (Heng- 
stenb. iv.  1, 168).  But  the  Chronicler  must  have  been  a  contemporary  of  Ezra,  or  Nehemiah, 
in  which  case  his  labors  fall  between  536  and  400  b.  c.  (Havernick,  Keil,  Movers,  et  al.)  or 
he  must  have  lived   (from  the  genealogy  1  Chron.  iii.  18  f.),  in  the  latter  days  of  the  Per- 

*  ["  The  many  divergencies  in  the  numbering  of  the  Psalms  may  be  easily  accounted  for,  if  we  remember  that  the  origi- 
nal MSS.  employed  no  other  means  of  marking  the  beginning  of  a  new  Psalm,  than  a  short  space,  or  at  most,  the  begin- 
ning of  a  new  line,  except  in  the  case  of  those  Psalms  which  were  separated  by  superscriptions  and  these  latter  were 
doubtless  many  of  them  of  late  date.  The  noticeably  similar  contents  of  many  of  the  Psalms  and  the  sudden  transitions 
of  thought  or  feeling  so  natural  to  this  kind  of  poetry,  would  render  the  copyist  all  the  more  likely  to  unite  two  Psalms 
in  one,  or  to  divide  one  Psalm  in  two  quite  unconsciously."  Perowne. — J.  B.  H.] 

f  [We  add  to  this  section  some  appropriate  remarks  of  Perowne.  "  It  is  plain,  then,  that  these  ancient  Hebrew  songs  and 
hymns  must  have  suffered  a  variety  of  changes  in  the  course  of  time,  similar  to  those  which  may  be  traced  in  the  older 
religious  poetry  of  the  Christian  Church,  where  this  has  been  adapted  by  any  means  to  the  object  of  some  later  compiler. 
Thus,  hymns  once  intended  for  private  use  became  adapted  to  public.  Words  and  expressions  applicable  to  the  original 
circumstances  of  the  writer,  but  not  applicable  to  the  new  purpose  to  which  the  hymn  was  to  be  put,  were  omitted  or 
altered.  It  is  only  in  a  critical  age  that  any  anxiety  is  manifested  to  ascertain  the  original  form  in  which  a  poem  appeared. 
The  practical  use  of  hymns  in  the  Christian  Church,  and  of  the  Psalms  in  the  Jewish,  far  outweighed  all  considerations  oj 
a  critical  kind;  or  rather,  these  last  never  occurred.  Hence  it  has  become  a  more  difficult  task  than  it  otherwise  would 
have  been  to  ascertain  the  historical  circumstances  under  which  certain  Psalms  were  written.  Some  traces  we  find  lead- 
ing us  to  one  period  of  Jewish  history  ;  others  which  lead  to  another.  Often  there  is  a  want  of  cohesion  between  the  parts 
of  a  Psalm;  often  an  abruptness  of  transition  which  we  can  hardly  account  for,  except  on  the  hypothesis  that  we  no  longer 
read  the  Psalm  in  its  original  form." — C.  A.  B.] 


$5.    THE  LITURGICAL  USE  OF  THE  PSALMS  IN  ISRAEL.  13 

sian  rule,  or  at  the  latest  early  in  the  Grecian  period  (Zunz,  Ewald,  Bertheau, 
Dillmann,  Bleek,  Stahelin).  Now,  in  spite  of  the  appearance  of  a  didactic  and  parenectical 
treatment  in  his  style,  and  the  controversy  concerning  some  of  his  statements,  especially  in 
our  present  text ;  his  accounts  are  still  regarded  by  our  modern  critics  as  essentially  historical 
notwithstanding  the  opinions  of  De  Wette  and  Gramberg  to  the  contrary,  (Stahelin,  Spezielle 
Eint.  in  die  kanon.  Bucher  des  A.  T.,  18G2,  S.  155).  This  is  especially  true  of  David's  regu- 
lations for  worship,  so  that  we  may  safely  infer  from  the  information  given  by  the  Chronicler, 
that  the  Psalms  were  in  liturgical  use  during  the  period  of  the  first  temple.  This  is  favored 
also  by  the  vow  of  King  Hezekiah  to  sing  his  songs  in  the  house  of  the  Lord,  Is.  xxxviii.  20, 
and  apart  from  the  prophet  Jonah,  by  the  remark  in  Jer.  xxxiii.  11,  that  the  voice  should  be 
heard  again  of  those  who  say,  "  Praise  the  Lord  of  Hosts,  for  the  Lord  is  good,  for  His  mercy 
endureth  forever,"  and  of  those  who  should  bring  the  sacrifice  of  praise  to  the  house  of  the 
Lord.  Even  P.  H.  Graf  (Die  geschichtl.  Bucher  des  A.  T.,  1866,  S.  245),  whose  general 
opinion  of  the  Book  of  Chronicles,  as  a  source  of  historical  information,  is  so  unfavorable, 
admits  that  they  approach  nearer  to  history  in  referring  many  of  the  regulations  of  the  tem- 
ple service  to  Hezekiah  and  Josiah  than  in  ascribing  them  to  David. 

Aside  from  the  conclusion  to  be  drawn  from  1  Chron.  xvi.  the  formula  employed  in  1 
Chron.  xvi.  41,  and  reappearing  2  Chron.  v.  13;  vii.  13;  xx.  21 ;  Ezra  iii.  11,  taken  probably 
from  Ps.  exxxvi.,  favors  the  view  that  the  Psalms  were  liturgically  employed  during  the 
period  of  the  second  temple,  as  songs  for  festal  occasions.  The  same  is  true  of  the  formula, 
"  To  sing  with  praise  and  thanksgiving,"  which  occurs  frequently  in  connection  with  Ezra 
and  Nehemiah,  and  which  is  certainly  not  without  reference  to  the  Hallelujah  Psalms,  and 
the  "praise"  in  Psalms  cv. — cvii.,  cxv.,  exxxvi.  (comp.  Stahelin, Zur Einleit.  in  die  Psalmcn, 
\  3).  Furthermore,  the  agreement  of  many  Psalms,  especially  in  the  fourth  and  fifth  books, 
with  the  prayers  of  Ezra  ix.  and  Nehemiah  ix. ;  and  finally  the  musical  and  liturgical  re- 
marks in  the  Psalms  themselves,  which  are  found,  although  in  a  somewhat  enlarged  and 
extended  form,  in  the  Septuag.,  which  was  composed  during  the  period  of  the  second  temple, 
prove  that  the  Psalms  were  at  that  time  liturgically  employed. 

From  the  Talmud  (Mischna,  Tract,  thamid  ;  Gemara  Tr.  Kidduschim  in  Lud.  deDieu,Ani- 
madv.  p.  3S9,)  we  learn  more  particularly,  that  on  the  first  day  of  the  week,  at  the  morning 
sacrifice,  Levites  were  appointed  to  sing  Ps.  xxiv. ;  on  the  second  day  Ts.  xlviii. ;  on  the 
third  day  Ps.  lxxxii. ;  on  the  fourth  day  Ps.  xcii. ;  on  the  fifth  day  Ps.  lxxxi. ;  on  the  sixth 
day  Ps.  xciii. ;  on  the  seventh  day  Ps.  xcii.  Respecting  the  ritual  cf.  g  11.  For  the  chief 
and  the  intermediate  feast  days  there  were  other  Psalms  prescribed  concerning  which  tradi- 
tion is  partly  at  variance  and  partly  silent.  While,  for  example,  at  the  present  day,  Ps.  lxv. 
is  sung  at  the  close  of  the  feast  of  Tabernacles  (schemini  azereth)  and  the  xxix.  on  the  feast  of 
Pentecost,  the  Septuag.  designates  Ps.  xxix.  for  the  close  of  the  former  festival,  and  the  Talmud 
gives  no  account  at  all  of  the  liturgy  for  the  latter  day,  while  the  commentators  are  divided 
between  Pss.  vi.  and  xii.  Pss.  xxix.;  1.  16;  xciv.  16 ;  xciv.  8 ;  lxxxi.  7 ;  lxxxii.  5  b.,  are  assigned 
for  the  intervening  days  of  the  feast  of  Tabernacles.  Ps.  xxx.  was  appointed  to  be  sung  on 
the  presentation  of  the  firstlings.  Eighteen  times  in  the  year,  viz.,  on  the  first  two  days  of  the 
Passover,  on  the  eight  days  of  Succoth,  i.  e.,  the  feast  of  Tabernacles,  and  on  the  eight 
days  of  the  chanuka  or  festival  of  the  dedication  of  the  Temple,  introduced  by  Jud. 
Maccab.,  the  hallel  Pss.  cxiii. — cxviii.  was  a  part  of  the  festal  service.  Even  as  early  as  the 
Alexandr.  version,  they  bore  the  superscription,  'A/.A^/.owa.  This  hallel,  likewise  called 
the  Egyptian  (hallel  hammizri),  was  afterwards  called  the  great  hallel  to  distinguish  it  from 
the  little  hallel,  in  which  Ps.  cxv.  1-12 ;  Ps.  cxvi.  1-11  were  omitted.  In  the  ancient  ritual 
only  Ps.  exxxvi.,  with  its  refrain  repeated  twenty-six  times,  "  For  his  mercy  endureth  for- 
ever," was  called  hallel  haggadol.  In  the  Talmud  and  Midrash  this  title  was  also  applied  to 
Ps.  exxxv.  4 — exxxvi.,  and  to  Ps.  cxx. — exxxvi.  On  the  feast  of  the  Passover  the  hallel  was 
so  divided,  that  Pss.  cxiii.  and  cxiv.  were  sung  before  the  meal,  before  taking  the  second  fes- 
tal cup ;  Pss.  cxv — cxviii.  after  the  meal,  after  filling  the  fourth  cup.  At  the  time  of  the  full 
moon,  the  hallel  was  customarily  sung,  although  not  legally  prescribed  (Tr.  Soferim.) 

As  examples  of  the  standing  use  of  single  verses  of  the  Psalms  at  that  period  Delitzsch 


14  INTRODUCTION  TO  THE  PSALTER. 

(Zur  Oeschichte,  \  179),  adduces,  1. )  The  hosanna  which  was  sung  by  the  priests,  in  march- 
ing around  the  altar  of  burnt  offering,  shaded  with  willow  twigs,  on  the  seven  days  of  the 
Passover,  the  last  day  thereby  receiving  the  name  of  the  great  hosanna;  2.)  Ps.  xliv.  24, 
as  a  daily  cry  of  the  Levites  in  times  of  need  and  apostasy;  3.)  Ps.  cxxvii.  1,  which  verse 
the  nobles  of  Jerusalem  used  on  the  night  preceding  the  day  of  atonement,  in  calling  out  to 
the  High  Priest  repeatedly,  lest  sleep  should  overpower  him. 

After  the  destruction  of  the  temple,  prayer  came  to  occupy  more  and  more  the  place  of 
sacrifice,  and  the  synagogue  service  became  the  vital  centre  of  Jewish  life,  "  the  only  bearer 
and  banner  of  their  nationality,  in  the  ruin  of  all  their  other  institutions  "  (Zunz,  Die  gottes- 
dienstl.  Vortrdge,  S.  1).  Its  two  parts  consisted  in  the  reading  of  the  Scriptures  and  singing  of 
Psalms  and  other  psalm-like  passages.  The  reading  was  conducted  by  the  teachers,  and  those 
versed  in  the  Scriptures,  the  "wise  men,"  and  it  was  connected  with  expositions,  (Midrash). 
The  singing  was  conducted  by  the  leaders  in  prayer,  "  the  representatives  of  the  assembly," 
who  delivered  in  a  singing  style,  Psalms  or  songs  of  a  psalm-like  character  which  were  in- 
troduced gradually,  and  grew  up  out  of  free  renderings  of  passages  from  the  Psalms  and 
other  biblical  sentences.  This  poetry  (pint)  was  like  that  series  of  exclamations  and  praises 
resembling  litanies  used  on  the  day  of  atonement,  or  those  declarations  of  Divine  pardon 
composed  of  passages  of  Scripture  which  were  connected  with  penitential  prayers,  and  which 
were  called  selicha,  and  were  accompanied  with  hymns  in  rhyme  (pismon)  in  the  recitation 
of  which  the  congregation  united,  answering  with  passages  from  the  Bible  or  other  responses, 
(Zunz,  Diesynag.  Poesie,  S.  89).  This  poetry  was  originally  composed  of  fragments  without 
rhyme  and  metre,  usually  with  an  alphabetical  arrangement  of  the  lines  or  sentences.  As  it 
gradually  became  richer  in  contents,  so  it  became  more  artistic  in  form  and  more  difficult  of 
expression,  and  finally  as  a  whole  was  reduced  to  definite  technical  rules,  (I.  c.  S.  60,)  in 
which,  however,  the  grand  culmination  of  the  strophe  was  in  the  biblical  passage  with  which 
it  concluded,  (I.  c.  S.  95),  which  was  selected  with  special  reference  to  the  significance  of  the 
day,  or  its  striking  effect  upon  the  ear  or  mind.  There  was,  however,  for  centuries,  no  fixed 
arrangement  of  prayers,  and  no  prayer-book  to  which  the  leaders  in  prayer  were  restricted. 
They  exercised,  in  fact,  the  greatest  freedom  in  the  choice  of  Psalms  and  hymns  for  divine 
service,  and  in  the  manner  of  their  delivery,  and  not  unfrequently  appeared  themselves  in 
the  character  of  poets  or  singers,  with  original  productions.  They  were  generally  confined, 
however,  to  local  usage  (Minhag.),  (Zunz,  Die  Hitus  des  synag.  Gottesdienstes  geschichtl. 
entwickelt,  1859,  S.  2),  until  the  middle  of  the  ninth  century  (I.  c.  S.  7),  when  a  prevailing 
type  of  festal  poetry  had  been  formed  for  the  entire  year.  The  usage  of  the  West  (Palestine) 
extended  itself  over  the  hymns  of  Christians,  particularly  German  nations,  whilst  the  usage 
of  the  East  (Babylon)  established  itself  in  the  countries  of  Islam  and  in  Spain.  For  the 
Psalms  at  present  used  by  the  Jews,  in  family  devotions  and  the  worship  of  the  synagogue, 
vid.  in  J.  F.  Schrceder,  Satzungen  und  Gebrauche  des  talmudisch.  rabinischen  Judenthums 
1851,  S.  25,  ff.  Among  the  Karseans  the  cxix.  Ps.  is  read  in  seven  divisions  on  the  Sabbaths 
preceding  the  feast  of  weeks,  and  is  used  as  a  prayer  in  the  month  Tebet,  on  Monday  and 
Thursday  nights  (Zunz,  Die  Bitus,  S.  159). 

§  6.      LITURGICAL  SUPERSCRIPTIONS  OP    PARTICULAR   PSALMS. 

The  following  indications  of  the  special  liturgical  use  of  individual  Psalms  may  be  drawn 
from  their  superscriptions. 

1.  Psalm  xcii.  was  designed  for  the  Sabbath.  The  Sept.  represents  other  Psalms  as  de- 
signed for  other  days  of  the  week. 

2.  The  statement,  Ps.  xxx.,  "A  Psalm  sung  at  the  dedication  of  the  house  of  David,"  is 
referred  by  Venema,  Hengstenb.,  Keil  and  Tholuck,  to  the  consecration  of  the  site  selected 
for  the  future  temple,  upon  which  an  altar  had  been  erected  provisionally,  whence  it  was 
called  the  house  of  Jehovah,  1  Chron.  xxii.  1.  But  David  himself  was  not  taken  sick  with 
the  plague,  which  was  visited  upon  the  people  as  a  punishment  for  the  numbering,  men- 
tioned 2  Sam.  xxiv.  17,  and  which  was  the  occasion  of  the  erection  of  the  altar,  v.  18isq. 
The  Psalmist,  however,  speaks  of  his  personal  deliverance  from  a  sickness  which  threatened 


1 6.    LITURGICAL  SUPERSCRIPTIONS  OF  PARTICULAR  PSALMS.  15 

his  life.  Such  a  reference,  is  therefore  inappropriate.  Calvin,  Clauss,  et  al.  take  it  as  referring 
to  a  consecration  of  the  palace,  which  had  been  desecrated  by  Absalom,  on  David's  return. 
The  word  house,  used  absolutely,  certainly  may  signify  "  palace,"  as  is  clearly  proved  by  the 
official  title  of  the  major  domo,  ascher  al-labajith  ;  but  the  Psalm  does  not  speak  of  deliverance 
from  the  hand  of  an  enemy,  but  of  recovery  from  sickness.  Most  commentators,  therefore, 
take  it  as  a  reference  to  the  re-built  citadel  on  Mount  Zion,  and  call  attention  to  the  fact 
that  David  regarded  this  structure  as  a  pledge  of  the  firmness  and  greatness  of  his  kingdom, 
(2  Sam.  v.  12),  the  immediate  occupation  of  which  was  prevented  by  a  severe  sickness. 
De  Wettc's  assumption  that  there  was  in  general  use  a  song  appropriated  to  the  consecra- 
tion of  houses  (Deut.  xx.  5),  and  that  this  Psalm  was  to  be  sung  to  the  melody  of  that  song, 
is  without  foundation.  Ewald  regards  it  as  an  ancient  song  of  thanksgiving,  which  was 
afterwards  sung  at  the  consecration  of  the  second  temple.  The  later  superscription  then  says 
that  this  Psalm  should  be  sung  again  at  each  anniversary  of  that  day. 

3.  The  statement,  Pss.  xxxviii.  and  Ixx.,  lchaz/:ir=to  bring  to  remembrance,  Septuag.  e'ig 
avafivr;cLv  nepl  (tov)  aafi^dvov.  This,  according  to  some,  refers  to  the  sufferings  in  remembrance 
of  which  David  is  said  to  have  composed  this  Psalm.  Others  apply  the  expression  to  the 
person  of  David  himself,  who  brings  himself  in  remembrance  to  Jehovah.  Thus  Gesenius 
in  the  Thesaurus.  Olshausen  regards  it  in  general  as  a  liturgical  designation  equivalent  to 
"prayer"  Michaelis  {Krit.Colleg.,  S.  419),  on  the  contrary,  gives  it  a  more  specific  appli- 
cation=at  the  sacrifice ;  Ewald,  with  reference  to  Isa.  lxvi.  3,  still  more  particularly=at  the 
offering  of  incense;  cf.  Ps.  cxli.  2;  Kev.  viii.  4,  as  a  supplicatory  prayer  in  contrast  with 
lethodah,  Ps.  c.=for  the  thank-offering.  Delitzsch  conjectures  that  the  expression  is  not  em- 
ployed in  a  symbolic  but  in  a  proper  liturgical  sense— at  the  presentation  of  the  a&k&rah,  and 
remarks  (Comment.  I.  297),  "At  the  presentation  of  the  meat  offering  (minchot)  a  portion, 
viz.,  a  handful  of  meal  mingled  with  oil  and  all  of  the  incense,  was  consumed  upon  the  altar ; 
this  portion  was  called  ""P3TN  dvd/xvr/atg,  because  the  ascending  fragrance  served  to  bring  the 
offerer  in  remembrance  with  God."  Delitzch  also  regards  the  Hiphil  as  denominative,  and 
believes  that  the  Chronicler  refers  to  the  hazkir  yvith.  the  hodu  and  hallelujah  Psalms,  1  Chron. 
xvi.  4.     Concerning  the  later  ritual,  vid.  \  11. 

4.  The  superscription  of  Ps.  c,  "A  Psalm  of  praise,"  is  regarded  by  Mendelssohn,  Ewald 
and  Delitzsch  as  apjjropriate  especially  to  the  thanks-offering. 

5.  The  superscription  of  Pss.  cxx. — exxxiv.,  shir  hammaaloth  ;  Septuag.  tffi  tuv  avaftadjiuv; 
Vulgate :  cantica  graduum,  from  which  they  have  received  the  liturgical  title,  "  Psalms  of  de- 
grees," signifies  according  to  Luther,  "  songs  in  the  higher  choir,"  which  refers,  according  to 
Bake,  to  the  singers  who  stood  upon  an  elevated  position.  According  to  an  uncertain  tradi- 
tion the  opinion  had  prevailed  that  these  fifteen  Psalms  were  sung  upon  the  fifteen  steps, 
which  led  from  the  court  of  the  women  to  that  of  the  men  of  Israel,  thus,  according  to  Lyra 
one  for  every  step.  This,  however,  is  not  the  statement  of  the  Talmud.  It  simply  compares 
the  fifteen  songs  with  those  fifteen  steps  on  which  the  music  of  the  priests  sounded  on  the 
first  day  of  the  feast  of  the  Tabernacles,  vid.  I  11.  The  comparison  does  not  justify  the  in- 
ference that  the  Psalms  were  sung  on  these  steps  or  that  the  title,  "Psalms  of  degrees"  was 
taken  from  this  locality.  No  more  can  we  base  on  the  Syriac  the  supposition  that  there  is 
here  a  metrical  designation  (J.  D.  Michaelis,  Zu  Loivth,  De  sacra  poesi,  etc.,  prozlect.  25  nach 
Assemani),  and  that  it  indicates  a  rhythm  advancing  by  degrees  (Gesenius,  zu  Jes.  xvii.  13; 
xxvi.  1).  Dietrich  (in  Delitzsch's  Comment,  ii.  451,  f.)  has  shown  the  error  of  this  sup- 
position and  remarks  that  the  Syriac  sebletho  (or,  according  to  an  easier  pronunciation  sebelto, 
plural  scbloto)  simply  indicates  the  division  of  a  greater  whole,  and  occurs,  therefore,  with 
reference  to  the  division  of  the  Psalms  for  the  use  of  the  church  (cf.  I  13).  E.  Meier, 
{Form  der  hebr.  Poesie,  1853,  S.  31),  understands  by  maalah,  the  simplest  and  smallest  strophe, 
consisting  of  four  members,  and  supposes  these  Psalms  to  have  been  designated  from  this,  the 
prevailing  form  in  this  group.  According  to  Herder,  Eichhorn,  Hengstenb.,  Reuss  et  al., 
these  Psalms  were  composed  at  different  times  and  for  different  purposes,  but  were  afterwards 
appointed  to  be  sung  in  the  pilgrimages  towards  Jerusalem,  for  which  they  were  especially 
adapted  by  their  rapid  rhythm  and  their  contents  referring  mainly  to  Jerusalem  and  the  sane- 


16  INTRODUCTION  TO  THE  PSALTER. 

tuary.  The  Syrian  church  and  many  of  the  fathers  think  especially  of  the  return  from 
Babylon  (Ezra  vii.  9);  Ewald  (Jahrb.  vi.,  105  f.),  with  essentially  the  same  view,  trans- 
lates, "  Songs  of  the  homeward  marches."  He  refers  the  plural,  however,  to  the  different 
journeys  of  those  who  returned  from  the  exile,  and  designates  them  as  their  ancient  and  new 
pilgrim  songs.  Pss.  cxx.,  cxxii.  and  cxxvi.  do  not  in  the  least  harmonize  with  this  view. 
The  explanation  of  Thenius  (Stud.  u.  Krit.,  1854,  Heft.  3,  and  Deutscher  Psalter,  1859,  S.  177 
f.)  is  at  present  the  most  generally  accepted  ;  that  maaloth,  which  is  not  used  in  the  meaning 
of  pilgrimage,  refers  to  the  different  stations,  or  halting-places,  where  those  who  journeyed  to 
the  feast  used  to  rest,  in  their  upward  march  towards  Jerusalem.  We  know,  indeed,  that  the 
pilgrims  moved  up  with  music  and  song  towards  Jerusalem,  Ps.  xxx.  29.  Yet  whether  just 
the  cxx.  Ps.  was  sung  on  setting  out  from  foreign  lands  ;  the  cxxi.  at  the  first  sight  of  their 
native  hills ;  the  cxxii.  on  their  first  entrance  to  the  holy  land ;  whether  Pss.  cxxiii. — cxxxi. 
express  the  recollections  and  feelings  which  were  called  forth  by  the  fall  and  the  restoration 
of  the  city  of  God ;  and  Ps.  cxxxii.  resounded  at  the  first  view  of  the  city ;  Ps.  cxxxiii.  on 
their  entrance  and  Ps.  cxxxiv.  as  they  went  up  into  the  temple ;  all  this  is  very  uncertain. 

§  7.      THE   ESSENTIAL   CONTEXTS   OF  THE   PSALMS. 

Some  attempts  have  been  made  to  characterize  and  group  the  Psalms  with  reference  to 
their  subject  matter.  These  efforts  have,  however,  only  served  to  show  the  incompleteness  as 
well  as  the  inappropriateness  of  such  classifications.  They  lose  sight  of  the  essential  thing, 
viz.,  the  lyrical  religious,  Hebraic  character  of  this  portion  of  the  sacred  Scriptures.  Their 
lyrical  character  implies  that  the  subjects  treated  are  not  mere  matters  of  objective  contem- 
plation, but-  reflections  rather  of  their  influence  upon  the  Psalmist's  soul.  Inseparable 
from  their  religious  character,  is  the  thorough-going  reference  of  all  experience,  knowledge 
and  feeling  to  the  Providence  of  God  in  the  world,  and  the  harmony  of  the  Psalmist  therewith 
in  his  station  and  in  the  frames  of  his  soul.  The  Hebraic  character  of  the  Psalter  secures 
the  adherence  of  the  Psalmist,  although  advancing  with  the  historic  progress  of  revelation, 
to  the  foundation  of  the  Mosaic  law,  on  the  one  side ;  on  the  other,  their  continual  reference 
to  the  holiness  of  God,  and  to  the  destiny  which  was  thereby  presented  to  the  entire  covenant 
people,  Lev.  xix.  2.  Hence  the  Theocratic  energy ;  the  apprehension  of  Israel's  world-wide 
mission,  and  the  prophetic  glance  of  the  Psalmist.  Hence  it  occurs  that  the  subjects  treated 
of  in  particular  Psalms  are  drawn  from  all  the  domains  of  nature  and  of  history,  of  public 
and  of  private  life  ;  affecting  the  whole  people,  or  one  of  its  individual  members  only ;  per- 
taining to  worship  or  doctrine  and  to  life.  But  a  formal  division  into  doctrinal  poems,  tem- 
ple hymns,  national  songs,  royal  Psalms,  songs  of  joy  or  of  mourning,  can  only  lead  to  dis- 
torted representations,  as  several  commentators,  especially  De  Wette,  have  shown. 

We  may  with  more  propriety  distinguish  three  principal  groups,  according  as  the  prevail- 
ing tone  is  one  of  joy,  praise  and  thanksgiving  to  God,  or  of  lamentation  and  petition,  or 
indeed  contemplative,  narrative  and  didactic.  Such  divisions,  with  reference  to  the  prevailing 
tenor  of  the  Psalms,  have  been  made  by  Hengstenb.  and  Hitzig,  and,  in  part,  also  by  G.  Baur 
and  Hupfeld.  This  is  something  quite  different  from  the  classification  attempted  by  Augusti 
(Prakt.Einleit.  indie  Ps.,  S.  11),  according  to  sesthetical  categories,  into  odes,  elegies,  &c. 
Such  classifications  can  be  only  formal,  and  the  frequent  mixture  of  emotions,  and  sudden 
transitions,  in  many  Psalms,  from  one  to  another,  present  many  difficulties  to  such  attempts. 
They  would  be,  perhaps,  as  Hupfeld  remarks,  more  suitable  as  subdivisions  of  the  above 
mentioned  classes,  than  as  independent  classes.  He  divides  them,  however,  into  four  lead- 
ing classes,  according  to  the  subject  matter :  1.  Those  Psalms  which  refer  immediately  to 
God  and  Divine  things  (godliness,  worship,  Divine  order  and  government) ;  2.  Those  which 
refer  to  the  King  and  the  kingdom ;  3.  Those  referring  to  the  people  and  their  lot ;  4  Those 
referring  to  the  poet  and  his  circumstances. 

With  respect  to  the  latter  point,  we  cannot  overlook  the  fact,  that  the  circumstances  of  the 
Psalmist  are  occasionally  alluded  to  in  the  superscriptions.  That  such  statements  are  simply 
scholia,  added  by  a  later  hand,  is  neither  proven  by  the  analogies  of  Arabic  writings  (Sta- 
helin),  nor  from  their  apparent  want  of  agreement  in  many  cases,  with  the  contents  of  the 


|7.    THE  ESSENTIAL  CONTENTS  OF  THE  PSALMS.  17 

Psalms  with  which  they  are  associated  (Hitzig,  et  al.).  The  latter  circumstance  is  rather 
against  the  hypothesis  that  the  superscriptions  were  inferences  drawn  from  the  text.  The 
subject  of  such  Psalms  is  not  the  personal  fortunes  of  the  poet,  but  rather  his  religious  experi- 
ences in  the  midst  of  those  circumstances,  and  the  religious  hopes,  fears  and  the  desires  cher- 
ished by  him.  For  this  reason  Hilarius  sees  every  where  in  the  Psalms  the  tendency  to  educate 
the  soul  in  the  knowledge  of  God ;  to  awaken  fear  and  love  towards  Him,  to  call  forth  the  praise 
of  His  glory.  He  therefore  considers  a  believing  heart  (Prolegg.  21)  essential  to  understand 
them,  whilst  to  the  worldly  sense  they  are  sealed  with  seven  seals  (Prolegg.  5,  S.  9).  The  cir- 
cumstances of  the  Psalmist,  were  simply  the  occasion  of  their  utterance,  and  furnish  no  better 
ground  for  a  division  than  the  other  categories  mentioned  above.  For  they  never  treat  of 
God,  His  word,  being,  providence  and  government,  merely  in  abstracto  ;  never  for  their  own 
sake  as  objects  of  theoretical  contemplation,  or  general  praise.  They  always  spring  from 
some  special  occasion,  even  though  not  expressly  mentioned,  and  have  particular  reference  to 
the  experience  of  the  people  of  God,  their  King,  or  other  members.  Hence  their  contents, 
in  other  respects  so  similar,  possess  a  richness  of  individual  application  which  renders  them 
so  inexhaustible  in  their  use  for  edification. 

The  contents  which  pervade  the  Psalter,  notwithstanding  the  diversity  of  particular  portions 
in  motive  and  treatment,  are  thus  described  by  Zunz  (Die  synag.  Poesie,  1855,  S.  3),  who 
regards  the  Psalter  as  essentially  a  manifest  of  the  oppressed  people  of  Israel :  The  poet 
begins  with  a  cry  of  pain,  a  call  to  prayer  and  song  ;  he  portrays  the  sad  condition  of  his 
people,  their  necessities,  persecutions,  bloodshed  and  grief;  the  contrast  of  the  pious  sufferers 
with  their  haughty  oppressors  and  national  enemies  with  their  power,  prosperity,  wickedness, 
and  dissimulation  ;  with  them  are  the  rebellious  ;  Israel  is  an  object  of  scorn,  Szc.  Now  there 
is  a  retrospect  of  former  times  connected  with  considerations  of  national  history,  and  they 
call  to  mind  the  covenant  of  God.  Then  there  is  a  transition  to  the  sense  of  guilt ;  confession, 
remorse  and  the  power  of  prayer ;  castigatory  discourse  ;  the  contrast  of  sinful,  law-offending 
man  with  the  Almighty,  All-knowing,  but  also  just  and  merciful  God,  who  recompenses  all. 
The  praises  of  God,  the  Creator ;  His  law ;  His  people  of  Israel  as  the  elect,  held  in  remem- 
brance ;  Zion  and  the  sanctuary.  Longings  for  the  sanctuary,  love  of  its  teachings,  confi- 
dence in  the  promises  of  God,  humble  dependence  and  trust  are  described.  The  value  of  a  g< » id 
moral  life  and  walk,  and  the  strength  of  prayer  which  is  of  more  value  than  sacrifice.  Desire 
for  the  humiliation  of  enemies ;  imprecations ;  the  powerlessness  of  idols.  God  is  with  the 
oppressed ;  hopes,  deliverance,  victory,  thanks,  praise,  summons  to  adore  God.  The  con- 
clusion is  formed  now  of  lamentation  and  now  with  rejoicing ;  now  with  thoughts  of  Israel, 
and  now  of  the  nations  who  all,  one  day,  shall  know  God. 

We  miss  three  things  especially  in  this  description,  the  addition  of  which  is  of  highest 
importance  to  the  understanding  and  the  use  of  the  Psalms.  We  demand  in  the  first  place, 
a  distinct  recognition  of  the  theocratic  element  in  the  national  education  of  the  Israelites. 
Only  thus  can  we  understand  the  much-discussed  antagonism  between  the  people  of  Israel 
and  other  nations,  or  appreciate  the  language  threatening  them  with  divine  judgments  and 
cursings  in  the  so-called  imprecatory  Psalms,  (vid.,  striking  remarks  of  Hengstenberg  and 
Tholuck.)*  Only  thus  can  we  understand  the  actual  progress  in  the  earnest  introduction  into 
life  of  theocratic  requirements  and  institutions ;  and  not  by  seeking  to  resolve  them  into 
general  religious  ideas.  De  Wette  (Ueber  die  erbauliche  Erklarung  der  Psalmen,  1836),  is 
particularly  instructive  on  this  point.  Connected  with  this  is  our  second  desideratum, 
namely,  the  distinct  reference  of  the  righteousness  often  so  strongly  emphasized  by  the 
Psalmist,  to  an  equal  energy  of  theocratic  action,  rooted  indeed  in  the  revealed  law,  not  sup- 
posing, however,  that  righteousness  consists  in  legal  acts,  rites  and  ceremonies,  but  in  fulfilling 

*  [B.  B.  Edwards  on  the  Imprecations  in  the  Scriptures  in  his  Life  and  Writings,  by  E.  A.  Park,  ii.  364  ff. ;  Prof.  .T.  Owen, 
Imprecatory  Psalms  in  the  liihl.  Sacra,  xiii.  561-563.  Bev.  Alb.  Barnes'  Commentary  on  the  Psalms.  Introd.  j}6,  (1869).  Vid. 
especially  the  articles  of  Prof.  E.  A.  Park,  in  Smith's  Bible  Diet.  (Hackett  and  AbboO,  1870,  2625  f.,  and  Imprecatory 
Psalms  in  the  Bibl.  Sacra,  xix.  165-210,  by  the  same  author.  A  very  satisfactory  train  of  thought  is  suggested,  if  not  ful'y 
developed,  for  the  solution  of  the  difficulties  of  the  Imprecations  in  the  Psalms,  in  Perowne's  Introduction  to  the  Psalms,  p. 
61  sq.,  2  Ed.  1870.  Yid.  also  hia  fuller  discussion  in  his  note  on  the  xxxv.  Ps.  Charles  Taylor,  The  Gospel  in  the  Law*— 
J.  B.  H.l 
2 


18  INTRODUCTION  TO  THE  PSALTER. 

the  will  of  God,  and  in  striving  against  all  merely  external  service,  unfolding  in  its  expres- 
sions concerning  sacrifice,  prayer,  retribution  and  eternal  life  the  germs  of  evangelical  views. 
And  precisely  for  this  reason,  we  cannot  dispense,  thirdly,  with  the  express  recognition  of  the 
prophetical,  Messianic  feature  in  the  Psalms.  We  say  designedly  feature,  not  features.  For 
we  are  not  now  concerned  with  the  exposition  of  individual  passages  of  the  Psalms  and  their 
— to  a  certain  extent — controvertible  application  to  the  historic  events  of  the  life  of  Christ ; 
but  only  with  the  recognition  of  the  fact ;  that  the  Psalms,  like  the  ejitire  old  Testament,  are 
pervaded  with  the  expectation  of  a  coming  kingdom  and  man  of  God's  good  pleasure,  and 
that  this  expectation  was  not  an  indefinite  and  general  hope  of  better  times,  but  a  hope  of 
faith  founded  upon  definite  promises  of  God,  confirmed  by  His  repeated  assurances,  gradually 
unfolded  in  its  particular  features  by  prophetic  witnesses,  prefigured  and  made  manifest  histori- 
cally by  definite  persons  and  relations,  and  led  victoriously  to  its  fulfilment  by  special  divine 
acts  of  revelation.  The  Psalms,  on  the  one  side,  furnish  evidence  of  the  depth  to  which  the 
Messianic  hope  had  penetrated  the  life  of  the  Israelites,  and  the  power  with  which  it  had 
moved  their  hearts.  On  the  other  hand  they  have  essentially  contributed  partly  towards  its 
preservation  and  extension,  and  in  part  also  to  its  development,  in  its  double  form  as  typico- 
Messianic  and  as  prop hetico- Messianic  (Sack,  Christl.  Apologetik,  2  Ausg.  S.  278,  f. ;  Keil  in 
Havernick's  EM.  iii.  101  f.,  Hengst.  iv.  647  f.). 

The  important  distinction  between  the  fyjo ('co-Messianic  and  prophctico-Messiamc  passages 
which  opens  the  way  to  a  correct  understanding  of  them,  still  needs  to  be  more  accurately 
defined.  Thus  if  we  regard  as  typico-Messianic  those  passages  in  which  historic  events  are 
treated  in  such  a  way  that  they  appear  as  a  divinely-wrought  type  of  Messianic  relations ;  as 
prophetico-Messianic,  on  the  other  hand,  such  as  arising  from  historical  circumstances-  and  in 
general  from  historical  grounds  (which  factor  was  for  the  most  part  overlooked  by  the  older 
Orthodox  interpreters),  yet  are  Messianic  as  such  (which  element  was  mistaken  by  the  ration- 
alist interpreters,  who  made  a  false  use  of  history) :  then  there  arises  the  frequently  neglected 
question  which  remains,  whether  the  Messianic  meaning  was  originally  in  the  consciousness  of 
the  Psalmist,  or  was  only  afterward  discovered  in  his  words.  In  the  first  case,  the  type  is  itself 
prophetic  in  the  narrow  sense,  and  the  prophetic  word  of  the  Psalmist  is  a  direct  Messianic 
prophecy,  and  the  further  question  arises  : — Are  his  words  simply  the  comforting  and  warn- 
ing repetitions  of  prophecies  previously  received  and  made  public,  or  has  the  poet  actually 
become  a  seer,  the  Psalmist  a  prophet,  thus  positively  carrying  the  Messianic  prophecies  to  a 
higher  development.  In  the  latter  case,  the  general  question  arises  as  to  the  conscious  or 
unconscious  Messianic  reference  of  the  Psalmist's  words  in  a  concrete  and  individual  form. 

If,  for  instance,  it  is  recognized  that  in  certain  passages  the  Messianic  meaning  was  not 
discovered  until  afterwards  and  was  not  intended  by  the  Psalmist,  it  does  not  follow  that  it 
was  first  discovered  by  Jewish  or  Christian  Theologians,  or  was  attached  to  it  by  the  authors 
of  the  New  Testament,  with  subjective  honesty  but  in  actual  error,  and  in  consequence  of 
methods  of  interpretation  then  prevailing  in  the  schools.  Nor  is  the  supposition  of  Herm.  Shultz, 
( Theol.  Stud,  und  Krit.,  1866,  Heft,  i.),  that  the  Messianic  meaning  as  a  second  sense  essentially 
different  from  the  grammatico-historical  sense  had  previously  arisen  in  the  hearts  of  the  be- 
lieving congregation  which  understood  the  revelation  of  their  God  satisfactorily.  That  would 
show  an  earlier  Messianic  interpretation  of  those  passages,  and  would  transfer  the  introduc- 
tion of  this  change  in  understanding  and  interpreting  them  from  the  schools  of  the  Rabbins 
to  the  faith  of  the  congregation.  A  transformation  of  their  original  sense,  however,  would 
still  be  admitted,  which  could  hardly  be  as  a  factor  of  Revelation,  but,  at  most,  only  an 
element  in  the  historical  process  of  development  of  Israel's  believing  consciousness.  We  would 
then  have  an  explanation  which  might,  it  is  true,  be  connected  with  the  passages  in  question, 
yet  had  changed  their  original  meaning.  We  must,  however,  deal  as  earnestly  with  the  idea 
of  Revelation  as  with  the  supposition  which  is  incontestably  correct,  of  a  historical  progress 
therein.  For  there  is  no  occasion  to  recognize  in  the  Psalms  the  mere  echo  of  the  prophetic 
word  and  their  Messianic  promises  like  those  of  the  law,  and  to  exclude  the  prophetic  utter- 
ance proper  from  them,  and  to  put  the  Messianic  interpretation  of  particular  passages  into  an 
entirely  different  period  of  Revelation  from  that  of  the  origin  of  these  passages  themselves, 


§7.    THE  ESSENTIAL  CONTENTS  OF  THE  PSALMS.  19 

(Schultz,  I.  c.  S.  41).  We  may  confidently  assume  that  the  spirit  of  revelation  wrought  pro- 
phetically in  the  Psalmists  and  gave  their  words  occasionally  such  a,  form  of  expression  as  must 
have  driven  their  reflection  to  search  for  the  sense  intended  by  the  Spirit  of  God.  This  is 
quite  different  from  the  subordinate  or  parallel  sense,  which  Rud.  Stier  assumes  along-side  of 
the  original  and  proper  sense.  But  there  is  no  double  sense  at  all  in  them.  On  the  contrary, 
the  words  in  question  give  only  one  grammatical  and  historical  sense  which  can  be  derived 
from  them.  Yet  this  is  so  constituted  that,  properly  and  strictly  taken,  it  breaks  through  the 
limits  of  its  association  with  the  merely  present  events,  and  admits  of  no  intelligible  applica- 
tion to  the  circumstances,  opinions  and  prospects  of  the  speaker,  and  if  such  a  restriction 
wore  attempted,  it  would  lead  to  such  assumptions  of  obscurity,  exaggeration  and  hyperbole, 
as  are  found  in  no  species  of  poetry,  and  in  no  language  under  heaven.  It  is  under  the  influ- 
ence of  such  views  that  Schultz  says :  "  We  may  call  this  the  hidden  sense  of  the  Holy  Ghost, 
because  it  comes  not  so  much  through  the  will  of  its  author,  as  it  is  involved  from  the  power 
of  the  contents  which  dwell  in  his  words,  reaching  far  beyond  the  present,  and  thus  from  the 
Spirit,  from  whom  the  Psalm  was  born,  and  whose  impress  it  bears."  So  much  the  more 
forcibly  docs  the  question  still  press  upon  us,  why  the  Messianic  sense,  which  is  as  different 
from  its  parenetic  and  practical  application,  as  from  its  typical  use,  should  only  have  arisen 
after  the  Psalm  had  become  a  song  of  the  church,  and  had  been  employed  in  its  public  wor- 
ship ;  after  the  king  had  died  by  whom,  or  concerning  whom  the  Psalm  had  been  composed, 
and  the  occasion  of  its  composition  had  been  forgotten  (I.  c.  S.  39).  In  this  connection,  we 
must  say  of  the  Psalms  of  suffering,  what  was  recognized  by  Schultz  :  that  they  must  contain 
that  which  not  simply  renders  their  later  Messianic  application  possible,  but  fully  justifies  it. 
He  says,  S.  48,  "  Only  those  Psalms  of  suffering  can  be  prophetic,  in  which  the  sufferings 
of  the  righteous  are  the  basis  of  the  highest  triumph,  of  the  conversion  of  the  heathen,  of 
the  instruction  of  all  nations, — in  short,  stand  as  a  door  of  entrance  to  Messianic  hopes 
and  thoughts."  In  such  cases,  however,  the  Messianic  reference  cannot  be  called  a  change  in 
its  interpretation,  but  is  an  explanation  of  its  original  sense.  When  this,  however,  occurs 
in  obscure  passages,  or  such  as  require  searching  investigations,  this  might  be  referable  some- 
times even  to  the  Psalmist  himself.  For  a  searching  of  revelations  received  by  the  prophets, 
is  alluded  to  as  nothing  extraordinary,  1  Peter  iv.  sq.  Such  searching  hud,  at  all  events,  not 
always  immediately  attained  its  end.  On  the  contrary,  it  is  well  established,  that  the  under- 
standing of  what  the  Spirit  signified,  Hebrews  ix.  8,  was  disclosed,  frequently,  only  a  long 
time  afterwards  and  sometimes  only  after  its  fulfilment.  But  it  must  not  be  overlooked  that 
the  understanding  of  prophecy,  like  prophecy  itself,  has  its  degrees  as  well  as  modes,  and  that 
the  former  are  not  of  necessity  widely  apart  as  the  latter  are  not  necessarily  separate.  Thus 
it  might  happen,  under  certain  circumstances,  that  many  of  the  same  kind  might  be  found 
together,  not  only  in  the  same  age,  but  in  the  life  of  one  and  the  same  person.  If  now,  a 
Psalmist  Avere  at  the  same  time  a  prophet,  and  we  are  especially  informed  that  this  was  the 
case  with  David  (2  Sam.  xxiii.  2;  Acts  ii.  30) ;  and  if  the  same  person  had,  moreover,  received 
Messianic  prophecies  from  other  prophets,  which  also  occurred  to  David  (2  Sam.  vii.),  we 
have  then  not  only  a  historic  foundation  in  Revelation  for  the  appearance  of  Messianic  pro- 
phecies in  the  Psalms,  but  a  development  upon  this  basis  is  provided  for,  not  only  through 
human  reflection  and  the  comparison  and  connection  of  various  prophecies,  but  especially 
through  an  act  of  Revelation  itself.  The  products  of  his  own  prophetic  conception  may 
therefore  become  for  the  prophet  himself  an  impulse  to  reflection,  by  the  fact  that  it  tran- 
scends the  contents  of  his  previous  consciousness.  The  word  which  gave  this  impulse  appears 
no  more  to  himself  as  a  poetical  production,  but  as  the  word  of  God,  and  thereby  receives 
for  his  own  consciousness,  a  deeper  significance,  not  recognized  at  the  time  of  its  production. 
Under  these  circumstances,  if  we  would  faithfully  recognize  the  actual  germination  and 
growth  of  Messianic  prophecy  and  the  Messianic  hope  founded  thereon,  and  likewise  under- 
stand the  concrete  form,  color  and  relation  of  individual  passages  of  the  Psalms,  explained 
as  Messianic,  it  is  absolutely  necessary  to  survey  them  closely  in  their  historical  situation  and 
rhetorical  connection.  So  long  as  this  was  neglected  by  the  orthodoxy  of  the  church  as  well 
as  the  Synagogue,  they  might  indeed  hold  fast  to  the  certainty  of  the  Messianic  prophecies 


20  INTRODUCTION  TO  THE  PSALTER. 

in  the  Psalms,  and  affirm  their  right  to  do  so ;  but  they  were  unable  to  establish  that  certainty 
on  sufficient  grounds,  and  to  show  that  their  right  was  worthy  of  belief.  They  were  also 
forced  either  to  treat  the  prophecies  as  immediate,  separate  predictions  without  historical 
basis,  occurring  most  wonderfully  in  the  midst  of  expressions  of  an  entirely  different  charac- 
ter ;  or  else  to  refer  whole  Psalms,  and  series  of  Psalms,  and  even  entire  statements  about 
prominent  persons  and  relations  of  the  Old  Testament,  directly  to  the  person  of  Christ,  His 
work,  kingdom  and  history,  in  opposition  to  the  original  signification  of  the  words  and 
simply  for  the  sake  of  some  individual  expressions  and  sentences.*  Thus  Thomas  Aquinas 
regards  the  first  Psalm  as  directly  Messianic.  Here  there  is  no  other  resource  than  earnestly 
to  explore  the  connection  of  sacred  Scripture,  and  the  organism  of  Revelation  and  its  his- 
tory, that  we  may  discover,  in  the  difference  between  the  economy  of  the  old  and  the  new 
covenant,  the  paths  and  threads  which  conduct  from  one  to  the  other  and  recognize  the  pre- 
figuration  of  the  latter  in  the  former.  Especially  may  "  The  entire  Psalter  be  compared  to 
a  great  and  beautiful  city,  with  many  and  various  structures,  whose  doors  are  each  locked 
with  a  key  of  its  own  "  (HUsu-ius,  Prolegg.  24).  And  as  Origen  (Be  la  Pice  ii.  525)  says  that 
the  holy  Scriptures  are  locked  with  the  key  of  David,  and  sealed  with  the  power  of  God,  so 
Hilarius  also  remarks  (Prolegg.  5-7) :  "  the  key  of  David  is  the  theanthropic  person  of  Jesus 
Christ,  whose  type  is  the  Psalmist  both  in  his  inward  and  external  experience,  (vid.  on  Ps. 
cxxxiv.)  ever  speaking  by  the  Holy  Ghost  (vid.  on  Ps.  i.)  to  which  the  prophetic  tone  of  his 
discourse  and  his  figurative  language,  frequently  point"  (vid.  on  Ps.  cxix.  1).  Such  a  type 
was  David  himself,  especially,  whose  fortunes  in  life  were  conducted  and  ordered  by  God's 
appointment  with  particular  reference  to  Christ.  David  stands  as  a  fruitful,  evergreen  olive- 
tree,  in  the  house  of  God,  both  in  the  Law  and  in  the  Gospel,  and  is  like  an  Apostle  of  the 
Evangelic  faith  (vid.  on  Ps.  Ii.  22),  and  had  himself  a  prophetical  consciousness  of  the 
typical  character  of  his  sufferings  (vid.  on  Ps.  lviii.  1).  It  is  in  fact  the  form  of  the  theocra- 
tic king,  typified  in  David,  Messianically  announced  in  David's  son  (Ps.  ii.)  who  is  propheti- 
cally contemplated  as  the  ruler  of  a  priestly  kingdom,  as  a  royal  priest,  (Ps.  ex.),  which 
forms  the  central  point  of  the  prophetic  descriptions  in  Pss.  xlv.  and  lxxii.,  supported  by  ear- 
lier prophecies  of  the  blessed  and  peaceful  dominion  of  a  righteous  king,  extending  his  sway 
over  the  whole  earth,  excelling  all  the  might  and  glory  of  the  world,  who  appears  also  in  indi- 
vidual Psalms,  Pss.  xxii.,  cix.,  as  a  sufferer  without  an  equal,  whose  conflict  leads  to  an  all- 
embracing  victory,  spreading  abroad  salvation  everywhere!  (comp.  Havernick,  Vorlesungen 
iiber  die  Theologie  des  A.  T.,  2  Ausg.  durch  Herm.  Schultz,  1863 ;  Riehm,  Zur  Gharakteristik 
der  mess.  Weissagung  und  Hires  Verhdltnisses  zu  der  Erfihllung,  Theol.  Stud,  und  Krit.,  1865, 
Heft  1-3). 


*  [An  able  discussion  of  the  Messianic  element  in  the  Psalms,  as  well  as  other  matters  considered  in  this  section  may  be 
found  in  Perowne's  Introd.,  Chap.  iii.  2  Ed.,  1870.— J.  B.  H.] 

f  ["  The  interpreter  of  the  Psalms,"  says  Delitzsch,  "  may  establish  himself  either  on  the  stand-point  of  the  poet  or  the 
stand-point  of  the  congregation  of  the  Old  Testament  or  on  the  stand-point  of  the  church— a  fundamental  condition  of 
progress  in  interpretation  is  the  keeping  of  these  three  stand-points  separate,  and  accordingly  the  distinction  of  the  two 
Testaments  and  the  different  stages  of  revelation  and  the  knowledge  of  redemption  in  general.  For  as  salvation  itself,  so 
has  its  revelation  and  the  knowledge  of  it,  an  advancing  history  which  extends  from  paradise  through  all  time  even  to 
eternity."  The  congregation  of  Israel  and  especially  the  Christian  church  afterwards  under  the  guidance  of  the  Spirit, 
brought  many  of  the  different  lines  of  development  together,  which  in  the  Old  Testament  and  to  the  inspired  writers  were 
entirely  separate  and  apparently  parallel,  as  it  saw  them  converge  in  the  person  and  life  of  Jesus  Christ.  Now  from  the 
stand-point  of  the  poets  we  have  to  distinguish  in  Messianic  prophecy  two  parallel  lines  of  development,  as  Delitzsch 
shows :  "  The  one  has  as  its  end  the  anointed  of  Jehovah,  who  rules  from  Zion  over  all  nations,  the  other  the  Lord  Himself 
enthroned  above  the  cherubim  to  whom  the  whole  world  does  homage.  And  of  these  two  lines  the  Divine  is  predominant 
in  the  Psalms ;  hope  is  directed  especially  after  the  cessation  of  the  kingdom  of  Israel,  far  beyond  human  mediation,  at 
once  to  Jehovah,  the  author  of  salvation.  The  fundamental  article  of  the  faith  of  the  Old  Testament  was  HliT/  PIA^HSf'. 
The  Messiah  is  not  yet  recognized  as  the  God-man.  Therefore  the  Psalmist  knows  of  no  prayer  to  Him  or  in  His  name. 
But  prayer  to  Jehovah  and  for  Jehovah's  sake  is  essentially  the  same.  For  Jehovah  has  Jesus  in  Himself.  Jehovah  is  the 
Redeemer.  The  Redeemer,  when  He  appears,  is  no  other  than  the  nyil^'  of  this  God  in  bodily  manifestation,  Is.  xlix.  6  " 
The  human  line  of  Messianic  prophecy  in  the  Psalms  is  based  upon  Nathan's  prophecy,  2  Sam.  vii.  The  Messiah  is  usually 
regarded  as  a  king,  but  in  Ps.  ex.  the  unity  of  the  prophetic,  priestly  and  royal  offices  in  one  person  after  the  order  of 
Melchlzedek  is  distinctly  brought  into  view.  In  close  connection  with  this  Messianic  king  is  His  everlasting  rule  and  His 
kingdom  extending  itself  to  the  ends  of  the  earth.  But  along-side  of  this  conquering  and  glorious  king  there  is  still 
another  distinct  figure  in  the  Psalms,  the  suffering  servant  of  God  (Pss.  xxii.,  lxix.,  &c).    These  two  figures  are  likewise 


g7.    THE  ESSENTIAL  CONTENTS  OF  THE  PSALMS.  21 

We  cannot  therefore  be  surprised,  that  as  Luther  in  his  preface  to  the  Psalms  says,  many- 
holy  fathers  have  praised  and  loved  the  Psalms  more  than  the  other  books  of  the  sacred  Scrip- 
tures. It  might  well  be  called  a  little  Bible,  embracing  like  a  manual  in  the  shortest  and 
finest  way,  all  the  rest  of  the  Bible;  so  that  it  seems  as  if  the  Holy  Ghost  had  taken  pains  to 
set  together  a  little  Bible,  a  sample  book  of  the  whole  of  Christianity,  or  of  all  the  saints,  in 
order  that  he  who  cannot  read  the  whole  Bible,  might  have  here  almost  the  whole  substance 
of  it,  in  one  little  book.  But  more  than  all,  the  noble  virtue  and  art  of  the  Psalms  consists  in 
this,  that  while  other  books  have  much  to  tell  about  the  works  of  the  saints,  they  give  us  few 
of  their  words.  In  this  respect  the  Psalter  is  a  pattern.  And  there  is  no  nobler  or  more 
powerful  work  in  man  than  discourse.  Besides  the  Psalter  does  still  more,  in  that  it  does  not 
Bet  before  us  the  poor,  common-place  discourse  of  the  saints ;  but  the  very  best,  even  those 
which  they  held  with  God  Himself,  in  the  greatest  earnestness,  and  on  the  most  important 
matters.  By  this  means,  it  lays  before  us,  not  simply  their  words  and  works,  but  their  hearts 
and  the  deep  treasures  of  their  souls,  so  that  we  may  look  upon  the  foundation  and  fountain 
of  their  words  and  works,  that  we  can  see  in  their  hearts,  what  noble  thoughts  they  had,  and 
how  their  hearts  were  affected  in  all  kinds  of  affairs,  dangers  and  necessities.  For  a  human 
heart  is  like  a  ship  upon  a  wild  sea,  driven  by  the  storm  winds  from  the  four  quarters  of  the 
earth. — But  what  else  is  the  Psalter,  chiefly,  than  earnest  discourse  in  all  such  storm-winds? 
Where  do  we  find  finer  words  of  joy  than  the  Psalms  of  praise  and  thanksgiving  contain  ? 
There  you  see  in  the  hearts  of  all  the  saints,  as  in  beautiful  and  pleasant  gardens,  yes,  as  in 
heaven — what  delicate,  loving,  cheerful  flowers  of  all  kinds  of  beautiful  joyous  thoughts  of 
God  and  His  kindness  grow  there.  Again,  where  do  you  find  more  plaintive,  pitiful,  words 
of  sadness  than  the  Psalms  of  lamentation  contain  ?  There  you  look  into  the  hearts  of  all  the 
saints,  at  times,  as  into  death,  yea,  into  hell  itself.  How  dark  is  it  there,  with  all  kinds  of 
troubled  views  of  the  wrath  of  God.  Hence,  when  they  discourse  of  fear  and  hope,  they  em- 
ploy such  words  that  no  painter  could  paint  the  fear  and  hope  for  you,  no  Cicero,  or  any 
other  orator,  could  represent  them.  And  (as  was  said)  the  best  of  all  is  that  they  speak  such 
words  to  God  and  with  God  as  give  them  a  two-fold  earnestness  and  life.  For  when  a  man 
discourses  with  men  in  such  matters,  it  does  not  come  so  strongly  from  the  heart,  does  not 
buru,  is  not  so  lively  or  so  urgent.  Hence  it  is,  that  the  Psalter  is  the  book  of  all  the  saints, 
and  each,  in  whatever  station  he  is,  finds  in  it,  Psalms  and  expressions,  which  are  suited  to 
his  condition  and  which  seem  as  if  they  were  put  there  for  his  own  particular  use,  alone,  in  so 
much  that  he  could  neither  put  them  better  himself,  nor  find  them  better  put  elsewhere,  or 

kept  distinct,  they  do  not  blend,  although  they  approximate  in  the  world-wide  preaching  of  the  delivered  one  and  the  uni- 
versal significance  of  His  redemption.  There  is  likewise  a  reference  to  the  Messianic  offering  in  Ps.  xl.  which  is,  however, 
not  farther  developed.  Now  with  reference  to  these  Messianic  Psalms  which  have  Jelmvah  and  His  salvation  in  view,  we 
have  a  form  of  prophecy  which  differs  very  little  from  ordinary  direct  prophecy,  save  in  its  lyrical  dress.  But  in  those 
Psalms  which  have  the  royal  and  suffering  Messiah  iu  view,  we  have  no  direct  prophecies  except  so  far  as  the  Psalmist 
<  it> is  a  Divine  decree  as  in  Ps.  ii.,  and  an  oath  of  promise,  as  in  Ps.  ex.,  not  elsewhere  mentioned,  which,  however,  are  there 
nsed  as  the  basis  of  the  Psalm  which  then  passes  over  to  the  ordinary  form.  All  these  Psalms  are  typical  in  their  charac- 
ter, yet  we  must  distinguish  between  those  that  are  simply  typical,  that  is,  where  the  expressions  have  a  direct  historical 
referenco  and  are  covered  by  the  experience  of  the  poet ;  and  those  that  are  more  than  typical,  the  type  expanding,  and 
breaking,  and  becoming  transformed  and  transfigured  in  attempting  to  express  that  which  is  more  than  historical  and 
which  is  beyond  the  poet's  experience.  Hence  the  distinction  between  the  typical  and  the  prophetico- typical.  This  is 
beautifully  expressed  by  Perowne  with  reference  to  the  king:  "  In  all,  some  Jewish  monarch,  either  on  his  accession  or  at 
ujiue  critical  period  of  his  reign,  is  the  immediate  object  before  the  eyes  of  the  inspired  poet.  But  in  all,  the  monarch 
grows  larger  and  fairer  than  the  sous  of  men.  He  is  seen  ever  in  the  light  of  the  promise  made  to  David,  and  in  that 
light  he  is  transfigured.  Human  he  is,  no  doubt:  many  words  spoken  of  him  pertain  only  to  a  human  king;  but  many 
also  are  higher;  many  cannot,  except  by  force  of  exaggeration,  be  made  to  apply  to  one  who  wears  the  frailty,  together 
with  the  form  of  man."  We  may  add  with  reference  to  the  suffering  Messiah  that  these  Psalms  are  typical  in  that  they 
are  based  upon  the  life  and  experience  of  David,  and  yet  they  are  more  than  this,  approaching  at  times  to  the  direct  pro- 
phecy in  that  they  describe  sufferings  which  transcend  anything  in  David's  experience,  and  with  a  minuteness  of  exact 
detail  which  forbids  anything  like  a  figurative  generalization  or  poetical  hyperbolical  expression  of  facts  and  experiences  in 
David's  life  or  that  of  any  other  historic  person  than  Jesus  of  Nazareth.  We  see  the  type  as  it  is  rooted  in  the  experience 
and  sorrow  of  David,  expanding  and  bursting  asunder,  and  growing  up  as  a  mighty  tree  towering  above  the  earth,  wrapt 
in  the  horror  of  a  great  darkness,  and  that  tree  is  the  tree  of  the  cross.  We  can  only  understand  these  Psalms  from  the 
experience  of  David,  and  yet  we  cannot  but  feel  that  mingled  with  the  experience  of  the  Psalmist,  entwined  at  times 
in  an  inextricable  intricacy  there  is  likewise  the  experience  of  our  blessed  Saviour.  And  of  them  all,  we  can  say  that  on 
the  New  Testament  stand-point,  we  see  them  uuited  in  the  Messiah  of  the  cross  and  the  throne,  the  Divine  and  the  human, 
the  prince  of  suffering  and  the  prince  of  glory. — C.  A.  B.] 


22  INTRODUCTION  TO  THE  PSALTER. 


yet  desire  to  do  so.  And  what  is  also  excellent,  when  such  expressions  please  him,  and  suit 
his  estate,  he  is  sure  that  he  belongs  to  the  company  of  the  saints,  and  that  what  has  happened 
to  him,  has  happened  to  all  the  saints,  because  they  all  sing  the  same  song  with  him ;  and, 
wonderfully  he  can  also  discourse  with  God,  as  they  did,  which  must  be  done  by  faith,  for  an 
ungodly  man  has  no  taste  for  them.  And  lastly,  there  is  in  the  Psalter  a  security  and  a  well 
assured  safeguard  that  we  may  follow  all  the  saints  with  safety.  For  other  examples,  and 
legends  of  dumb  saints  give  us  many  a  work  which  we  cannot,  and  many  a  one  which  it  were 
not  safe  to  follow,  and  usually  produce  sects  and  divisions,  and  lead  away  or  tear  away  from 
the  society  of  the  saints.  But  the  Psalter  keeps  you  from  divisions  within  the  society  of  the 
saints;  for  it  teaches  you  to  think  and  discourse,  in  joy,  fear,  hope  and  sadness,  as  all  the 
saints  have  thought  and  discoursed.  In  short,  would  you  see  the  holy  Christian  Church 
painted  in  living  form  and  color,  in  a  little  picture,  then  lay  the  Psalter  before  you,  and  you 
have  a  mirror,  fine,  pure  and  bright,  which  will  show  you  what  Christianity  is.  Yes,  you 
will  find  yourself,  therein,  and  the  true  knowledge  of  yourself  as  well  as  of  God  and  all  crea- 
tures." Luther  had  previously  remarked  in  the  same  preface:  "There  have  in  times  past, 
been  many  legends  of  the  saints  composed,  and  people  have  carried  them  about  and  filled  the 
world  with  passional  books  of  exemplars,  and  histories,  and  the  Psalter  the  while,  has  lain 
under  the  bench,  and  in  such  darkness,  that  one  could  not  understand  a  single  Psalm  aright, 
and  yet  it  gave  forth  such  an  excellent  savor,  that  all  pious  hearts  have  found  devotion  and 
strength  from  the  words  they  did  not  comprehend,  and  have  therefore  loved  the  little  book. 
But  I  hold  that  no  finer  book  of  Exemplars,  or  legends  of  the  saints,  has  appeared  or  will 
appear  on  earth  than  the  Psalter.  And  if  one  wished  that  the  best  out  of  all  legends,  exem- 
plars and  histories  should  be  called  out,  set  in  order  and  presented  in  the  best  way ;  it  could 
be  none  other  than  our  present  Psalter.  For  we  find  here,  not  what  one  or  two  saints  have 
done,  but  what  the  chief  of  all  saints  himself  has  done,  and  what  all  the  saints  still  do ; — how 
they  stand  towards  God,  towards  friends,  and  enemies ;  how  they  act  in  all  dangers  and  suf- 
fering and  besides  this,  we  find  therein  all  kinds  of  wholesome  doctrines  and  commands. 
And  the  Psalter  should  be  dear  and  cherished  on  this  account,  that  it  so  clearly  foretells 
Christ's  death  and  resurrection,  and  typifies  His  kingdom,  and  the  whole  estate  and  nature  of 
Christianity,  so  that  we  may  well  call  it  a  little  Bible,"  etc. 

[We  will  add  here  the  words  of  the  other  great  Reformer,  Calvin,  from  the  preface  to  his 
Commentary.  "  This  book,  not  unreasonably,  am  I  wont  to  style  an  anatomy  of  all  parts  of 
the  soul  for  no  one  will  discover  in  himself  a  single  feeling  whereof  the  image  is  not  reflected 
in  this  mirror.  Nay,  all  griefs,  sorrows,  fears,  doubts,  hopes,  cares,  and  anxieties — in  short, 
all  those  tumultuous  agitations  wherewith  the  minds  of  men  are  wont  to  be  tossed — the  Holy 
Ghost  hath  here  represented  to  the  life.  The  rest  of  Scripture  contains  the  commands  which 
God  gave  to  His  servants  to  be  delivered  unto  us.  But  here  the  Prophets  themselves,  hold- 
ing converse  with  God,  inasmuch  as  they  lay  bare  all  their  inmost  feelings,  invite  or  impel 
every  one  of  us  to  self-examination,  that  of  all  the  infirmities  to  which  we  are  liable,  and  all 
the  sins  of  which  we  are  so  full,  none  may  remain  hidden.  It  is  a  rare  and  singular  advan- 
tage when  every  hiding-place  having  been  laid  bare,  the  heart  is  cleansed  from  hypocrisy, 
that  foulest  of  plagues,  and  is  brought  forth  to  the  light.  Lastly,  if  calling  upon  God  be  the 
greatest  safeguard  of  our  salvation,  seeing  that  no  better  and  surer  rule  thereof  can  be  found 
anywhere  than  in  this  Book,  the  further  any  man  shall  have  advanced  in  the  understanding 
of  it,  the  greater  will  be  his  attainment  in  the  school  of  God.  Earnest  prayer  springs  first 
from  a  feelinc  of  our  necessity,  and  then  from  faith  in  the  promise.  Here  the  readers  will 
both  best  be  awakened  to  a  due  sense  of  their  own  evils,  and  warned  to  seek  the  proper  reme- 
dies for  them."*— C.  A.  B.] 

The  contents  of  individual  Psalms  are  briefly  condensed,  and  often  with  great  senten- 
tiousness,  in  a  superscription  of  two  words  by  J.  H.  Alsted,  Thcologia  casuum  1630,  in  part  also 


*  [Isaac  Taylor,  in  his  "Spirit  of  the  Hebrew  Poetry,"  shows  very  clearly  and  forcibly  "  the  relation  of  the  Hebrew- 
poetry  to  the  religious  purposes  it  subserves,"  "  the  commixture  of  the  Divine  and  the  human  element,"  in  it,  and  the  pe- 
culiar adaptation  of  the  HolyLand  to  be  the  birth-place  of  a  poetry  which  touches  the  hearts  of  all  races,  from  all  lands  and 
climes,  by  a  natural  imagery  clothing  celestial  truth  in  such  a  form  that  they  are  intelligible  and  familiar  to  all.— 0.  A.  U.J 


{8.    SUPERSCRIPTIONS  INDICATING  THE  POETICAL  FORM  OF  THE  PSALMS.      23 

by  Georg.  Christoph.  Renschel,  Citharwdus  mysticus,  1GG5,  and  66,  2  Vols,  in  4.     The  Biblical 
S'um?n.,  particularly  that  of  Wurtemberg,  are  especially  worthy  of  consideration. 

§8.    THE  SUPERSCRIPTIONS  WHICH  INDICATE  THE   POETICAL   FORM   OF  THE   PSALMS. 

1.  Shir,  standing  alone  or  in  connection  with  other  statements  as  to  their  purpose,  con- 
tents, origin,  or  their  liturgical  and  musical  treatment.  This  word  gives  prominence,  in  gene- 
ral, to  their  lyrical  character,  which  the  Septuag.  renders  by  w<5//;  Comp.  Is.  v.  1,  Song  of  Sol.  i. 
1.  It  is  more  specifically,  not  so  much  a  joyful  song  of  praise  (Hengstenberg)  as  a  "song,"  a 
piece  for  singing  (Delitzsch)  in  distinction  from  mizmor  with  which  it  is  connected  at  times, 
(Pss.  lxvi.  lxvii.  lxviii.  lxxxiii.  lxxxviii.  xcii.  cviii.) 

2.  Mizmor  (Septuag.  VaV"f)  is  the  technical  designation,  originating  probably  with 
David,  for  a  song  intended  for  musical  accompaniment  (fie?.og).  It  is  found  in  this  form,  in 
only  fifty-seven  psalms,  ascribed  to  David,  or  belonging  to  the  Davidic  group.  The  deriva- 
tion of  the  word  is  controverted.  With  reference  to  the  Piel  of  "IDI,  it  is  established  that  it 
embraces  the  two  significations  "to  sing"  and  "to  play"  like  the  Latin  canare.  Its  radical 
meaning  was  formally  assumed  to  be  "to  cut,"  thence  "to  divide,"  and  thence  referred  to 
rhythmical  divisions,  or  caesura,  whence  it  was  transferred  to  the  delivery  itself,  or  the  singing. 
Ewald,  however,  starts  with  the  meaning,  "  to  prune  the  vine,"  Lev.  xxv.  3,  and  derives 
therefore,  like  the  Latin,  putare,  computare,  the  sense  of  pure,  arranged, — i.  e.,  to 
play  and  sing  in  definite  numbers,  in  rhythm  and  time.  Hengstenberg  adopts  the 
meaning  to  dress  in  the  sense  of  to  adorn,  to  ornament,  and  since  the  verb 
stands  sometimes  with  the  dative  and  sometimes  with  the  accusative,  and  is  fre- 
quently connected  with  the  sentence,  To  the  Lord,  and  His  honor,  strength  and  names, 
he  assumes  the  signification  to  sing  praises  in  ornate  discourse;  to  sing  artistically  in  dis- 
tinction from  an  artless,  simple  manner.  Keil  translates  it,  "Song  of  Praise."  Hupfeld 
formerly  supposed  the  original  signification  to  be  "to  pluck."  Thus  also  B6ttcher  and 
Gesenius  in  the  Thesaur.  Hupfeld  at  present  [Zcitschrift  der  deutschen  morgenl.  Gcsellschoft 
iii.  394  f. ;  iv.  139  f.)  starts  with  the  primitive  meaning,  "to  hum."  The  application  of  the 
verb  to  music  and  song  in  praise  of  God,  is  found  as  early  as  Exodus  xv.  1 ;  Judges  v.  3  sq.; 
referring  to  music  in  general,  Amos  v.  23  ;  in  Aramaic  form,  Dan.  iii.  5.  In  Ps.  c.  the  noun 
is  connected Avith  the  word  lethodah  (t'c  6/ioMy^aiv,  Sept.),=to  the  praise;  in  other  cases  the 
lamed  of  the  author  follows,  occasionally  the  beth  of  the  instrument,  generally  the  cither 
(Pss.  iv.,  vi.,  lxvii.  and  lxxvi.).  The  verb  in  its  double  meaning,  Ps.  xcviii.  5  is,  sound  with 
the  cither  and  with  the  voice  of  song.  Musical  playing,  in  distinction  from  singing,  is  made 
especially  prominent  in  Pss.  xxvii.  6,  ci.  1,  civ.  33,  cv.  2,  cviii.  2. 

3.  Maskil  (Septuag.  aweaeuc  or  «c  cvvemv),  Luther,  "  an  instruction."  It  is  the  superscrip- 
tion of  thirteen  Psalms.  Michaelis  explains  it,  following  the  Arabic  as  "  a  discourse  in 
verse  ;"  De  Wette  prefers  "  an  intricate  figurative  discourse,"  and  refers  us  to  other  oriental 
languages  in  which  the  idea  of  poem  is  developed  from  the  meaning,  "  wisdom,"  "  insight," 
"  doctrine."  Gesenius  in  the  Thesaurus,  refers  the  expression  to  the  purpose  of  the  song,  to 
produce  insight,  wisdom  (and  piety),  whence  every  carmen  sacrum  ad  res  divinas  spectans 
might  have  been  thus  named.  Calvin,  Keil,  et  al,  interpret  the  word  as  a  "didactic  poem," 
referring  us  to  Pss.  xxxii.  8;  xlvii.  8.  Hengstenberg  understands  it  specifically  of  "instruct- 
ing the  church,"  but  this  is  appropriate  only  to  the  contents  of  two  Psalms,  (xxxii.  and 
lxxviii.).  Ps.  xlv.  connects  it  with  the  leading  title  of  Psalms  shir  jedidoth,  "  song  of  love," 
and  Ps.  cxlii.  as  tcfillah,  "prayer."  It  is,  however,  decisive  that  masiil  in  Ps.  xlvii.  8,  is  in 
the  accusative,  the  object  of  the  singing,  (Hupfeld  who  is  inclined  rather  to  the  view  of 
Gesenius  and  De  Wette).  Ewald  regaids  it  as  a  closer  definition  of  its  musical  recitation 
and  thinks  of  a  skillfully  rendered  song,  because  a  clever,  melodious  song  is  equivalent  to  a 
finely  artistic  one.  He  defines  it  more  exactly  in  the  Jahrb.  viii.  65,  as  a  song  with  cheerful 
music,  to  be  accompanied  by  clear  sounding  cymbals,  keeping  time.  This  is  certainly  pre- 
ferable to  the  former  interpretation,  against  which  Pss.  liv.  and  cxlii.  are  especially  opposed. 
Ps.  xlvii.  8,  however,  is  unfavorable  even  to  this  latter  opinion.  Delitzsch,  referring  to  the 
Hiphil  signification,  interprets  it  as  "  reflective  contemplation,"  pia  meditatio,  Ps.  cvi.  7,  cf. 


24  INTRODUCTION  TO  THE  PSALTER. 

xli.  2  ;  Song  of  Sol.  xvi.  20,  because  the  word  occurs  almost  always  with  reference  to  per- 
sons, and  in  2  Chron.  xxx.  22,  praises  the  Levite  musicians.  According  to  Hitzig,  the  word 
cannot  possibly  be  a  participle,  and  scarcely  an  object  to  which  the  meaning  "  insight "  could 
be  given ;  but  signifies,  according  to  an  Arabic  derivation,  "  form,"  something  "  formed,"  in 
general,  "  a  poem." 

4.  Mikhtam  occurs  in  the  superscriptions  of  six  Psalms  (xvi.,  lvi. — lx.),  sometimes  pre- 
ceding and  sometimes  following  the  words,  "  of  David."  Jerome  and  the  oldest  Eabbins,  to 
the  time  of  Isaki  resolve  it  into  two  expressions,  according  to  Aquil.  rov  ra-n-ecvd^povog  km  a-vlov 
tov  Aavid.  According  to  Symmach.  i.  and  ii.  toot,  nal  a/uu/iov.  The  Hollander  Vorstman  alone, 
of  recent  commentators,  (in  his  Comm.  in  Ps.  xvi.,  1829),  adopts  a  similar  interpretation, 
"  the  unfortunate,  delivered."  Since  Isaki,  most  of  the  Eabbins,  and  the  older  Christian  ex- 
positors, suppose  the  word  to  be  allied  to  ketem=go\d.  and  to  signify  either  a  golden  poem, 
i.  e.,  a  treasure=a  priceless  poem,  (Luther  and  Geier),  like  the  sayings  of  Pythagoras,  AH, 
et  al.,  or  "  written  in  golden  letters,"  like  the  moallaMt  of  the  Arabs.  Others  derive  the 
idea  of  a  treasure  from  the  Arabic  "tohide"=to  preserve  carefully  (Grot.  Simon  et  al.). 
Hitzig,  following  the  Arabic,  points  to  the  meaning  "to  keep  for  one's  self,"—''  not  to  make 
known,"  an  avtudoTov,  or  a  hitherto  unknown  poem,  which  the  compiler  had  for  the  first  time 
added  to  the  canon  of  Davidic  Psalms  then  existing.  Ewald  in  the  Jahrb.  viii.  6,  7,  ex- 
plains it  as  "  a  song  accompanied  with  the  dull  music,  with  roaring,  dull-sounding  music  of 
the  cymbals."  Most  of  the  recent  commentators  since  Eosenmuller  and  Gesenius  follow  the 
translation  of  the  Septuag.:  ctTfooypatpia  or  ek  GTT}kaypa$iav;  Vulg.:  Tltuli  inscriptio ;  Chald.: 
Seulptura  recta,  and  regard  mihhtam=mihhtab  in  the  superscription  of  the  song  of  Jeremiah 
xxxviii.  9.  It  means  then  either  "Inscription,"  (F.  H.  Michael),  now  "Tomb  inscription," 
again,  "memorial  of  victory,"  or,  writing=song,  (De  Wette),  or  "Song  of  Inscription,"  or 
better  still,  catch- word  poem,  (Delitzsch),  because  in  these  Psalms  two  features  are  promi- 
nent, which  are  found  united  in  the  Psalms  of  Hezekiah.  This  is  partly  the  prominence 
given  to  memorial  words  Pss.  xvi.  2,  lviii.  12,  lx.  8  (of.  Is.  xxxviii.  10, 11),  and  partly  the  repeti- 
tion of  such  words,  in  a  sort  of  refrain,  Pss.  lvi.,  lvii.  and  lxx.  It  must  be  considered,  how- 
ever, that  the  change  of  m  into  b  never  occurs  elsewhere  in  the  roots  of  these  words.  Heng- 
stenberg  assumes  an  intentional  change  of  these  letters  by  David,  in  order  to  give,  through 
the  superscription,  a  deeper  sense  to  the  song, — to  announce  a  secret.  In  Ps.  lx.,  the  super- 
scription has  the  additional  expression  lelammed  (Septuag.  hg  didaxqv)  to  teach.  It  is  gene- 
rally referred  to  the  instruction  imparted  by  the  Levitical  precentor,  by  De  Wette  and 
Delitzsch,  on  the  contrary,  it  is  referred  especially  to  2  Sam.  i.  18,  according  to  which  it  was 
to  be  sung,  during  instruction  in  the  use  of  the  bow. 

5.  Schiggajon  (Septuag.  tpa/ifi6g))  only  as  superscription  of  Ps.  vii.  and  in  the  plural, 
Habak.  iii.  1.  Since  it  is  preceded  in  the  latter  passage  by  the  preposition  *V  the  older 
Eabbis,  and  even  Kimchi  applied  it  to  an  instrument,  some  sort  of  string  instrument,  and 
others  to  the  kind  of  tone,  or  the  style  of  playing  upon  it.  But  the  expression  "  which  he 
sang"  refers  to  a  song.  De  Wette,  following  the  Arabic,  adopts  the  meaning,  "  a  song  of 
lamentation,"  Paulus,  "  a  responsive  song,"  Gesenius,  a  "  song  of  Praise."  Hengstenberg 
finds  an  indication  of  its  contents,  referring  to  the  confession  of  Saul  to  David,  1  Sam.  xxvi. 
21,  and  as  likewise  Aquil.,  Symmach.,  Chald.,  and  following  them,  Jerome  and  many  Eabbis, 
state  that  "  Error,  confusions,  forgiveness,"  is  its  meaning  and  they  associate  it  with  historical 
allusions.  The  majority  translate  it,  "  dithyrambus  "  (the  wandering  poem,  ode  erratiea  of 
ancient  poetry),  and  explain  the  plural  in  Hab.  from  the  manifold  and  confessedly  mingled 
rhymes.  Hupfeld  offers  the  conjecture  that  the  word  is  a  cognate  form, — a  play  upon  the 
similarly  formed  higgajon  ix.  17="  Poem,"  "  song."  Hitzig  points  to  the  Arabic  "  exact 
Thythmical  discourse  in  contrast  with  prose." 

I  9.      THE  ARTISTIC  STRUCTURE  OF  THE  PSALMS. 

The  poetical  form  of  the  Psalms  stands  in  opposition  neither  with  their  religious  nor  their 
theopneustic  character,  when  rightly  understood.  The  influence  of  the  Spirit  of  God  upon 
the  soul  of  the  Israelitish  poet,  brings  his  poetical  endowments  rather,  into  their  proper  current, 


§  9.     THE  ARTISTIC  STRUCTURE  OF  THE  PSALMS.  25 

and  controls  the  pulsations  of  feeling  in  his  aroused  soul.  These  pulsations,  however,  find 
a  natural  expression  in  the  vibrations  of  his  discourse,  the  regularity  of  which  is  sufficiently 
expressed  in  the  parallelism  of  members,  as  the  swelling  of  his  thought  is  in  general  expressed 
in  the  characteristic  choice  of  language,  cf.  Lowth,  De  Sacra  Poesie  Hebrazorum  prailect. 
cum  notis,  J.  D.  Michaelis,  Ed.  Rosenmullcr  1815,  whose  observations  in  laying  the  founda- 
tion of  the  correct  view  have  been  more  fully  developed  by  Herder,  Gesenius,  De  Wette, 
Raster,  Ewald  and  Hupfeld.  For  a  collection  of  older  opinions  cf.  Oarpzov  (Introd.,  p.  3  f.)  and 
Saalschiitz,  Von  der  Form  der  hebr.  Poesie  nebst  einer  Abhandlung  iibcr  die  Musik  der.  Hebr.,  1825. 
The  matter  is  excellently  presented  by  De  Wette,  Comm.  g  7,  with  the  remarks  of  G,  Baur, 
g  78,  f.  Independent  investigations,  worthy  of  mention,  are  Bellerman,  Versuch  einer  hebr. 
Metrik.,  1813.  Saalschutz,  Form  und  Geist  der  hebr.  Poesie,  1853.  E.  Meyer,  die  Form  der 
hebr.  Poesie,  1853.* 

It  is  self-evident,  that  the  sounds  of  the  words,  as  they  are  brighter  or  gloomier,  and 
the  shading  of  the  tone  in  general,  stand  connected  with  the  feeling  expressed  in  them. 
The  same  is  true  of  the  rhythm,  the  movement  of  the  thought,  or  the  pulsations  of  feeling, 
expressed  in  the  more  tardy  or  more  rapid  sequence  of  syllables  and  words.  And  the  He- 
brew language  is  particularly  adapted,  by  its  pregnant  brevity  and  dignified  simplicity,  to 
indicate  the  writer's  feelings,  by  sound  and  emphasis.  This  allows  the  conjecture,  that  the 
employment  of  similarly  sounding  expressions,  such  a3  are  frecpuently  found  in  the  prophets, 
associated  with  the  language  of  ordinary  discourse,  in  satirical  addresses,  and  in  pithy  con- 
nections of  thought  (Knobel,  Prophetismus  der  Heb.  i.  406  f.),  was  not  confined  to  this 
species  of  writings.  This  is  true  also  of  those  similarities  of  sound  which  frequently  occur 
in  the  prophetic  writings,  on  the  last  syllable  of  the  verse.  Sommer  {Bibl.  Abhandl.  i.  85  f.) 
has  actually  proven,  an  intentional  rhyme  (in  a  wider  sense)  in  many  passages  of  the  Old 
Testament,  while  Van  Till  {Dicht-Sing-und  Spielkunst  der  Hebr.  ii.  6,  g4),  Carpzov  [In- 
trod. 18),  Saalschutz  (  Von  der  Formu.  8.  w.,  \  61)  and  Ewald  (Poet.Bucher  i.  104,  und .269  der 
Ncuen  Ausarb.)  ascribe  such  appearances  merely  to  accident.  But  Sommer  has  restricted 
this  intentional  rhyme,  which  moreover  seldom  occurs,  to  the  songs  of  the  common  people,  to 
the  prophetic  expressions  of  earlier  times,  and  to  epigrammatic  rules  of  life,  which  had  orally 
come  down  to  the  time  of  the  authors  and  compilers,  preserved  only  in  single  passages,  per- 
haps, not  in  their  original  form.  This  limitation  was  directed  against  the  opinion  of  older 
writers,  who  following  the  example  of  Clericus  regarded  rhyme  as  the  essential  form  of  all 
poetry,  and  sought  to  discover  it  in  the  Old  Testament,  as  Schindler  [De  accentu  Hebr.  p.  81  f.) 
and  Leutwein,  Versuch  einer  richtigen  Theorie  der  bibl.  Verskunst,  1775,  golf.  The  simi- 
larity of  sound  which  frequently  occurs  in  the  Psalms,  is  not  regarded  by  Sommer  as  inten- 
tional rhyme,  from  the  fact  that  the  similarity  of  suffixes  and  of  nominal  and  verbal  endings, 
might  very  easily  produce,  undesignedly,  something  similar  to  rhyme,  in  the  parallel  sentence 
of  Hebrew  poetry.  Jul.  Ley  {Die  metrische  Form  der  hebr.  Poesie  systematise^  dargestellt 
1866)  has  attempted  to  prove,  unsuccessfully,  that  alliteration,  was  the  formal  means  of  bind- 
ing together  the  individual  series. 

A  metrical  significance  in  the  syllables  can  be  as  little  inferred  from  this,  as  from  the  fact^ 
that  the  Psalms  were  sung  with  a  musical  accompaniment  (Van  Till,  p.  24).  For  the  song 
was  recitative  singing,  vid.  §  10.  This  musical  delivery,  therefore,  does  not  point  to  a  rhythm, 
dependent  upon  quantity  and  number  of  syllables,  but  only  to  a  general  rhythmical  movement 
in  which  the  rising  or  falling,  the  more  rapid  or  more  tardy  movement  of  the  voice,  was  de- 
pendent partly  upon  the  quality  and  partly  upon  the  position  of  the  words.  The  lack  of 
metre,  properly  so  called,  is  not  however  to  be  ascribed  as  De  Wette  says,  to  their  rudeness, 
as  songs  of  the  common  people.  It  is  a  peculiarity  of  the  Hebrew  songs,  just  as  in  genuine 
German  verse  (Meier,  Form  u.  s.  w.  S.  24  ff.)  a  free  rising  of  the  voice  concludes  with  one  or 
more  falling  passages.  It  is  the  breathing  of  the  pulsating  breast,  which  finds  its  simplest 
rhythmical  expression  in  a  single  line,  whose  sense  is  complete  in  itself;  and  frequently  consti- 
tutes the  beginning  of  the  Psalm,  but  becomes  dismembered  in  connection  with  the  parallel- 

*  [Isaac  T:ivlor.  The  Spirit  nf  Hebrew  Poetry.  Amor,  ed.,  1862.  W.  A.  Wright,  Art.  Hebrew  Poetry  in  Smith's  Did.  of 
the  Bible.    W.  Binnic,  The  Psalms,  their  history,  teachings  and  tise. — C.  A.  B.] 


26  INTRODUCTION  TO  THE  PSALTER. 

ism  of  thought  and  passes  over  to  a  parallelism  of  sentences,  and  thereby  becomes  enlarged  into 
the  verse  of  two  lines. 

But  although  this  rhythmical  progression,  presupposes  a  correspondence  of  members,  it 
does  not  follow  that  this  division  of  the  members  of  the  verse  into  two  which  rests  upon  the 
parallelismus  sententiarum,  is  the  original  and  essential  rhythm  of  the  poetry,  in  general 
(Herder,  et  al.)  which,  is  at  the  basis  of  the  structure  of  the  Psalms  (Hupfeld,  Zeitschrift  der 
d.  morg.  Gesellschaft,  1852,  S.  53  f.).  For  the  rising  and  falling  in  the  line  of  thought  consti- 
tutes the  necessary  movement  for  the  members  of  the  sentence,  just  as  syllabic  feet  mark  the 
progression  for  words.  Syllabic  metre  must  not  be  smuggled  in  on  the  other  side  from  this 
remark.  For  all  attempts  which  have  been  made,  and  repeated  from  the  time  of  Philo  and 
Josephus,  to  discover  a  metre,  analogous  to  that  of  the  Greeks  and  Eomans,  either  in  the 
number  of  syllables  (Buxtorf )  or  their  quantity  (Franc.  Gormarus,  Davidis  lyra,  1637),  have 
been  as  fruitless  as  the  attempt  of  Jones,  (Poeseos  Asiaticce  comment,  p.  72  f.),  to  apply  the 
rules  of  Arabic  metre  to  the  poetry  of  the  Hebrews.  In  the  most  intelligent  attempts  of  this 
sort,  we  find  only  a  certain  numbering  and  "difference  of  syllables,  brought  out  by  emphasis, 
and  according  to  Bellermann,  a  prevailing  iambic  emphasis,  placing  the  accent  upon  the  last 
syllable ;  while  according  to  Saalschiitz,  there  is  a  prevailing  trochaic,  with  an  occasional 
spondaico-dactylio -rhythm,  in  which  the  penultimate  is  emphasized.  In  either  case,  the  divi- 
sions of  the  words  are  brought  by  accentuation  into  rhythmical  movement,  without  possessing  a 
strictly  metrical  character.  This  is  true  also  of  the  divisions  of  the  sentences,  where  the  ac- 
cent is  determined  by  the  sense  of  the  words,  the  position  of  which  in  the  sentence  is  of  im- 
portance to  the  rhythm.  The  frequent  assertion  of  the  Rabbis  that  in  Hebrew  poetry,  there 
is  only  a  rhythm  of  sentences,  and  not  of  syllables,  is  by  this  fact  more  definitely  established ; 
and  also  their  other  statement,  that  the  rhythmical  quantity  is  originally  and  essentially  de- 
termined by  the  contents,  i.  e.,  partly  by  the  repetition  of  the  same  thought,  in  similar  or  allied 
expression,  and,  in  part  by  the  prominence  which  is  imparted  to  them  by  antithetic  and 
synthetic  terms  of  expression.  We  do  not  infer  from  this  with  Hupfeld,  that  the  rhythm  was 
purely  an  internal  one,  i.  e.  a  parallelism,  of  thought  or  of  logical  sentences.  In  the  structure 
of  Hebrew  Psalms,  there  is  not  only  a  measure  of  thought,  but  also  a  relation  of  form,  and  a 
parallelism,  which  arises  from  an  evenness  of  language,  which  De  Wette  (Comm.  p.  52)  calls 
rhythmical,  and  Weinrich  (De  poeseos  hebr.  et  arab.  origine,  indole  nutuoque  consensu  atque 
discrimine,  1843),  syntactical,  to  which  G.  Baur  also  has  called  attention.  Sommer  in  his 
proof  of  the  development  (Bibl.  Abh.  i.  93  f.)  of  a  formal  principle  in  different  kinds  of  verses 
and  strophes,  proceeds  from  the  alphabetical  songs. 

Sommer  is  right  in  seeing  in  the  alphabetical  songs,  not  mere  play  words,  nor  the  signs 
of  a  degenerate  taste,  (De  Wette),  nor  evidence  of  a  late  date  (Ewald) ;  but,  in  part,  helps 
for  the  memory,  and  in  part,  symbolic  reference  to  their  completeness,  and  wholeness,  since 
only  instructive  poems  and  Psalms  of  lamentation  present  this  alphabetic  arrangement. 
Their  more  definite  consideration  belongs  to  the  exposition  of  the  particular  Psalms.  Here 
the  general  remark  suffices,  that  an  alphabet  is  formed  by  the  initial  letters  of  the  lines  Pss. 
cxi.  cxii.  by  double  lined  strophes  in  Pss.  xxv.  xxxiv.  cxlv.,  by  four  lined  strophes  in  Pss. 
ix.  x.  xxxvii.,  by  the  longer  strophes  of  Ps.  cxix.,  in  which  every  two  lined  verse  begins  with 
the  same  letter,  which  is  eight  times  repeated.* 

How  particular  verses  are  to  be  divided,  and  joined  together  in  strophes,  is  in  individual 
cases,  questionable.  For  the  particular  members  are  not  always  easily  distinguished,  as,  e. 
g.,  in  the  graded  rhythm  of  Pss.  cxxi.  and  cxxiii.  and  partly  in  Ps.  cxxxvi.,  where  a  prominent 
expression  is  repeated  in  the  following  verse  while  the  thought  is  still  further  developed. 
The  logical  parallelism  of  the  strophes  of  which  Ps.  1.  may  be  taken  as  an  example,  is  not  al- 
ways clearly  discernible,  nor  always  carried  through  consistently,  so  as  to  render  the  stro- 
phaic  parallelism  a  safe  guide,  as  Koster  assumes.  Yet  the  fact  is  incontestable,  that  the 
Psalms  are  not  poetic  prose,  but  they  possess,  a  poetical  structure,  of  rhythmical  members, 
though  not  always  thoroughly  carried  out.     In  the  different  editions  of  Luther's  translation 

*  [Unsuccessful  attempts  have  been  made  to  preserve  the  acrostic  form  in  German  by  Delitzsch,  in  English  by  Dalman 
Hapstone  (Z7ie  Ancient  Psalms,  in  Appropriate  Metres:  a  strictly  literal  translation  from  the  Hebrew,  Edin.,  1867). — C.A.B.] 


§9.    THE  ARTISTIC  STRUCTURE  OF  THE  PSALMS.  27 

accordingly,  this  feature  is  no  longer  to  "be  perceived  (with  the  exception  of  Hommel's  edition 
arranged  in  1859,  for  song  and  recommended  for  evangelical  family  devotions,  in  which  the 
parallelism,  at  least,  is  made  apparent) ;  nor  has  it  been  restored  in  the  numerous  earlier  and 
later  versified  paraphrases.  In  the  Latin  Psalters,  arranged  for  public  worship,  the  individual 
verses  have  been,  as  a  general  rule,  written  consecutively. 

In  order  to  restore  as  far  as  possible  their  poetic  structure,  which  is  important  to  the  un- 
derstanding of  the  Psalms,  and  their  impression  upon  us,  and  which  is  essential  to  their  musi- 
cal rendering, — we  must  not  be  confined  to  the  masoretic  division  of  the  verses  as  an  immovable 
foundation  as  Peters  demands  (Psalmen  in  der  Urgestalt,  in  the  Zeitschr.  der  d.  morg.  Geselhch. 
xi.  533).  The  so-called  masoretic  division  of  the  verses,  is  certainly  older  than  the  pointings 
of  the  Masora  (Hupfeld),  but  not  always  correct,  as  Ewald  has  proved  (in  Jahrb.  iii.  128; 
viii.  68)  from  the  structure  of  the  turns  of  expression  in  the  Psalms.  Neither  do  the  Hebrew 
manuscripts  furnish  anything  decisive.  They  generally  hrcak  the  verses  arbitrarily,  without 
determined  rules,  or  reference  to  the  sense,  usually  into  two  parts  so  that  the  line  in  space 
(orlxor)  is  entirely  indifferent  to  the  line  in  sense  (k&Xqv)  •  and  by  thus  mutilating  the  text, 
the  meaning  is  often  much  obscured,  cp.  Ear  ii.  f.  quoted  by  Delitzsch  in  his  Coram,  ii.  452  f., 
who  introduces  passages  from  the  Talmud  and  the  Rabbis  which  require  that  the  three  so 
called  poetic  books  should  be  written  in  a  song  style,  with  short  lines,  and  even  in  herni- 
stichs.  He  remarks  that  such  a  division  of  the  Psalter  is  no  longer  to  be  found  in  the 
Masora,  and  shows  by  examples,  the  irregular  procedure  of  the  manuscripts.  He  for  this 
reason,  in  his  masoretic,  critical,  edition  of  the  Psalms  abandoned  the  division  by  verses, 
and  reproduced  the  usual  masoretic  form,  only  in  Ps.  xviii.  The  number  of  verses  in  the 
Psalter  is  also  variously  stated.  They  are  generally  put  at  1G12.  But  from  a  statement  of 
Bar  which  Delitzsch  quotes  in  his  Comm.  ii.  474,  in  the  19,  sedarim,  i.  e.,  classes  and  series, 
into  which  the  Psalms  were  divided,  the  number  of  pesuhim  or  verses  is  given  at  2527,  the 
middle  verse  being  Ps.  lxxviii.  36.  The  restoration  of  the  members  of  the  so  called  verses,  is 
most  easily  accomplished  on  the  basis  of  their  parallelism.  To  discover  their  "strophaic 
structure,  the  only  recourse  left,  is  to  proceed  from  the  unify  of  the  thought,  in  a  greater  num- 
ber of  lines  of  sense,  taking  care  not  to  be  led  astray,  by  our  failure  always  to  find  a  regular 
and  homogeneous  structure.  It  is  quite  reasonable  to  suppose,  that  changes  from  short  lined 
to  long  lined  verses,  may  occasionally  appear,  as  characteristic  of  the  Hebrew  lyrics,  such  as 
we  may  recognize  in  the  different  groupings  of  strophes  in  the  same  Psalm.*  The  method 
of  procedure,  here  proposed,  harmonizes  with  the  little  which  we  know  of  the  manner  of 
rendering  the  Psalms. 

*  [Since  the  time  of  Lowth  the  parallelism  of  Hebrew  poetry  has  been  generally  regarded  as  of  three  kinds :  the 
synonymous,  the  antithetical  and  the  synthetical  or  constructive.  But  since  the  first  two  kinds  are  rare  in  their 
occurrence  and  many  of  them  do  not  differ  to  any  appreciable  degree  in  some  of  their  phases  from  those  of  the 
third  class,  and  since  it  is  very  generally  admitted  that  almost  all  Hebrew  poetry  belongs  to  the  third  class  and 
some  of  the  poetry  cannot  without  difficulty  be  brought  under  either  of  the  three  classes,  I  do  not  see  what  advantage 
there  is  in  the  classification.  The  true  idea  of  Hebrew  poetry  is  that  the  rythmical  flow  of  thought  finds  its  natu- 
ral expression,  and  is  not  checked  by  the  external  form,  except  in  the  acrostic.  The  thought  ebbs  and  flows,  and  the 
expression  ebbs  and  flows  with  it,  both  as  regards  the  lines  and  the  strophes.  The  lines  are  often  of  even  length,  bat  not 
unfrequently  very  uneven,  and  the  strophes  are  but  seldom  uniform  in  their  number  of  lines.  There  is  no  guidance  for  divi- 
sion iuto  lines  and  strophes,  except  in  the  greater  or  lesser  ebb  and  flow  of  the  thought.  As  Dr.  Binnie  says  (77ic  Psalms, 
their  history,  teachings,  and  use,  p.  137,  1870).  "The  pause  in  the  progress  of  thought  determines  the  point  at  which  the 
verse  or  line  must  end.  The  poetical  structure  fits  so  closely  to  the  thought,  that  a  Hebrew  poem  can  bo  reproduced  in  any 
other  language,  verse  for  verse  and  line  for  line."  Dr  Wright  (Art.  Hebrew  Poetry,  Smith's  Diet,  of  the  BihU)  cites  from 
Bishop  Jebb  (Sacr.  Lit.  p.  20)  with  approval  the  following:  "  Hebrew  poetry  is  universal  poetry;  the  poetry  of  all  lan- 
guages and  of  all  peoples  :  collocation  of  words  ...  is  primarily  directed  so  as  to  secure  the  best  possible  announcement 
and  discrimination  of  the  sense;  let  then,  a  translator  only  bo  literal,  and  so  far  as  the  genius  of  the  language  will  permit, 
let  him  preserve  the  original  order  of  the  words,  and  he  will  infallibly  put  the  reader  in  possession  of  all  or  nearly  all  that 
the  Hebrew  text  can  give  to  the  best  Hebrew  scholar  of  the  present  day."  Says  Dr.  Binnie,  p.  152,  "  The  Hebrew  poems 
stand  alone  in  all  literature  in  this  respect  that,  with  the  partial  exception  of  the  acrostics  they  can  be  transferred,  in  their 
farm,  as  well  as  their  substance,  in  a  literal  translation,  into  any  other  language  One  may  well  trace  in  this  the  overruling  . 
hand  and  wisdom  of  Him  who  designed  the  Scriptures  to  be  the  fountain  of  spiritual  light,  and  the  rule  of  faith  and  man- 
ners to  all  nations.  Suppose  the  poetry  of  the  Bible  had  been  metrical,  what  would  have  been  the  effect?  Why,  one  half  of 
the  Old  Te-tament  would  have  been  to  the  Gentiles  a  fountain  sealed.  The  Paradise  lost  turned  into  prose  is  the  Paradise 
lost  no  more.  There  are  literal  translations  of  Homer  and  of  Horace  into  fair  English  prose;  but,  except  for  certain  school- 
boy purposes,  they  are  utterly  useless.    They  convey  no  idea  of  the  Greek  and  Latin  originals.    Had  the  Prophecies  of 


28  INTRODUCTION  TO  THE  PSALTER. 

§10.    THE  MANNER   IN  WHICH  THE   PSALMS  WERE   RENDERED. 

The  Psalms  were  not  simply  poems,  originally  thought  out,  and  intended  to  be  read,  ac- 
cording to  Hupfeld's  appropriate  remarks,  Comm.  iv.  439.    They  were  rather  sung,  or  intended 
to  be  sung,  and  that  with  musical  accompaniment.     This  is  manifest  not  merely  from  "  the 
analogy  of  all  the  most  ancient  poetry,"  but  from  their  liturgical  purpose  and  use  (vid.  $  5). 
The  delivery  of  the  Psalms  however  was  not  so  much  a  singing  as  "  an  oriental  style  of  de- 
clamation, with  a  lively  modulation  of  the  voice  (Saalschutz,  Archdologie  I.  287)  and  depended 
on  the  accents.  Simon  Durau  even  alludes  (Delitzsch's  Comm.  II.  479)  to  three  styles  of  delivery 
for  the  Bible,  one  for  the  Pentateuch,  one  for  the  Prophets,  and  one  for  the  metrical  booka 
(Psalms,  Proverbs  and  Job).     He  remarks,  however,  that  the  melodies  alluded  to  have  not 
been  preserved.     In  ancient  ritual  books,  two  styles  of  singing,  are  indicated  by  the  accents 
(Zunz, Die  synagogale  Poesie  des  Mittelalters  i.  1855,  §115),  but  we  have  no  definite  know- 
ledge in  regard  to  them,  and  the  entire  theory  of  accentuation,  is  obscure  and  open  to  contro- 
versy.    We  are  only  sure,  that  the  accent  did  not  simply  indicate  the  emphasis  and  division 
of  sentences  ;  but  referred  also  to  the  tones  in  which  they  were  to  be  delivered,  and  further- 
more that  the  metrical  accents  were  from  the  most  ancient  time,  different  in  figure  and  posi- 
tion from  those  of  the  other  twenty-one  sacred  books.     A   representation  of  the  later  system 
is  given  by  Heydenheim,  in  the  Hebrew  book,  Mischpete  ha-Tedmim,  1808,  full  of  impor- 
tant information  drawn  from  Jewish  grammarians.     S.  Bar,  rendered  a  similar  service  with 
reference  to  metrical  accentuation  in  the  Hebrew  work,  Thorath  Emeth,  1852.  He  has  furnished 
also  an  independent  treatise,  important  on  all  questions  of  accentuation,  in  an  appendix  to 
Delitzsch's  Comm.  ii.  477  f.     But  while  we  may  infer  from  the  names  of  the  several  accents, 
which  refer  for  the  most  part  to  their  intonation,  yet  sometimes  to  both  this,  and  the  figure, 
their  musical  significance,  yet  the  ancient  metrical  modulation  is  still  unknown,  and  the  in- 
vestigation of  original  sources,  gives  us  but  a  fragmentary  knowledge  of  the  intonation  of  a 
few  metrical  accents.     To  this  connection  belongs,  the  distinction  referred  to  the  Eabbis  Acha 
and  Mocha,  between  the  Babylonian  and  Tiberian  systems  of  accentuation,  which  although 
referring  to  but  a  few  points,  have  yet  been  connected  with  other  differences  Detween  Oriental 
and  Occidental  Jews.     Upon  these  matters  the  influence  of  the  Sect  of  the  Karceans  becomes 
more  and  more  apparent.   Cf.  besides  the  references  to  later  discoveries  in  Delitzsch's  Comm.  ii. 
§519f.,  especially  J.  Furst's  Geschichte  des  Kardrthums  bis  900  der  gewohnlichtn  Zeitrech- 
nung,  1862.     Jost  {Geschichte  des  Judenthums  und  seiner  Sekten,  1858,  ii.  3o6)  had  previously 
pointed  out  the  peculiar  methods  of  employing  these  accents,  in  singing  the  Psalms,  Proverbs, 
Ecclesiastes,  and  Song  of  Sol.     It  is  still  uncertain,  however,  whether  the  Occidental  chanting 
of  the  German  and  Polish  Jews,  or  the  Oriental  style  of  the  Jews  of  Italy  and  Spain,  have 
preserved  most  accurately  their  original  character.      The  assumption  of  Haupt  (iSechs  A/ttes- 
tam.  Psalmen  mit  ihren  aus  den  Accenten  enzifferien  Singweisen,  1854)  that  the  accents  are  nu- 
merical signs  to  be  combined  with  the  Hebrew  letters,  furnishing  in  the  series  of  tones  thus 
given,  the  original  melody,  is  highly  improbable.     It  is,  moreover  questionable,  if  the  present 
accentuation  represents  any  more  than  the  style  of  delivery  at  the  period  of  the  Herodian 
temple;  not  to  speak  of  the  earlier  method.     It  may  be  conjectured,  that  the  style  of  singing 
was  formerly  more  diversified,  than  that  which  is  indicated  by  the  present  accentuation.  The 
Jewish  traveller  Petachia,  of  Regensburg,  in  the  12th  century  states  (Literaturblatt  des  Ori- 
ents iv.  541)  that  in  Bagdad  (where  Benjamin  of  Tudela  in  the  same  century,  also  found  a 
peculiar  style  of  singing  Psalms  with  musical  accompaniment)  there  were  several  traditional 
melodies,  yes  several  for  particular  Psalms.     The  Eabbis,  also,  frequently  refer  the  numeri- 
cal references  contained  in  several  superscriptions,  e.  g.,  Pss.  vi.  xii.  xcii.  to  the  number  of  its 
melody.   The  conjecture  of  Gerberti  (De  cantu  et  musica  sacra,  2  vols.,  1174),  et  al.,  is  especially 
worthy  of  attention,  comp.  Saalschutz  (Geschichte  und  Wilrdigung  der  MusiJc,  1829,  S.  121) 

Isaiah  or  the  Psalms  of  David  been  written  in  the  classical  measure  or  our  modern  rhymes,  they  would  have  fared  as  ill  at  the 
hands  of  the  translators.  They  must  have  remained  untranslated  till  some  man  of  genius  arose  to  execute  a  metrical  ver- 
sion, which  would  have  been  but  a  paraphrase  after  all.  As  the  case  stands,  David  and  Isaiah  may  be  translerred.  without 
material  loss,  into  any  language  by  any  scholarly  pen.  Not  only  their  sense,  but  their  manner  and  the  characteristic  felici- 
ties of  their  style,  are  reproduced,  not  unfairly,  in  our  Authorized  English  Version."— C.  A.  B.] 


|11.    THE  LITURGICAL  RENDERING  OF  THE  PSALMS  WITH  MUSIC.  29 

and  Ferd.  Wolf  ( Ueber  die  Lais,  Sequenzen  und  Leiche,  1841,  S.  285),  that  the  eight  so-called 
Church  tones  of  the  Gregorian  chants,  have  preserved  the  remnants  of  the  ancient  temple 
song.  The  Jewish  tradition,  was  simply  a  further  development,  under  the  influence  of  Gre- 
cian musical  instruction,  cf.  \  13.  Not  only  are  eight  musical  accents  frequently  alluded  to, 
hy  the  Rabbis  (neginoth),  hut  the  eight  Church  tones,  arc  to  be  found  in  the  Armenian  Church 
(Pctermann  in  Zeitschrift  fur  die  d.  morg.  Gesellsch.  V.  3G8  f.),  and  a  kindred  style  of  singing 
also  in  the  Greek  Church.  Ewald  and  Hupfeld,  in  their  praiseworthy  efforts  to  represent 
scientifically,  the  difficult  and  obscure  doctrine  of  accentuation,  and  to  deduce  it  from  one 
leading  principle,  are  agreed  in  this  ; — that  the  accentuation  was  neither  purely  logical  nor 
purely  musical,  but  of  a  rhythmical  character,  every  masoretic  verse  forming  a  rhythmical 
period,  whose  members  were  marked  by  a  rising  and  falling  inflection.  They  disagree  how- 
ever in  this,  that  Hupfeld  regards  the  rhythmical  period  as  double,  i.e.,  consisting  of  a  rising 
and  falling  inflection,  and  proceeding  from  this  basis  to  a  still  farther  dichotomy,  while  Ewald 
regards  them  as  progressing  in  three  movements,  each  growing  more  difficult  than  the  pre- 
ceding, until  the  course  is  ended.  Ewald  suggests  a  special  scheme  of  poetical  accentuation 
in  which  the  falling  inflection  occurs  in  the  middle  of  the  verse. 

§  11.      THE  LITURGICAL  RENDERING  OP  TIIE  PSALMS  "WITH  MUSIC. 

The  frequent  use  in  the  Psalms  of  words  signifying  to  play  (often  with  the  name  of  the 
instrument)  points,  apart  from  the  testimony  of  the  superscriptions,  [cf.  g  12),  to  the  fact 
that  the  rendering  of  the  Fsalms  was  with  musical  accompaniment.  The  frequent  occur- 
rence of  strophaic  members,  with  refrains,  points  in  like  manner  to  their  rendering  by  choruses 
or  even  with  the  dance  (Hupf.  iv.  440).  The  oldest  reference  of  this  kind  is  found  in 
Exodus  xv.  20,  Judges  xi.  34.  The  division  of  entire  Psalms,  however,  into  responsive 
choruses  by  Nachtigall  (Gcsdnge  Davids  und  seiner  Zeitgenossen,  1797),  and  others,  is  un- 
historical.  The  chorus  repeated  only  the  refrain,  vid.  Pss.  xlii.,  xliii.  It  appears,  neverthe- 
less, from  the  description  of  the  Book  of  Chronicles,  associated  with  isolated  statements  in 
the  Psalms  themselves  that  the  liturgical  singing  was  antiphonal,  even  during  the  period  of 
the  first  temple,  cultivated  by  persons  specially  appointed  to  that  office,  and  led,  if  not  exclu- 
sively conducted  by  the  Levitical  singers,  accompanied  by  the  music  of  the  priests.  These 
arrangements  were  based  essentially  upon  usages  introduced  by  David,  1  Ch.  xxv.  2;  which 
were  preceded  only  by  the  regulations  in  Num.  x.,  for  the  use  of  two  silver  trumpets  to  be 
sounded  by  the  priests.  The  leading  instrument  which  marked  the  time  was  the  cymbal,  zalzal 
in  the  Talmud  zelazal,  referred  to  in  2  Sam.  vi.  5,  as  one  of  the  sacred  instruments. 
These  can  scarcely  have  been  the  clapping  castanets  (Pfeifer,  Ueber  die  Music,  p.  54),  but  the 
ringing  cymbals  (Septuag.  n'vuftalov)  of  which  there  were  two  kinds,  Ps.  el.  5,  the  clear-sound- 
ing and  the  dull-sounding  (Ewald,  Jahrb.  viii.,  67  f.).  Harp-playing  was  often  employed 
minnim,  Ps.  cL  4;  perhaps  also  xlv.  9.  The  highest  part  was  led  by  the  ncbel  [v&/3Xa,  vav/Ka, 
il>al-f/piov)  indicating,  it  may  be,  the  lyre,  xcii.  4,  which  Josephus  tells  as,  in  his  Jewish  Anti- 
quities, had  twelve  strings,  and  was  played  with  an  ivory  plectrum,  in  distinction  from  nebelf 
asor,  or  simply  asor,  the  harp  of  ten  strings,  which  was  played  with  the  hand,  1  Sam.  xvi.  23, 
xviii.  10,  xix.  9.  The  lower  part  was  played  upon  the  cither,  kinnor  (Kivi'pa,Kid<i(m),  an  octave 
lower  (1  Chron.  xv.  21).  The  straight  metallic  trumpets  were  especially  prominent  as  wind 
instruments,  chazozrah  [o&kircy£)f  whose  number,  according  to  1  Chron.  v.  12,  amounted  to  120; 
then  came  the  crooked  rams''  horns,  shbfar  {o&Xmyl;  nepauvri),  Pss.  lxxxi.  4,  xcviii.  6,  cl.  3 ;  pro- 
bably identical  with  queren=kom,  Jos.  vi.  5 ;  finally  the  shepherd's  flute  or  reed-pipe,  'ugab,  cl.  4, 
which  was  also  called  chalil,  probably  a  hollow  reed,  vid.  Hupfeld  on  Ps.  v.  1 ;  Delitzsch  on 
Gen.  iv.  21.  Their  use  during  the  period  of  the  first  temple  is  established  by  Is.  xxx.  29  ; 
comp.  1  Sam.  vi.  5;  1  Kings  i.  40.  The  chief  instrument  which  accompanied  festal  dancing 
was  the  tof  (tv/ikovov)  Arabic  dug",  whence  the  Spanish  adufe  through  the  Moorish,  the  hand- 
drum  or  tamborine,  cl.  4,  cf.  Ex.  xv.  20.  The  menaannim  (Vulg.:  sistra,  Luther:  Schellen), 
alluded  to  in  1  Sam.  vi.  5,  in  the  bringing  back  of  the  ark  of  the  covenant,  were  bended  rods 
of  iron,  hung  with  loose  rings,  which  rattled  on  being  shaken.  Likewise  mentioned  but  once, 
1  Sam.  xviii.  6,  are  the  schalischim,  i.e..  triangles  (Luther  erroneously,  "violins").     It  u 


30  INTRODUCTION  TO  THE  PSALTER. 

doubtful  whether  we  may  infer  from  the  expression  "  in  the  full  choir,"  xxvi.  12  ;  Ixviii.  72 ; 
that  the  song  was  partly  sung  by  the  congregation.  Such  a  reference  is  favored  rather  by  2 
Chron.  vii.  3,  while  Jer.  xxxiii.  11,  Ez.  iii.  10,  certainly  refer  to  certain  responses.  With 
respect  to  the  amen,  viol.  1  Chron.  xvi.  36,  {cf.  Ps.  cvi.,  the  concluding  doxology),  Nehemiah 
viii.  6,  {cf.  Judith  xiii.  25).     But  this  has  already  brought  us  down  to  a  late  period. 

At  the  time  of  the  second  temple  the  congregation  responded  amen  to  the  Levites,  who 
sung  the  Psalm  for  every  day  of  the  week,  with  the  accompaniment  of  music  {cf.  §  5).  Ac- 
cording to  the  tradition  of  the  Talmud,  a  sign  was  given  upon  the  cymbals,  whereupon  at 
least  twelve  Levites,  standing  upon  the  broad  step  (du/chan)  of  the  short  stairway  leading 
from  the  place  of  the  congregation  to  the  outer  court  of  the  priests,  at  the  conclusion  of  the 
morning  prayer,  while  the  officiating  priests  poured  out  the  wine  offering,  and  playing  together 
upon  nine  cithers,  two  harps,  and  one  cymbal,  began  the  Psalm  to  be  sung,  while  the  younger 
Levites  not  joining  in  the  singing,  stood  at  the  feet  of  the  older  Levites,  strengthening  the 
music  with  their  instruments.  By  the  side  of  the  latter  stood  also  the  Levitical  boys,  who 
represented  the  treble.  Two  priests  who  stood  at  the  right  and  left  of  the  cymbal-players, 
and  appear  to  have  accompanied  the  singers  with  trumpets  during  the  period  of  the  first  tem- 
ple, (2  Chron.  v.  18,  vii.  6;  xxix.  26  f.),  indicated  the  pauses  of  the  song  with  nine  blasts  of 
the  trumpet,  at  the  time  of  the  second  temple.  Lightfoot  distributed  the  latter  (in  his  Min- 
isteriam  templi  Hierosol.  c.  vii.  \  ii.),  following  Maimon.,  between  three  divisions  of  the  song. 
Gratz  on  the  contrary,  (Geschichte  dcr  Juden,  iii.  116),  interposes  them  between  nine  divisions 
of  the  song,  and  that  only  from  the  Hasmonsean  period.  The  people  fell  down  in  adoration 
between  these  pauses  of  the  song,  Lev.  ix.  24,  1  Kings  xviii.  39 ;  cf.  Herzfeld  ( Geschichte  iii. 
164  f.),  who  alludes  to  the  gradual  omission  of  the  priestly  trumpets  from  the  Levitical  music, 
and  conjectures  that  the  people  frequently  raised  a  shout  of  joy  (terna)  which  is  indicated  by 
the  word  simcha  (1  Chron.  xv.  16 ;  2  Chron.  xxix.  30,  and  elsewhere  frequently),  and  thus 
only  does  Num.  x.  10  become  intelligible. 

In  the  hallel  and  some  other  Psalms,  the  congregation  joined  in  the  singing  after  the  first 
sentence,  which  it  repeated,  and  after  the  second  sentence,  with  the  hallelujah.  The  render- 
ing of  the  hallel  was  predominantly  recitative. 

The  daily  Levitical  call  of  prayer,  taken  from  Ps.  xliv.  24,  was  not  accompanied  with  music 
at  the  time  of  the  Maccabees,  nor  the  priestly  blessing,  Num.  vi.  24-26,  with  which  Psalm 
lxvii.  begins,  which  was  sung  in  the  temple  at  the  close  of  each  morning  service,  in  such  a 
melodious  manner  that  the  name  of  God  (of  twelve  letters)  was  lost  in  the  sound  of  that  in 
four  letters,  which  was  sung  by  the  other  priests  (vid.  Delitzsch,  i.  487). 

The  first  fruits,  on  the  other  hand,  were  brought  to  the  temple  mount  with  the  music  of 
the  flute,  which  began  when  they  were  carried  up  in  baskets,  Ps.  xxx.  The  hallel  was  accom- 
panied by  a  flute,  with  a  reed  for  a  mouth-piece,  and  indeed  before  the  altar,  on  twelve  days 
in  the  year,  namely,  on  the  14th  of  Nisan,  at  the  killing  of  the  Paschal  lamb ;  on  the  14th  of 
Ijjar,  on  the  killing  of  the  subsequent  Paschal  lamb;  on  the  first  and  seventh  days  of  the 
Passover,  and  on  the  eight  days  of  the  feast  of  Tabernacles.  On  the  first  day  of  this  feast, 
at  the  rejoicing  in  the  drawing  of  the  water,  the  type  of  Pentecost,  the  Levites  performed, 
standing  upon  the  semi-circular  stair-case  of  fifteen  steps,  leading  from  the  court  of  the  men 
to  that  of  the  women,  but  probably  not  previous  to  the  time  of  Herod's  temple,  while  two 
priests  stood  above  in  the  Nicanor  gate  with  trumpets.  Concerning  the  dancing  which  was 
then  conducted  with  the  swinging  of  torches  and  with  responsive  songs,  cf.  Delitzsch, .Zwr 
Geschichte  der  jiidischen  Poesie,  1836,  S.  193  f. 

In  the  temple  of  Herod  there  was  an  organ — a  real  wind  organ  with  a  hundred  different 
tones,  whose  thundering  sound,  according  to  Jerome,  could  be  heard  beyond  the  Mount  of 
Olives,  cf.  Saalschiitz,  Archdologie,  i.  281. 

§  12.      THE   CONTROVERTED   MUSICAL   EXPRESSIONS   IN  THE   PSALMS. 

There  are  a  few  expressions  in  the  body  of  the  Psalms,  which  can  scarcely  be  applied  to 
anything  other  than  their  musical  execution.  This  is  in  many  cases  established,  even  when 
their  definite  significance  is  a  matter  of  question.  Only  a  few  are  free  from  obscurities.  Of 
those  whose  meaning  is  questionable  we  may  mention  : 


§12.    THE  CONTROVERTED  MUSICAL  EXPRESSIONS  IN  THE  PSALMS.  31 


1.  Selah.  The  word  occurs  seventy-one  times  in  the  Psalms ;  and  three  times  besides 
in  Habakkuk.*  It  stands  generally  at  the  end  of  a  strophe,  yet  sometimes  in  the  middle.  It 
docs  not  follow  from  this,  however,  that  it  belongs  to  the  text,  and  should  be  translated 
"ever"  or  "forever,"  (Chald.,  Aquil.,  Syinm.  Jerome).  The  word  stands  by  itself,  however 
uncertain  its  vocalization,  and  however  contestable  its  origin  and  significance  may  be.  In 
the  God.  Sin.  it  stands  always  in  a  separate  line,  and  is  written  in  red  characters.  The  ex- 
pression of  Justin  Martyr  (against  Trypho,  c.  37)  that  the  word  in  question  in  the  lxvi.  Ps. 
stands  ev  fiicnpaliiari  points  to  such  a  position,  as  if  a  division  were  indicated  thereby.  In  the 
Apocryphal  Psalter  of  Solomon,  also  xvii.  31 ;  xviii.  10,  judging  from  the  translation 
Ataxia? /ia,  it  had  the  same  position  as  in  the  Septuagint.  The  word  is,  not,  however,  a  syn- 
tactical designation,  =  section,  as  Pfeifer  following  the  Arabic  supposes,  (Musik  der  alten 
Ilebr.  S.  17) ;  but  it  is  a  musical  term.  It  is  most  probably  to  be  derived  as  Kimchi  suggests, 
from  Salal=lift  up,  not  an  imperative,  however,  "up I"  "  on  high,"  which  Ewald  applies  to 
the  strengthening  of  the  tone=loud:  and  supposes,  at  the  same  time,  the  cessation  of  the 
song  ordinarily  accompanied  with  softer,  gentler  music.  Kimchi,  Forkel  ( Geschichte  der  Musik 
i.  144),  Herder,  and  Gesenius  in  his  Lexicon,  refer  to  a  repetition  of  the  melody  in  a  higher 
key.  Bottcher  (Ideen  zur  hebr.  Woriforsch.)  translates  it,  "cease!  stop!"  regarding  it  as 
indicating  a  pause.  In  view  of  Ps.  ix.  17,  it  is  rather  to  be  understood  as  a  noun,  elevatio, 
and  to  be  referred  to  the  instruments.  The  word  calls  for  a  stronger  application  of  musical 
means  (Delitzsch,  forte)  especially  from  the  choir  of  priests,  with  their  long  trumpets,  (repre- 
sented on  the  triumphal  arch  of  Titus  at  Pome)  standing  opposite  the  singers'  stage,  in  con- 
nection with  the  loud  sounding  of  harps  and  cithers  from  the  choir  of  the  Levitical  orchestra, 
(Sommer,i??&/.  Abh.  i.  1-82).  Bottcher  has  also  since  translated  it  "  playing  with  full  power  " 
(De  inferis,  i.  198).  The  derivation  which  Gesenius  proposes  in  the  Thesaurus  (following 
BosenmUller)  from  a  word  which  signifies  to  keep  silence,  but  which  refers  only  to  the  cessa- 
tion of  the  song,  and  the  commencement  of  the  harp-playing,  has  less  to  recommend  it.  We 
must  entirely  reject  the  assumption  that  this  word  contains  an  abbreviation  of  the  initial 
letters  of  three  words  meaning  sign  to  change  the  tone,  and  likewise  the  view  which  discovers 
here  a  summons  to  the  singers  to  "  return  above,"=towards  the  beginning,  i.  e.,  da  capo. 
Hitzig,  after  the  Arabic,  refers  the  word  to  the  bending  of  the  body  in  prayer.f 

2.  Iliggajon.  This  word  is  associated  with  Selah  in  Ps.  ix.  17,  Avhere  the  Septuag.,  Aquil., 
Symmach.  translate  V<fy  Staty&XfiaToc  as  if  they  had  read  it  hegjon.  In  Ps.  xcii.  4,  on  the  con- 
trary, it  is  connected  with  musical  instruments,  describing  their  tone,  however,  rather  than 
the  instrument;  yet  not  as  roaring  music  (Gesenius,  De  Wette),  but  as  a  summons  to  harp- 
playing  (Delitzsch),  for  the  etymology  only  points  to  the  meaning  "to  hum,"  (Ilupfeld). 
The  same  word  may  also  mean  "to  think,"  e.  g.,  Ps.  xix.  5,  in  connection  with  libbi.  Heng- 
stenberg  for  this  reason  assumes  that  there  is  in  Ps.  ix.  19  a  summons  to  meditation,  during 
the  cessation  of  the  music  ;  and  Hitzig  finds  the  bowing  of  the  head  prescribed,  associated 
with  meditation,  and  hence  somewhat  protracted  as  in  the  silent  use  of  the  Lord's  prayer. 
Keil  interprets  it=piano. 

3.  Lamenazzeach  is  found  in  fifty-five  Psalms  and  in  Hab.  iii.  19  at  the  beginning  of 
the  superscription.  Ps.  lxxxviii.,  where  two  superscriptions  are  joined  together,  constitutes 
only  an  apparent  exception.  The  word  is  composed  of  the  sign  of  the  dative  and  the  partic. 
Piel  of  a  verb,  whose  original  idea  is  "  to  be  strong  ;  "  in  Piel,  "  to  overpower  ;  "  or  according 
to  Ewald  "to  be  pure,  perfect;"  in  Piel  "to  put  anything  in  a  perfect  condition,  to  arrange, 
to  have  the  supervision  over  something  ; "  hence  the  construction  with  l$t  or,  as  with  all 
verbs  of  ruling  and  leading  with  3.  Both  derivations  point  to  a  leader  or  master,  and  more 
especially  according  to  1  Chron.  xv.  21,  to  t\\e.  temple  music,  and  the  word  is  generally  connected 

*  [Of  the  thirty-nine  Psalms  in  which  this  word  occurs,  twenty-eight  have  musical  superscriptions,  and  all  are  ascribed 
to  persons  known  for  musical  gifts,  as  well  as  for  poetical  endowments,  i.e.,  David,  Asaph,  Ethan,  Heman  and  the  Bons  of 
Korah.— J.  B.  H.] 

+  [For  an  odmirable  discussion  of  this  subject,  vid.  the  art.  selah  in  Smith's  Diet,  nf  the  Bibh\  by  W.  A.  Wright.  There 
has  as  yot  been  no  satisfactory  solution  of  this  subject.  It  is  certainly  a  musical  term  uot  belonging  to  the  text  proper, 
•ad  this  is  all  we  know  about  it. — C.  A.  B.J 


32  INTRODUCTION  TO  THE  PSALTER. 

with  such  "  leading  "  Or  "  conducting  "  as  was  entrusted  to  the  Levites.  The  dative  desig- 
nates him  either  as  the  Author  of  the  musical  accompaniment  of  those  songs,  (Olsh.);  or, 
better,  as  the  leader  of  the  choir,  to  whom  the  song  thus  designated  was  given  for  liturgical 
use,  who  was  either  to  execute  it  himself,  or  to  exercise  the  choir  in  singing  it  (Saalschiitz, 
Delitzsch),  cf.  1  Chron.  xv.  21,  with  v.  19.  The  interpretation  of  the  word  as  an  infinitive^ 
to  lead  the  choir  (Chald.,  Luther),  is  not  grammatically  admissible.  Some  expositors,  fol- 
loAving  the  Syriac,  regard  the  radical  meaning  to  be  that  of  "  brightly  shining,"  and  thence, 
through  the  intermediate  conception  "  shine  upon,"  derive  that  of  "  distinguishing  oneself," 
and  hence  the  signification  mentioned  above.  Herzfeld  (Oeschichte  i.  415)  interprets  it:  "A 
bright  sounding  song,"  and  supposes  it  to  refer  to  the  person  who  was  to  sing  it  solo.  The 
translation  of  the  Septuagint,  kg  to  re/iog,  indicates  according  to  Theodoret;  that  the 
Psalms  so  designated  are  to  be  sung,  at  the  final  time  when  that  which  is  foretold  in  them 
should  be  fulfilled.  The  Talmud  Tract.  Pesachim  117  a.  takes  the  same  view,  and  Hilarius' 
interpretation  is  similar,  at  least,  since  he  indicates  by  the  title  in  finem,  that  he  under- 
stands the  Psalms  so  characterized  as  prophetic,  since  they  must  necessarily  contain  the  ab- 
solutely perfect  doctrines,  and  the  types  of  eternal  good  things. 

4.  Binginoth,  follows  the  word  just  considered  in  Pss.  iv.,  liv.,  lv.,  lxvii.,  lxxvi.  It  was 
probably  inserted  according  to  Delitzsch,  before  the  leading  title,  which  designated  the  class 
to  which  the  Psalm  belonged,  and  the  author,  by  the  hand  of  the  musical  director  of  the 
Temple.  For  this  expression  indicates  "  with  the  accompaniment,  xlix.  5,  of  haip-playing  " 
rather  than  "  with  string  instruments."  Ewald  supposes  it  to  depend  upon  the  following 
nXJDv  and  at  present  adopts  the  interpretation  (DicDichter,  i.  251)  :  to  the  leader  of  the 
musical  instruments,  and  more  specifically  of  "  the  harps,"  that  is  of  the  temple  music.  Hup- 
feld  regards  this  connection  as  possible,  while  Delitzsch  contests  it  on  account  of  Hab.  iii.  19. 
Hitzig  also  translates  it,  "  to  the  leader  of  the  harp,"  which  the  parallel  expression  dl  negi- 
nath  Ps.  lxi.  might  seem  to  favor.  It  is  ordinarily  taken  as  status  construct,  which  is  regarded 
as  standing  for  the  absolute,  or  is  supposed  to  require  the  pointing  of  the  plural  (oth),  which 
is  purely  arbitrary.  Hengstenberg  accordingly  joins  this  word  to  the  following  and  trans- 
lates "  To  the  leader  of  the  harps  of  David."  But  the  termination  ath  is  rare  in  Hebrew,  and 
the  prevailing  feminine  form  in  the  Phoenician  (Gesenius,  $  80  Anm.  2  a).  This  expression 
therefore  decides  nothing.  It  may  mean  "upon  stringed  instruments."  The  opinion,  that 
the  technical  expression  above  continually  and  inaccurately  translated,  iv  vfivotg,  by  the  Sep- 
tuag.  contains  the  beginning  of  a  model  song,  is  scarcely  probable. 

5.  El-hannechiloth,  follows  the  expression  lamenazzeach  in  Ps.  v.  The  Septuag.,  refers 
it  to  the  contents  of  the  Psalm,  translating  it,  vrrtp  rijs  nfypovofiowiie,  which  is  followed  by  the 
Vulgate  and  Luther  in  the  translation,  "  For  the  inheritance."  Among  the  recent  expositors 
Keil  translates  it,  "  In  reference  to  the  inheritance;  "  Hengstenberg,  who  adopts  the  adj.jMss. 
translates  "  That  which  is  inherited, — possessed  ;  "  in  the  plural  "  the  possessions,  the  lots," 
and  in  fact  those  of  the  righteous  and  sinners.  A  musical  significance,  however,  is  suggested 
by  the  position  of  the  words.  Now  the  flute,  as  a  hollow  reed  (Hupfeld)  is  called  chalil,  and 
its  use  in  the  service  of  the  second  temple  cannot  be  doubted,  vid.  \  11.  It  is  not  to  be  trans- 
lated, as  many  modern  commentators,  following  the  Chald.  have  done,  "  for  flutes,"  but  for 
"flute  playing"  (Delitzsch) ;  hence  el  is  added  (Redslob)  and  not  dl.  In  answer  to  the  ob- 
jections of  Ewald  and  Hengstenberg,  Hupfeld  remarks  that  the  flute  occurs  among  the  in- 
struments of  sacred  song  of  the  sons  of  the  prophets  1  Sam.  x.  5  ;  and  again  at  the  anointing 
of  Solomon  1  Kings  i.  40,  and  on  the  festal  pilgrimages,  Is.  xxx.  29 ;  and  the  possibility  of 
their  earlier  use  in  the  temple  music  is  not  to  be  contested.  Saalschiitz  [Archaol.  i.  280), 
erroneously  refers  to  Ps.  lxxxviii.  7,  as  an  example.  But  a  more  recent  Jewish  commentator 
referred  to  by  Delitzsch,  regards  it  as  the  first  word  of  a  song  of  the  bees,  according  to  which 
melody  this  was  to  be  sung. 

6.  After  lamenazzeach,  in  Ps.  xxxix.,  follow  the  words  lidithun=to  Jeduthun,  Septuag. 
'ISvOovv.  The  form  with  ith  for  this  proper  name  is  found  in  1  Chron.  xvi.  38 ;  Nehem.  xi.  17 ; 
yet,  in  every  case,  with  the  q'ri  of  the  fuller  form  uth.  The  words  dl-jeduthun,  Ps.  lxii.,  dl-jedi- 
thun,  Ps.  lxvii.,  are  to  be  explained  with  reference  to  this.    Maurer's  remark  on  the  superscrip- 


§  12.    THE  CONTROVERTED  MUSICAL  EXPRESSIONS  IN  THE  PSALMS.  33 

tion  to  Ps.  vi.,  that  all  the  titles  introduced  with  dl  contain  the  name  of  an  instrument,  is 
without  foundation.  The  preposition  al  stands  hefore  the  model  after  which  something  is 
patterned  or  sung,  in  the  Syriac  also,  vid.  Eichhorn  in  Jones,  Poes.  Asiat.  Comment,  pro?/, 
xxxii.  The  name  of  an  instrument,  therefore,  is  not  given  here,  as  Gesenius  and  others,  fol- 
lowing the  Rabbis,  have  maintained ;  but  the  chorister  of  David,  1  Chron.  xvi.  41  f. ;  xxv.  1 
f. ;  2  Chron.  v.  12,  who  appears,  however,  to  have  received  the  name  Jeduthun,  only  after 
his  appointment  in  Gibeon,  1  Chron.  xvi. ;  while  this  is  undoubtedly  the  same  person  who 
in  1  Chron.  xv.  is  called  Ethan.  It  is  therefore  the  name  of  the  one  to  whom  the  practice  of 
the  song  was  entrusted  (Delitzsch),  or  the  name  (2  Chron.  xxxv.  15;  Nehern.  xi.  17)  of  the 
family  of  Jeduthun  (De  Wette,  Keil,  Hitzig)  as  that  of  a  choir  of  singers,  to  whose  leader 
the  Psalm  in  question  was  assigned  for  liturgical  use. 

7.  ' Al-haggittith.  This,  the  superscription  to  Pss.  viii.,  lxxxi.  and  lxxxiv.,  according  to  some 
(vide  Michael.  iSuppl.  ad  lex,  Hebr.),  signifies  a  song  sung  at  the  treading  of  the  grapes.  The  Sep- 
tuag.  v-rvtp  tuv  2.7/vcov,  favors  the  interpretation.  The  contents,  however,  although  of  a  joyous 
nature,  do  not  harmonize  with  such  an  interpretation.  Redslob  translates  it:  "for  playing 
on  stringed  instruments."  This  derivation  is,  however,  forced.  The  majority  take  it  as  the 
adj.  fern,  of  the  name  of  the  town  of  Gath;  not  Gath-Rimmon,  in  the  tribe  of  Dan  (Chald., 
De  Wette),  but  Gath  of  the  Philistines.  There  is  a  difference  of  opinion,  however,  whether 
to  refer  it  to  an  instrument  from  that  place  (Chald. )  or  to  a  kind  of  tone  and  melody  (Forkel 
i.  1  ff.). 

8.  'Al-haschemvnth,  Septuag.,  virep  rfjg  byddyr,  the  superscription  of  Pss.  vi.  and  xii.  cannot 
mean,  as  is  generally  assumed,  that  the  song  was  designed  to  be  played  upon  an  instrument 
of  eight  strings.  It  can  only  refer,  philologically,  to  something  arranged  according  to  the 
number  eight.  To  this,  a  tone  is  more  appropriate  than  an  instrument.  In  considering  1 
Chron.  xv.  21,  the  choice  of  the  base  tone,  the  octave,  that  is,  the  base  voice,  seems  to  be  re- 
commended (Gesenius,  Delitzsch,  et  al.).  The  tone  of  both  Psalms  and  the  contrasted  ex- 
pression in  Ps.  xlvi.  seem  to  favor  this  interpretation. 

9.  Ps.  xlvi.,  namely,  is  to  be  rendered  dl  dlamoth.  According  to  1  Chron.  xv.  20,  this  de- 
signates the  higher  part;  "maiden-like style."  It  is  certainly  not  to  be  translated  with  Bott- 
cher  (De  infer is,  p.  192),  ad  voces puberes,  instead  of  ad puellas  puberes  for  the  sake  of  obtain- 
ing the  expression,  tenor  voice.  But  we  may  be  justified  in  supposing  it  to  refer  to  the  real 
soprano  voice,  since  Ps.  lxviii.,  at  least,  alludes  to  damsels  who  played  upon  timbrels  at  the 
temple  festivals.  But  we  cannot  interpret  it  "youths,"  like  the  Arabic  translation  of 
Saadia  (comp.  Haneberg  on  this  transl.,  S.  47).  We  may  think,  with  Delitzsch,  that  the  com- 
pass of  the  tenor  voice  extends  into  the  soprano,  and  that  the  singers  were  of  different  ages — 
some  as  young  as  twenty  years,  and  that  the  Orientals,  including  the  Jews,  were  fond  of  the 
falsetto  voice.  Delitzsch  introduces  from  the  Mishna,  Tr.  Erachin  13  b,  the  statement,  that 
while  the  Levites  sang  to  the  string  instruments,  their  boys,  standing  at  their  feet  beneath  the 
pulpits,  joined  in  their  song,  thus  adding  to  it  the  harmony  of  higher  and  lower  voices.  Cer- 
tainly the  passage  in  the  Chronicles  excludes  the  supposition  of  "  a  musical  instrument," 
which  Simonis,  in  his  lexicon,  conjectures  to  have  been  the  Phrygian  flute  of  boxwood.  But 
we  are  not  confined  by  the  Septuag.,  -repl  t<pv<piur,  to  the  derivation  from  ala?n=to  hide,  which 
led  the  older  expositors  to  the  thought  of  a  "  still,  gentle  style."  Forkel,  i.  142  compares  it 
to  the  maiden-like  style  of  the  chief  singer. 

10.  In  the  superscription  of  Ps.  ix.,  dl-muffi  labbin,  many  recent  commentators,  following 
Gesenius,  have  found  simply  a  corruption  of  the  word  just  explained.  The  fact  that  in  many 
manuscripts,  as  also  in  xlviii.  15,  the  first  two  parts  of  the  expression  are  written  as 
one  word,  and  that  the  Masora  does  not  decide  the  matter,  while  most  of  the  old  translators 
have  so  understood  it,  although  with  different  renderings,  are  the  grounds  on  which  this  view 
rests.  The  Septuag.  vnep  tuv  k/h-0/mv  tov  tW<,  Vulgate,  pro  occultis  filii.  Similarly  the  Arab. 
and  Ethiop.,  De  mysteriis.  M.  Heidenheim  (Deutsche  Viertdjahreaschrifl  f&r  mgt.  t'hml. 
Forschung  vnd  Kritik,  Nro.  viii.,  1865,  S.  470)  traces  this  translation  to  an  old  MicTrash,  for 
Jalkut  ii.  613,  after  alluding  to  the  two  readings,  here  considered,  translates  it,  "The  secret 
(sins)  which  the  son  commits  and  the  day   of  atonement  expiates."     The  derivation   from 


34  INTRODUCTION  TO  THE  PSALTER. 

dlam=to  conceal,  is  likewise  at  the  basis  of  this  view.  Aquil.,  on  the  contrary,  veaviorr^roc. 
Theod.  and  the  five  Greek  translations  vwep  d/c/^c  think  of  "youth"  and  "youthful  vigor." 
Similarly  a  pesikta  in  Isaki,  according  to  Hupfeld.  Luther  also  "  of  beautiful  youth ;" 
Ewald:  "The  son  has  youthful  vigor.  Viewed  in  this  sense,  the  word  following  is  most 
naturally  taken  as  &  proper  name,  especially  as  among  the  Levites,  1  Chron.  xv.  18,  which 
sang  v.  20  to  Nibla  al  alamoth  a  Ben  is  introduced.  According  to  the  present  Masoretic 
reading  only  the  words  of  an  ancient  song,  in  the  style  of  which  the  Psalm  was  to  be  sung, 
could  be  suggested.  Grammatically  the  translation  "  to  the  (song),  die  for  the  son"  is  most 
appropriate,  which  many  expositors  understand  as  referring  to  the  martyrs,  or  "to  the  (song) 
dying  to  the  son  "="  death  of  the  son"  (Symmach.,  Jerome),  or  "to  the  (song),  die,  expire" 
(Hitzig).  Most  of  the  Rabbis  translate  it  "on  the  death  of  the  Ben,"  which  to  Kimchi  sug- 
gests the  Levitical  singer,  already  referred  to ;  the  other  Eabbis  find  here  the  name  of  a  hos- 
tile prince.  Some,  following  the  Chald.,  take  ben=ben,  and  understand  it  as  referring  to 
Goliath,  who  is  called,  1  Sam.  xvii.  4,  23,  Isch  Aa&6e,»MTO=champion.  Some,  however,  trans- 
late it,  on  the  death  of  the  son,  referring  it  either  to  the  death  of  Absalom,  or  to  that  of  the 
Messiah.  A  few  only  understand  by  it  "an  instrument,"  or  like  De  Wette  and 
Winer,  the  name  of  a  melody.  On  the  assumption  of  an  intentional  displacing 
of  the  letters,  Grotius,  following  a  few  Eabbis,  mentioned  by  Isaki  and  Kimchi  (whose 
views,  however,  are  contested  by  them),  refers  it  to  the  death  of  Nabal,  1  Sam.  xxv.  38. 
Hengstenberg  formerly  assumed  Nabal  to  be  equivalent  to  "fool,"  and  to  contain  also, 
as  a  typical  prophecy,  according  to  1  Sam.  xxv.  26,  an  allusion  to  that  Nabal. 
Delitzsch  remarks,  "  If  we  give  up  the  traditional  pronunciation,  the  song  may  have 
treated  of  the  death  of  the  miserly  Laban  ;  or  it  may  have  begun  Death  makes  clean.'  "  But 
why  must  the  traditional  pronunciation  be  regarded  as  false  ?  Heidenheim  explains  it,  from 
1  Chron.  xv.  20,  and  assumes  it  to  have  been  a  corrupt    reading  of  the  genuine  >TI07,I?  by 

11.  ' Al-ajjeleth  haschachar.  This  the  superscription  of  Ps.  xxii.  cannot  possibly  designate 
an  instrument  (Maurer).  Its  sense  is  (upon  or)  "  to  the  tune  of  the  hind  of  the  dawn.'*  The 
translation  of  the  Septuagint  vnep  rijg  avn/.^ipeuc  rf/c  kudivijQ,  Vulgate,  pro  susceptione  matutina, 
rests  upon  its  having  been  confounded  with  filTK,  v.  20.  The  Midrash  discovers  in  it  a 
symbolic  reference,  and  points  to  the  Song  of  Solomon  ii.  8,  and  also  the  Chald.  Targum, 
which  refers  it  to  the  "  lamb  of  the  morning  sacrifice,"  when  the  watcher,  mounted  to  the 
pinnacle  of  the  temple  and  cried  "  the  first  beams  of  the  morning  shine."  Luther  also  gives  it  a 
symbolic  interpretation  (of  the  hind  which  is  early  hunted)  and  refers  it  to  Jesus,  who  was 
taken  in  the  night  and  led  before  the  high  council.  Hengstenberg  also  discovers  in  the  hind, 
the  picture  of  persecuted  innocence,  and  in  the  dawn  finds  an  allusion  referring  us  to  v.  20, 
and-  v.  2,  as  figurative  of  the  prosperity  which  follows  immediately  after  adversity ; — in  this 
case  to  the  resurrection  of  Christ  at  early  dawn.  Most  of  the  expositors,  nevertheless,  follow- 
ing Aben  Ezra  and  Calvin,  assume  that  it  referred  either  to  the  name  of  a  certain  kind  of  tone 
or  to  the  first  word,  or,  at  least,  the  catch-word  of  a  song,  to  the  melody  and  rhythm  of  which 
the  Psalm  was  to  be  sung  and  which  may  have  been  selected  on  account  of  a  correspondence 
with  its  contents  or  expression.  Nevertheless,  the  "  hind  of  the  dawn,"  is  not  the  "  hind 
Daxvn "  which  is  chased,  like  a  frightened  deer  by  the  sun,  the  huntsman  (Olshausen) ; 
nor  "  the  morning  star,"  (Kimchi)  but  the  dawn  which  precedes  the  early  light,  whose  first 
beams  are  compared  to  the  horns  of  a  hind.  Comp.  David  Lowy's  Wurterbuch  des  talmud. 
Eebr.,  1845,  S.  33. 

12.  ThewordsofthesuperscriptiontoPs.ini.  al  machalath,  (to  which  are  added  in  Ps. 
lxxxviii.  the  words  leannoth=to  sing,  Ex.  xxii.  18;  Is  xxvii.  21),  are  not  to  be  explained  by 
altering  the  pointing,  "upon  flutes"  (the  majority) ;  nor,  following  the  Arabic,  "a  song  for 
stringed  instruments  "  (Gesen.) ;  rather  likewise  after  the  Arabic,  "  in  a  tardy  manner  "= 
piano  (Hitzig).  Delitzsch,  appealing  to  Ex.  xv.  26,  regards  machalath,  as  either  the  name  of 
an  elegiac  tone,  or  the  first  word  of  a  popular  song  of  lamentation  (according  to  Ewald,  a 
very  ancient  song  of  contrition).  Keil  also  supposes  it  to  be  the  designation  of  a  song,  of 
which  Ps.  liii  is  the  translation,  "  concerning  sickness,"  with  the  addition,  in  Ps.  lxxxviii. 


§12.    THE  CONTROVERTED  MUSICAL  EXPRESSIONS  IN  THE  PSALMS.  35 

referring  to  the  trial.  Hengstenberg  gives  the  same  translation,  (and  the  etymology  allows 
of  itj.but  refers  the  superscriptions  not  to  the  catch-word  of  other  songs,  but  to  the  contents 
of  the  Psalms  themselves.  He  regards  the  expression  "sickness  "  in  Pa.  liii.  as  symbolical  of 
spiritual  sickness,  Ps.  lxxxviii.  (  to  be  closely  associated,  in  his  view,  with  Psalm  lxxxix.j  as 
a  designation  of  severe  suffering,  in  which  comfort  was  secured,  through  the  praise  of  God- 
No  use  can  be  made  of  the  Septuag.  translation  v-ep  M.at?.ed  tov  d-oKpilif/vai. 

13.  The  superscription  dl  Shoshannim of  Pss.  xlv.,  and  lxix.,  likeaJ  shushan'eduth  of  Ps. 
Ix.  and  el  schoshannim'eduth  of  Ps.  lxxx.  is  referred  by  many  to  a  lily -shaped  instrument  (De 
Wette)  ;  by  others  to  a  hexachord,  of  the  shape  of  a  turtle  (Eichhoin,  in  Simon  Lex.hebr.).  The 
recent  expositors  however,  refer  it  to  well  known  songs  designated  by  catch-words — thus  to 
"the  song  of  the  lilies,"  "the  lily  of  the  testimony  ;"  and  "  lilies  are  witnesses."  Ewald 
translates  it  "  like  lilies," — i.  e.,  pure,  and  innocent  is  the  Law.  Hengstenberg  finds  here  a 
Bymbolic  designation  of  the  lovely  bride,  alluded  to  in  Ps.  xlv.  This,  however,  does  not  ac- 
cord with  the  contents  of  other  Psalms  thus  designated,  and  is  also,  unnecessary,  from  the 
feet,  that  Ps.  xlv.,  is  also  designated  shir  jedidolh,  i.  e.,  "  the  song  of  loveliness  "  ( Aquil.  gcfia 
trpoa<ptXiag)t  or  "song  of  the  beloved,"  so  that  beloved  persons  (Olshausen,  like  the  Septuag. 
yd/)  tov  dya-rjmv)}  or  beloved  objects  (Delitzsch),  are  the  contents:  or,  as  a  song  of  love 
(Ewald,  Hitzig)  or  a  bridal  song  (Luther);  yet,  certainly  not  in  a  worldly  erotic  sense,  since 
the  same  superscription  marks  also  a  Korite  Psalm,  which  is  also,  designated  as  maschal.  It 
is  particularly  this  statement,  connected  only  with  this  Psalm  (in  the  Septuag.  rig  to  Ttkoq 
v~ep  tqi>  alloLuOrjaofikvuv,  departing  entirely  from  the  text),  which  the  superscription  under 
consideration,  does  not  touch  at  all.  Luther  puts  always  erroneously  "  roses  "  in  place  of 
lilies.  His  translation  of  Ps.  Ix.  however,  "  of  a  golden  band  of  roses  to  instruct "  refers  to  a 
rose-shaped  ornament  for  the  head,  which  patrician  women  and  maidens  (noble  women)  wore 
(vid.  Bake),  and  which  David  is  supposed  to  have  employed  as  a  symbol  of  his  well  organized 
government.  In  Ps.  lxxx.  the  words  are  separated  by  athnach  ;  and  instead  of  i$  we  have 
7X.  Hupfeld  and  Hitzig  therefore  join  redu1  h=test\mony,  with  the  following  words  "  of 
Asaph."  Hengstenberg  thinks  of  the  Law,  as  the  way  of  attaining  salvation,  the  loveliness  of 
which  is  referred  to  in  the  preceding  words. 

14.  'Aljonath  elem  rccholim.  This  superscription  of  Ps.  lvi.  has  been  generally  regarded, 
since  the  time  of  Aben  Ezra,  as  the  beginning  of  a  song,  to  the  melody  of  which  the  Psalm 
was  sung  and  has  been  translated  to  the  (song)  "  the  dove  of  silence  "  (dumb  dove)  among  the 
distant  ones  ;  namely :  either  men  or  places ;  but  with  a  change  of  pointing  as  proposed  by 
Bochart,  to  the  song  of  "  the  dove  of  the  distant  Terebinth."  Many,  however,  from  the 
earliest  times,  have  referred  these  words  symbolically  to  the  contents  of  the  Psalm,  and  un- 
derstood them  either  of  David  (Aquil.,  Jerome,  Kimchi,  Calvin)  with  reference  to  his  flight 
before  the  Philistines  ;  or  of  his  despised  race  (Symmach.) ;  or  of  the  exiled  Israelitish  people 
(Alex.,  Chald.).  Knapp  refers  the  words  to  the  contents,  but  departs  from  the  original  in  his 
translation:  "On  the  oppression  of  foreign  princes."  He  reads  dim  Ex.  xv.  11.  Hitzig 
adopts  the  pointing  b?X  taking  it  as  a  transposition  of  Dio,  and  translates:  "Dove  of 
people  in  the  distance."     Septuag.  bnep  tov  "knob  tov  (anb  tuv  dy/wi>)  /le/iaKpvpuivov. 

15.  Finally  the  words  al  taschcheth="  spoil  not"  are  found  in  three  DavidicPss.  Ivii.,  lviii., 
lix.,  and  in  the  Asaphic  Psalm  Ixxv.  They  are  taken  by  most  commentators,  since  the  time 
of  Aben  Ezra,  as  the  beginning  of  a  song,  in  the  key  of  which,  or  after  the  melody  of  which, 
it  was  to  be  sung.  Still  in  that  case,  we  should  have  to  assume  that  al  or  hi  was  omitted,  for 
the  sake  of  euphony,  or  syntactic  smoothness.  Others,  following  the  Chald.  understand  the 
words,  either  as  the  motto  or  the  epitome  of  the  Psalm  and  regard  it  as  a  maxim,  which 
David  had  at  this  time  especially  laid  to  heart.  Cocceius  adds  also,  that  David,  when  he  af- 
terwards wrote  out  this  Psalm  left  it  to  the  Church  and  believers  of  all  times,  that  they  also 
might  employ  it  in  the  midst  of  opposition  and  persecution.  Hengstenberg  finds  the  basis 
of  this  maxim  in  Deut.  ix.  26,  and  its  echo  in  1  Sam.  xxvi.  9.  Hitzig  supposes  the  author 
of  the  superscriptions  to  have  referred  directly  to  the  latter  passage.  J.  H.  Michaelis  asso- 
ciates as  also  parallel  to  this,  Ex.  xviii.  28 ;  Is.  lxv.  8.     But  the  occurrence  of  the  same  words 


INTRODUCTION  TO  THE  PSALTER. 


decides  nothing.  It  must  be  admitted,  on  the  other  hand,  that  the  opinion  which  hasbecome 
current  under  the  sanction  of  Aben  Ezra,  is  with  this,  as  in  the  case  of  other  superscriptions, 
nothing  but  hypothesis. 

\  13.   THE   LITURGICAL  USE  OF  THE  PSALMS  IN  THE  CHRISTIAN"  CHURCH. 

As  in  general  the  Divine  service  of  the  temple  and  the  synagogue  were  the  models  of  the 
earliest  ordinances  and  usages  of  the  Christian  Church  (comp.  Vitringa  De  synagoga  vetere) 
so  with  respect  to  the  singing  of  Psalms  this  is  especially  clear.  The  transition  was  all  the 
more  natural,  since  the  example  of  Christ  and  His  apostles,  Matt.  xxvi.  30  ;  Acts  xvi.  25 ; 
Eom.  xv.  16 ;  1  Cor.  xiv.  15  sq.  26  ;  Eph.  v.  19 ;  Col.  iii.  16  ;  James  v.  13  ;  to  which  Augus- 
tine appeals  expressly  (Epist.  119)  to  prove  the  necessity  of  Psalm  singing,  must  have  already 
prepared  the  way  for  it. 

In  the  responsive  chants  of  the  Christians  to  which  Pliny  alludes  [Ep.  x.  98),  and  the 
songs  of  praise  and  spiritual  hymns  to  which  the  older  church  writers  frequently  refer,  in 
connection  with  Psalms  (as  Paul  had  done,  Eph.  v.  19 ;  Col.  iii.  16),  we  are,  at  all  events,  to 
recognize  an  allusion  to  newly  composed  songs,  simply  resembling  the  Psalms — the  models 
and  beginnings  of  the  later  church  songs.  Cp.  Eusebius,  H.  E.,  v.  28.  Apart  from  the  ques- 
tion whether  such  hymns  are  alluded  to  in  Eph.  v.  14;  1  Tim.  iii.  16;  2  Tim.  ii.  11;  Eev. 
iv.  11;  v.  9,  10;  vii.  12;  xi.  15-19,  there  are  frequent  allusions  to  original  hymns,  called 
hhuTLKol  7palfioif  which  are  by  some  (Rheinwald,  Kirch  Archdologie,  1830,  $270,  Anm.  8)  de- 
clared equivalent  to  apocryphal  Psalms.  They  designate,  at  any  rate,  songs  which  had  come 
to  be  used  in  public  worship,  but  were  not  entirely  free  from  suspicion,  since  the  council  of 
Laodicea,  Can.  59,  in  the  year  365,  prohibited  their  further  use  in  the  church,  and  later 
councils  also  at  least  limited  and  regulated  their  use.  This  was  particularly  the  case  at  the 
fourth  council  of  Toledo,  A.  D.  633,  Can.  13,  in  opposition  to  the  rigorism  of  the  Cone. 
Bracarens.i.,  A.  D.  563,  Can.  12,  which  had  ordained  "ut  extra  psalmos  vel  canonicarum  scrip- 
turarum,  N.  and  V.  T.  nihil  poeiiee  compositum  in  ecclesia  psallatur."  Cp.  Fr.  Armknecht, 
Dieheilige  Psalmodie,  1855,  S.  60  f.  Zacharias'  song  of  praise,  Luke  i.  68  f.,  on  the  contrary, 
continued  to  be  used  in  public  worship,  as  likewise  that  of  Mary,  Luke  i.  46  sq.,  that  of  the 
heavenly  host,  Luke  ii.  14 ;  the  angelic  greeting  Luke  i.  28 ;  and  Simeon's  words  of  leave- 
taking,  Luke  ii.  29 ;  likewise  the  Trishagion,  Is.  vi.  3  ;  the  song  of  Moses,  Deut.  xxxii. ;  his 
song  of  praise,  Ex.  xv. ;  Hannah's  song  of  praise,  1  Sam.  ii. ;  the  song  of  thanksgiving,  Is. 
xii. ;  Hezekiah's  song  of  praise,  Is.  xxxvii. ;  Habakkuk's  prayer,  Hab.  iii.,  and  the  song  of  the 
three  men,  Dan.  iii.  Cp.  Bona,  Dedivina psalmodia  ej usque causis,  my steriiset  disciplinis,  1643, 
cxvi.,  1 13.  It  is,  however,  quite  as  certain,  that  individual  Psalms  were  not  only  so  exten- 
sively in  private  use,  that  psalm-singing  could  be  heard  everywhere  from  the  laborers  in  the 
field  and  garden  (Jerome,  Ep.  ad  Marcell.),  in  the  house  (Tertul.  Ad  uxor.  ii.  9)  ;  at  meal-times 
(Cyprian,  Ep.  ad  Donat.;  Clemens  Alex.,  Peed.  ii.  4;  Chrysost.  in  Ps.  xli.) ;  at  morning  and 
evening  prayer  (Ambros.,  Hsexsem.,  v.  12;  De  jejun.,  15;  Clemens  Alex.,  Pwdag.  ii.  41; 
Chrysost.,  Horn.  1  de  precant.),  and  from  the  lips  of  martyrs  (Augustin,  De  civ.  dei  18,  52 ; 
Puifin.,  Hist.  eccl.  1,  35 ;  Theodoret,  Hist.  eccl.  4,  10) ;  but  their  use  in  public  worship  was 
regulated  from  an  early  period,  and  they  were  employed  to  a  wide  extent.  Cp.  Th.  Harnack, 
Der  Christliche  Gemeindegottesdienst,  1854,  S.  221  sq.,  and  Ludw.  Schoberlein,  Ueber  den 
liturg.  Ausbau  des  Oemeindegottesdienstes,  1859,  S.  22-29. 

Even  in  the  Peschito  there  are  found  liturgically  marked  passages,  six  of  which  corres- 
pond to  the  masoretic  Sedarim,  that  is,  arrangements,  series,  of  which  there .  are  nineteen  in 
all.  According  to  these,  the  whole  Psalter,  "  the  heart  of  God  "  was  sung  through  during  the 
vigils  preceding  the  festivals  by  the  Syrian  Church,  which  began  almost  all  its  public  ser- 
vices with  Ps.  41  (Fr.  Dietrich,  De  psalterii  usu  publico  et  divisione  in  ecclesia  syriaca,  1862,  p. 
3).  To  break  the  monotony  of  the  singing,  a  decree  of  the  Cone.  Laodic.  A.  D.  365,  Can.  17, 
ordained  that  prayers  and  the  reading  of  the  Scriptures  should  be  introduced  between  the 
Psalms.  Later,  among  the  Nestorians,  songs  also  were  introduced.  References  to  the  prayers 
appropriated  to  the  several  Psalms  are  found  in  the  manuscripts.  The  first  prayer  which 
preceded  the  Psalms  with  which  the  service  began,  was  called  the  "  foundation  prayer."    The 


§13.    THE  LITURGICAL  USB  OF  THE  PSALMS  IN  THE  CHRISTIAN  CHURCH.  37 

same  name  was  thence  transferred  to  every  prayer  preceding  a  new  series  of  Psalms.  In  the 
recitation  of  the  entire  Psalter,  such  a  prayer  preceded  each  of  the  fifteen  customary  divisions. 
From  this  fact  the  division  itself  received  the  appellation  marmitho—"  founding."  Each 
marmitho  was  again  separated  into  four  sub-divisions  or  subhe  (sing,  subho),  thus  making,  in 
all,  sixty  sub-divisions.  Cp.  Dietrich,  in  Delitzsch,  Comm.  ii.  475  f.  Among  some  of  the 
Syrian  clergy,  the  custom  had  formerly  prevailed  of  praying  through  the  entire  Psalter  daily; 
as  also  among  certain  Egyptian  monks.  The  time  afterwards  established  for  this  devotional 
exercise  was  the  week. 

In  the  Greek  Church  likewise,  the  entire  Psalter  was  prayed  through  every  week,  and  was 
divided  for  this  jmrpose  into  twenty  Kadio/iara,  that  is,  sections,  after  which  the  congregation 
was  seated.  Each  of  these  again  fell  into  three  otmeic,  that  is,  subdivisions,  during  the  reci- 
tation of  which  the  congregation  was  standing.  In  this  case,  likewise,  sixty  divisions  arose, 
,each  one  of  which  ended  with  the  doxology  after  Rev.  i.  6.  This  is  manifestly  modelled  after 
the  Syrian  custom  alluded  to.  At  the  beginning  of  the  third  century,  twelve  Psalms  were 
usually  sung  at  each  public  service.  According  to  Athanasius  (De  virginit.),  this  began 
with  the  singing  of  the  63d  Psalm,  after  each  one  present  had  offered  a  silent  prayer  of 
confession,  whereupon  the  recital  of  Psalms  proceeded,  beginning  at  the  point  where  it  had 
ended  at  the  previous  service.  Then  followed  biblical  readings,  originally  without  definite 
order,  alternating  from  the  Old  and  the  New  Testament.  It  was  only  afterwards  that  readings 
were  first  from  the  Epistles,  and  then  afterwards  from  the  Evangelists.  Between  these  readings, 
a  Psalm  was  sung  (Constit.  apod.  ii.  57),  usually  a  hallelujah  psalm,  and  most  frequently  the 
150th  (comp.  Alt,  Der  christliche  Kulius  i.  18-1  f,  210  f;  Daniel,  Codex  liturg.  i.  4). 

In  the  JEthiopic  Church  the  employment  of  the  Psalms  prevailed  so  extensively,  that  emi- 
nent women  not  only  learned  to  repeat  the  whole  by  heart,  but  the  instruction  of  youth  was 
begun  in  it,  and  in  Amharic  the  primary  scholars  are  called  pueri psalmorum  (comp.  Ludolf, 
Comment,  ad  hist.  ^Eihiop.,  1691,  p.  352 ;  Dora,  Be  psalt.  jEthiop.,  p.  10). 

In  the  Latin  Church,  Jerome,  in  his  charge  to  the  priest  Damasus,  divided  the  Psalms 
into  seven  parts,  one  for  each  day  in  the  week,  to  be  used  in  the  horis  canonicis,  which  were 
also  symbolically  divided  by  the  number  seven,  or  perhaps  eight,  with  reference  to  the  divi- 
sion of  the  days  into  three  times  eight  hours.  In  the  breviary  arranged  for  the  daily  use  of 
the  clergy  of  the  Roman  Catholic  Church,  the  leading  feature  was  the  distribution  of  the 
Psalms  throughout  the  week,  connected  however  with  hymns,  and  the  reading  of  Scripture, 
and  prayers.  The  restriction  to  the  priests  and  friars  is  connected,  on  the  one  side,  with  the 
fact,  that  in  the  earlier  vigils,  which  were  participated  in  with  animation  by  persons  of  all 
stations,  the  women  were  excluded  by  the  Council  of  Elvira,  A.  D.  305,  to  avoid  offence  and 
abuse  (vid.  Calvoer,  Rituale  eccl.  ii.  640).  But  by  the  Council  of  Laodicea,  Can.  16,  the  obli- 
gatory and  active  participation  was  limited  strictly  to  the  singers  belonging  to  the  clergy. 
Cp.  Aug.  Neander's  Church  History,  ii.  679. 

The  service  which  Jerome  rendered  in  prescribing  the  hours  in  which  the  Psalms  were 
to  be  sung  was  supplemented  by  Gregory  the  Great  (t  604)  with  reference  to  the  chief  ser- 
vices of  public  worship,  which  had  already  been  opened  with  the  singing  of  one  or  more 
Psalms,  from  the  time  of  Pope  Celestin.  For  the  difference  in  practice  of  the  oriental  and 
occidental  churches,  comp.  J.  Bingham,  Origin,  ecclcs.,  1722  sq.,  vi.  12,  34.  With  reference  to 
the  employment  of  passages  from  the  Psalms  in  the  mass  of  the  Roman  Catholic  Church,  be- 
ginning with  Ps.  xlii.,  vid.  in  Daniel,  Codex  lifurgicus  i.  48  sq.  Gregory  selected  from  each  of 
the  Psalms  which  had  been  previously  employed  two-  verses  which  he  associated  with  the 
Epistles  and  Gospels  already  prescribed  to  be  read.  These  initiatory  verses,  connected  with 
the  Psalms  from  which  they  were  taken,  and  with  the  Gregorian  melodies  for  the  use  of  the 
Church,  are  given  in  Reithardts,  Psalmrn  fur  den  evang.  Hauptgottesdienst,  Berlin,  1856, 
and  have  still  retained  their  original  Latin  names,  for  the  Sabbaths  preceding  and  following 
Easter,  Esto  mihi,  from  Ps.  xxxi.  3;  Invocavit  from  Ps.  xci.  15;  Reminigcere  from  Ps.  xxv.  6; 
Oculi  from  Ps.  xxv.  15, 16 ;  Lo?tare  from  Is.  lxvi.  10 ;  Judica  from  Ps.  xliii.  1 ;  Domini  ne  longe 
(usually  Palmarum)  from  Ps.  xxii.  19 ;  Dies  viridium  (Maunday  Thursday)  from  Ps.  xxiii.  2  (on 
Good  Friday  the  introit us,  intonations  and  doxologies  were  omitted;  at  Easter,   the  newiy 


INTRODUCTION  TO  THE  PSALTER. 


baptized  catechumens,  clothed  in  white  garments,  were  frequently  received  by  the  assembled 
church  with  Ps.  cxviii.) ;  Quasimodogeniti,  referring  to  1  Peter  ii.  2,  followed  by  Ps.  lxxxi. ; 
Miser ecord.  Domini,  from  Ps.  xxxiii.  5  ;  Jubilate,  from  Ps.  lxvi.  1 ;  Cantate,  from  Ps.  xcviii.  1, 
2 ;  Rogate,  from  Is.  xlviii.  20 ;  Exaudi,  from  Ps.  xxvii.  7.  Cp.  Fr.  Strauss  {Das  evang.  Kir- 
chenjahr  in  scinem  Zusammenhange,  1850).  Gregory,  in  a  similar  manner,  abbreviated  and 
arranged  the  Graduate,  that  is,  the  verses  of  the  Psalms  which  were  sung  upon  the  steps  of 
the  reading  desk,  after  the  reading  of  the  epistle,  followed  usually  with  the  hallelujah ;  like- 
wise the  offertorium  and  the  communio,  that  is,  the  Psalms  which  were  sung  during  the  pre- 
sentation of  the  offerings  by  the  church  between  the  credo  and  the  prayer  of  thanksgiving,  as 
also  during  the  communion.  He  retained,  however,  for  the  secondary  services  the  use  of  the 
unabbreviated  Psalter,  regulating  however  more  precisely  its  use.  The  customary  morning 
song  was  here  also  Ps.  lxiii.,  the  evening  song,  Ps.  cxli.,  or  the  nunc  dimittis,  Luke  ii.  29. 
The  division  of  the  Psalms  for  the  week  days,  according  to  the  regulations  of  the  Benedic- 
tines, associated  with  explanations  of  certain  passages,  is  given  by  Carrier  in  the  Psalmodix 
ecclesiastical  delucidatio,  1734.  On  their  suitability  to  the  present  time  vid.  Armknecht,  Die 
Haupt=und  Neben=Gottcsdienste  der  evang.  hither.  Kirche  vom  liturgischen  Standpunlrte 
1854;  L.  Schoberlein,  Der  evang.  HauptgoUesdienst  in  Formularen  fur  das  game  Kirchen- 
jahr,  1855 ;  and  the  information  imparted  by  the  Evang.  kirchlichen  Anzeiger  of  Berlin.  A 
division  of  the  Psalms  for  use  as  a  prayer-book  is  given  also  by  O.  Thenius,  Der  Psalter,  1859, 
p.  xi. — xii.,  and  G.  Chr.  Dieffenbach,  Ev.  Hausagende,  2  Aufl.,  1859,  p.  840. 

Gregory  labored  no  less  sedulously  with  reference,  to  the  manner  of  rendering  the 
Psalms.  The  singing  constantly  alluded  to,  was  at  first,  simply  the  transfer  to  the  Church  of 
the  chanting  of  the  synagogue,  with  its  responses  (Isidor.  Hispal.,Z>e  ecclesiast.  offic.  i.  5),  which 
was  neither  an  invention  of  the  Therapeutse  (Philo),  nor  an  institution  of  the  Emperor  Con- 
stantine,  and  the  monks  Diodor.  and  Flavian  of  Antioch  (Theodoret,  H.E.  ii.  24;  Suidas,  s.  v. 
X°P°c)-  These  can  only  have  been  the  cultivators  of  this  style.  Ignatius  even,  had  introduced 
the  responsive  style  of  singing  into  Antioch,  (Socrates  H.E.  vi.  8,  prompted  by  a  vision)  and 
Basil  the  Great  (f  379)  refers  {Ep.  96  ad  Christian.)  to  the  agreement  of  all  the  Churches  in  this 
custom.  But  partly  in  connection  with  the  effort  to  counteract  the  errors  in  doctrine,  which 
had  been  introduced  among  the  people  by  means  of  attractive  melodies  and  pleasant  songs, 
especially  by  the  Arians  (Sozomen.  H.E.  viii.  8) ;  there  was  the  song  proper,  already  preva- 
lent in  the  Orient,  and  although  the  TpaXrdc}  the  appointed  Church  choristers,  had  from  the 
middle  of  the  fourth  century  Cone.  Laod.  Can.  15,  chiefly  to  do  with  the  leading  of  the  cus- 
tomary Psalm-singing ;  there  was  nevertheless  rapidly  developed  a  more  artistic  song,  in  part 
affected  and  theatrical,  in  part  passing  over  into  a  sweec  and  tender  style,  which  called  forth 
the  censures  of  Jerome  (Ad  Eph.  v.  19)  and  Chrysost.  {Opp.  vi.  97).  References  and 
warnings,  occasioned  by  such  phenomena  are  found  in  Augustine  {Confess,  x.  33)  associated 
with  the  lively  recognition  of  the  great  influence  and  rich  blessings,  which  he  had  personally 
experienced  {I.  c.  ix,  633)  in  Milan,  from  the  melodious  Church  songs,  introduced  there  by 
Ambrose,  and  from  thence  scattered  throughout  the  entire  Occident.  He  did  not  learn  to 
sing  Psalms,  properly  so  called,  until  later  (Proem.in  Ps.  xxi.),  probably  in  Africa.  In  con- 
trast with  this  artificial  alternating  style  of  Church  music,  abounding  in  rhythm  and  metre ; 
but,  secundum  morem  orientalium  partium  {I.  c.  ix.  7)  which  afterwards  fell  into  disuse,  and 
became  greatly  deteriorated  (Forkel  ii.  164),  Gregory  returned  to  a  uniform  and  somewhat 
monotonous,  though  severe  and  earnest  Psalmody.  He  selected,  from  the  earnest  and  digni- 
fied tones  of  the  ancient  Greeks,  four,  from  which  he  derived  by  changing  the  position  of  the 
fundamental  tone,  four  other  tones.  These  are  the  so-called  eight  Church  tones.  From  each 
of  these  Gregory  arranged  one  of  the  melodies  of  the  Psalms  of  the  Old  Testament,  still  i:i 
existence,  and  in  use,  to  which  he  added  for  the  remaining  songs,  of  the  Old  Testament  and 
the  Psalms  of  the  New  Testament  a  ninth,  the  so-called  "foreign  tone"  {Of.  Bona, Dediv. 
Psalm,  x viii .  \  4 ;  Gerbert,  De  can  t.  lib.  ii.  P.  I.  p.  250 ;  Antony ,  Lehrbuch  des  Grcgor.  Kirchenge- 
sangs,  S.  4).  "  The  melody  rests  essentially  upon  one  tone,  the  first  as  the  second  half  of  the 
verse  concludes  with  a  cadence  of  from  two  to  five  tones,  under  which  an  equal  number  of 
closing  syllables  were  put,  while  all  the  preceding  syllables  were  upon  the  chief  tone  of  the 


$13.    THE  LITURGICAL  USE  OF  THE  PSALMS  IN  THE  CHRISTIAN  CHURCH.        39 

melody,  only  the  first  verse,  begins  with  three  or  four  ascending  tones.  The  length  of  par- 
ticular notes,  was  determined  by  the  value  of  individual  syllables.  (O.  Strauss,  Ueber  d<  „ 
Psalter  ate  Gesang=und  Gebetbuch,  1869,  S.  19).  These  nine  Psalm  tones  are  also  given  by  Fr. 
Ad.  Strauss  {Liturg.  Andachten  der  Kon.  Hof=und  Domkirche,  Berlin,  3  Aufl.,  1856)  and 
by  Armknecht  {Die  heil.  Psalmodie,  18551  in  the  present  style  of  musical  notation,  ac- 
cording to  the  Psalmody  of  Lukas  Lossius,  the  enthusiastic  advocate  of  the  Gregorian  song 
in  the  Lutheran  Church.  The  tonus  peregrinus  was  originally  intended  only  for  Ps.  cxiib 
(Hebrew  numbering  cxiv.  and  cxv.)  and  was  transferred  on  the  part  of  the  Protestants  to  the 
Bencdictus,  and  the  Magnificat.  By  numerous  deviations  in  the  cadences  which  gradually 
became  familiar,  the  nine  chief  tones  were  extended,  to  more  than  fifty  melodies;  but  the 
power  of  the  parallelism  of  numbers  passed  out  of  view  since  the  ninth  century,  because  from 
that  period,  as  at  present  in  the  Anglican  as  well  as  in  the  Roman  Church,  the  changes  were 
made  in  accordance  with  entire  verses.  Against  the  assertion  of  E.Naumann  (  Ueber Einfuhrung 
des  Psalmengesanges  in  der  evang.  Kirche,  1856,  S.  17  f.)  that  this  was  the  original  arrangement 
vid.  O.  Strauss,  Ueber  den  Psalter,  S.  30  f.  Gradually  a  solemn  style  of  chanting  for  the  feast 
days  separated  itself  from  the  ferials  of  the  week  days.  The  voice  of  the  congregation,  whose 
active  participation  is  alluded  to  as  late  as  the  time  of  Basilius  and  Chrysostom,  was  gradually 
silenced  first  in  the  vigils,  then  restricted  in  public  service,  to  the  cry  of  Kyrie  eleison  since 
the  ninth  century,  from  which  the  softlies  so-called,  in  the  courses  of  prayer,  and  the  like 
were  gradually  brought  to  silence.  The  clergy,  it  is  true,  were  instructed,  in  their  own  singing- 
schools,  whose  rules  descended  to  the  most  minute  prescriptions,  as  to  the  inward  frame,  and 
outward  delivery  of  the  songs  (Gerbert,  Scriptores  eccles.  de  mus.  sacra,  1784,  i.  5 ;  Antony, 
Lehrbuch,  S.  150),  but  they  soon  however,  dispatched  their  business,  with  a  rapidity,  con- 
trary to  all  purposes  of  edification,  which  Luther  styles  "  a  howling  and  a  sounding  "  ("  Loren 
and  Tonen").  On  the  relation  of  the  Gregorian  to  the  Ambrosian  singing  vid.  Wackernagel, 
Das  deutsche  Kirchenlied,  S.  xxiv. 

In  the  Anglican  Church,  the  Psalter  is  distributed  through  the  month  for  daily  morning 
and  evening  service  without  the  distinction  of  hours.  It  is  delivered  partly  according  to  the  Gre- 
gorian tones,  partly  according  to  numerous  yet  similar  melodies,  cither  by  a  double  choir,  or 
alternately  by  the  clergy  and  the  congregation,  or  simply  by  the  congregation,  sometimes 
with  and  sometimes  without  the  support  of  the  organ  {cf  O.  Strauss,  l.  c.  S.  25).  The  list  of 
Psalms  appropriate  in  part  for  daily  morning  and  evening  prayers,  in  part  for  the  higher  fes- 
tivals, is  printed  from  the  Common  Prayer  Book  by  Em.  Ohly  {Evang.  Ha»s=und  Handbuch 
fur  gate  und  bose  Tage,  1866).  On  the  peculiarity  of  the  Psalm  tunes  employed  in  the  Church 
of  England,  vid.  Herin.  Oesterley  ( Der  Gottesdienst  der  eng/ischen  und  der  deutscken  Kirche, 
1863,  S.  73).  [Comp.  also  the  Psalter  and  Canticles  with  the  Ancient  Church  Tones  as  pointed 
in  the  Book  of  Common  Prayer  with  Ritual  Song.    Ed.  Richard  Redhead. — C.  A.  B.] 

In  the  Evangelical  Churches  of  the  Continent  the  liturgical  use  of  the  Psalter  was 
still  more  limited  and  rightly  confined  to  the  subordinate  service,  in  which,  after  the  general 
shipwreck  of  the  eighteenth  century,  it  begins  again  to  be  revived.  For  the  chief  Divine 
services,  Luther  himself  had  especially  abbreviated  the  graduate  in  the  Eormulamissa',  and 
assigned  the  longer  forms  to  private  use.  This  thorough-going  change  was  wrought,  however, 
by  the  introduction  of  congregational  singing  to  which  the  German  Hymn  Book  at  present  so 
fully  appreciated,  was  adapted.  This  was  not  simply  a  restoration  of  the  old  hymnology,  but 
an  enlargement  and  deepening  of  its  evangelical  tone,  rendering  it  suitable  for  systematic 
employment  in  public  service.  In  the  Lutheran  Church  several  Psalms  were  added, — the 
following  by  Luther  himself,  Pss.  xii.,  xiv.,  xlvi.,  lxvii.,  exxiv.,  exxviii.,  exxx.  They  were 
entirely  transformed,  however,  into  new  songs,  adapted  to  music,  partly  to  songs  already  exist- 
ing, and  partly  to  melodies  newly  composed.  In  the  Reformed  Church,  on  the  other  hand, 
the  Psalter  itself  was  employed  as  the  Church  Hymn  Booh,  translated  into  rhymed  verses  in 
the  languages  of  different  countries  {vid.  1 14),  and  provided  with  melodies.  It  is  howevi  r 
to  be  noted,  that  the  latter  system  has  not  been  entirely  foreign  to  the  Lutheran  Church. 
But  it  acquired  only  a  local  prevalence,  and  gradually  disappeared  as  out  of  harmony  with 
the  fundamental  view  mentioned  above.    The  churches  of  the  reformed  confession,  on  the 


40  INTRODUCTION  TO  THE  PSALTER. 

other  hand,  frequently  recurred  to  the  use  of  hymns,  properly  so  called.  According  to  the 
records  of  the  chief  Lutheran  Church  of  St.  Maria  at  Elbing,  the  Lobwasser  version  had 
ceased  to  be  sung  in  the  year  1655,  cf.  G.  Boring,  Choralkunde,  1865,  S.  52,  Anm.* 

%    14.    TRANSLATIONS   OF   THE   PSALMS. 

Among  the  numerous  translations  of  the  Psalms,  we  can  here  allude  to  those  only  which 
have  acquired  an  importance,  either  from  their  extensive  employment  in  Divine  worship,  or 
from  their  scientific  value  in  understanding  the  Psalms.  Sometimes  they  are  of  value  in  both 
respects.  This  is  conspicuously  true,  of  the  oldest,  the  Alexandrian  version  of  the  Psalms. 
For  this  translation,  which,  at  the  earliest  arose,  not  before  the  middle  of  the  third  century 
B.  c.  (vid.  I  4),  among  the  Hellenic  Jews  of  Egypt,  has  enjoyed  the  highest  estimation,  not 
only  among  the  Alexandrian  Jews,  but  also  among  those  of  Palestine,  and  it  is  of  special  sig- 
nificance to  the  Christian  Church  also,  from  the  fact  that  by  far  the  greater  part  of  the  cita- 
tions from  the  Psalms  in  the  New  Testament  are  from  the  text  of  the  Septuagint ;  partly  on 
this  account  also,  that  it  has  been  the  basis  of  the  most  celebrated  of  the  ancient  translations 
in  the  Church.  It  was  made  from  a  Hebrew  text  which  cannot  have  deviated  in  many  pas- 
sages, from  the  readings  of  the  present  well-known  texts,  which  it  renders  with  essential 
truthfulness,  and  often  most  happily;  sometimes,  however,  lacking  in  clearness,  even  to  the 
point  of  being  unintelligible  from  being  too  literal.  Since  the  latter  had,  however,  not  yet 
been  pointed,  we  find  here  and  there  renderings  which  do  not  harmonize  with  the  text  estab- 
lished by  the  Masora.  Occasionally  there  are  slight  interpolations,  and  sometimes  again,  we 
find  slight  omissions.  Its  poetical  character  has  entirely  disappeared.  We  must  add  to  this 
the  fact,  that  a  very  early  (Frenkel,  Vorstudien,  S.  62  f.)  and  continually  increasing  corruption 
of  the  text  had  arisen,  which  could  be  prevented  neither  by  the  gigantic  labors  of  Origen  in 
the  Hexapla  (preserved  to  us  only  in  fragments),  nor  by  the  labors  of  the  Presbyter  Lucianus 
of  Antioch,  which  are  entirely  lost  to  us,  nor  by  those  of  the  Egyptian  Bishop  Kesychius. 

And  this  has  become  all  the  more  important,  since  from  this  Alexandrian  version, — and 
in  fact,  after  the  kowti}  the  old  Latin  translation,  the  so-called  Itala  has  sprung,  to  the  text  of 
which,  the  expositions  of  the  Latin  fathers  refer,  viz.,  Augustine,  Hilar.,  Ambros.,  Prosper,  and 
Cassiodor.  As  revised  by  Jerome,  it  formed  the  Psalterium  Romanum  which  again  revised  in 
Bethelem,  after  the  Hexapla  text  of  the  Septuag.  became  the  Psalterium  Gallicanum,  and 
has  remained  as  the  text  of  the  Vulgate.  For,  while  the  independent  translation  of  Jerome 
of  the  other  books  of  the  Old  Testament,  from  the  Hebrew  text,  became  about  two  hundred 
years  after  his  death,  the  Vulgata  of  the  church ;  his  translation  of  the  Psalter,  of  so  much 
scientific  importance,  juxta  hebraicam  veritatem  (printed  Opp.  ed.  Vallarsi  ix.  3),  was  ex- 
cluded, because  the  general  liturgical  use  of  the  text  already  in  existence,  constituted  an  in- 
separable obstacle. 

The  Alexandrian  Version,  was  followed  with  more  or  less  faithfulness  (the  Hexaplian 
Recension,  in  part)  in  the  fourth  century,  by  the  Lower  Egyptian,  or  ( Coptic)  Memphitic ; 
the  Upper  Egyptian  or  Sahidic  and  the  Ethiopian  translations ;  in  the  fifth  century  by  the 
Armenian;  in  the  sixth  by  the  Gregorian  or  Grusinian,  and  likewise  by  the  Syrian  of  Poly- 
carp,  in  the  seventh  by  a  Syrian  translation  made  by  a  Monophysite  which  is  identical  according 
to  Pococke's  translation  from  Abulfaragii  hist,  dynast,  1663,  p.  100,  with  the  commonly 
called  versio  figurata  (vid.  Keil,  Lehrbuch  der  histor.  Jcritisch.  Einl.,  S.  551),  still  later  by  sev- 
eral Arabic  translations  and  the  Gothic  translations  of  Ulfilas.  Yet  we  must  remark  that  both 
ttie  Coptic  (M.  G.  Schwartze,  Psalterium  in  dialect.copt.  ling,  memphiticam  translatum,  1843,  p. 
xlii.)  as  well  as  the  ^Ethiopic  version  (Dorn,  De  Psalt.  JEth.,  1825,  p.  17  sq.),  do  not  follow,  as  is 
generally  affirmed  the  Cod.  Alex.,  but  frequently  the  Cod.  Vatic,  and  sometimes  a  text  deviating 
entirely  from  that  of  the  Septuagint,  containing  sometimes  also,  matter  quite  peculiar  to  itself. 

*  [Binnie:  "The  Psalms  retain  to  this  day  something  of  their  ancient  prominence  in  the  Genevan  and  French  churches. 
—In  Holland,  a  numerous  party  in  the  Reformed  Church  scruple,  like  the  primitive  African  Church,  to  employ  in  public 
worship  any  hymns  but  those  of  the  Psalter ;  and  it  is  well  known  that  the  same  scruple  is  somewhat  extensively  prevalent 
in  Scotland  and  the  United  States  of  America.  In  the  course  of  last  century,  the  use  of  Watts'  Adaptations  of  the  Psalnia 
led  the  way  to  a  general  introduction  of  modern  hymns  among  the  English  Nonconformists,  to  the  exclusion  of  the  Bible 
psalmody,  and  a  similar  change  took  place,  contemporaneously,  in  the  greater  part  of  the  American  churches."— C.  A.  B.J 


§14.  TRANSLATIONS  OF  THE  PSALMS.  41 

Originating  in  the  second  century,  we  have  the  Peschito,  independently  translated  how- 
ever from  an  unpointed  text,  although,  frequently  drawing  from  the  Septuag.  and  sometimes 
from  a  Chald.  paraphrase.  This  was  the  prevailing  translation  of  the  Syrian  Church,  and 
several  Arabic  translations  have  directly  originated  from  it.  Tropical  expressions  it  frequently 
changes,  and  aims  generally  at  expositions,  and  the  removal  of  difficulties.  It  omits  the  his- 
torical and  musical  references  in  the  superscriptions,  substituting  others  occasionally,  which 
originated  with  the  Church  fathers,  and  contains  many  departures  from  the  Hebrew  text 
besides  its  peculiar  division  of  the  verses. 

A  translation,  likewise  independent,  and  following  a  text  sometimes  differently  vocalized 
from  our  present  text,  was  made  in  the  first  half  of  the  second  century,  by  the  Jewish  prose- 
lyte, A quila  of  Pontus,  exceedingly  well  versed  in  the  Greek  and  Hebrew.  The  work  was 
done  for  the  benefit  of  the  Jewish  brethren  and  enjoyed  among  them  an  estimation  above 
that  of  the  Septuag.  Jerome  also,  occasionally,  conforms  to  it,  although  he  censures  it 
severely,  for  its  opposition  to  the  interpretation  of  the  Church.  He  endeavors  to  render  the 
Hebrew  with  the  greatest  possible  faithfulness,  and  as  much  as  possible  to  adhere  to  the 
etymology,  in  his  translation. 

Another  Jewish  proselyte,  Theodotion  of  Ephesus,  attempted  soon  afterwards  with  the 
assistance  of  Aquila,  an  improvement  of  the  text  of  the  Septuag.  From  this,  the  book  of 
Daniel  was  actually  taken  into  the  Greek  Bible,  in  place  of  the  previous  translation.  The 
Hcxapla  of  Origen  has  preserved  to  us  of  this  translation,  the  book  of  Psalms,  like  the 
other  books,  only  in  fragments.  This  is  also  true  of  the  freer  translation  of  Symmachns  the 
Ebionite  of  somewhat  later  date,  who  attempts  to  give  the  sense  simply  of  the  original ;  and  of 
the  anonymous  Greek  translations,  which  Origen  could  only  designate  as  quinta,  sexia, 
septima. 

How  the  Psalms  were  understood  by  the  Synagogue,  in  the  first  centuries  of  the  present 
era,  we  can  learn  from  the  text  of  the  Targum,  i.  e.  the  Chaldaic  translation  of  the  Psalms, 
which  is  known  unfortunately  only  in  a  very  much  neglected  form  of  the  text.  This  was  less 
paraphrased,  than  the  other  books  of  the  Old  Testament.  This  translation,  the  Aramaic 
idiom  of  which  resembles  that  of  the  Syriac,  belongs  to  the  group  of  Jerusalem  Targums 
(Geiger,  Urschrift  und  Uebers.  der  Bibel  in  Hirer  Abhangigkeit  von  der  innern  Entwickelung 
des  Judenthums,  1857,  S.  166  £),  but  is  under  the  influence  of  earlier  traditions,  since  we  may 
safely  say  "  there  were  written  Aramaic  translations  of  the  greater  part  of  the  books  of  the  Bible 
as  early  as  the  time  of  the  Hasmonaeans  "  (Zunz,  Die  gottesdiemtlichen  Vortrdge  der  Juden 
1832,  S.  61.) 

Luther's  German  translation,  does  not,  it  is  true,  give  us  the  Hebrew  text,  in  its  rhyth- 
mical numbers,  and  it  is  defective  from  some  misinterpretations  unavoidable  in  the  state  of 
Hebrew  philology  of  his  days,  but  it  is  written  with  such  a  spiritual  experience,  and  theologi- 
cal insight  drawn  from  the  understanding  of  the  heart  that  it  breathes  the  original  spirit  and 
life  of  the  text.  By  its  side  also,  in  the  Lutheran  Church,  the  Psalter  is  especially  esteemed 
as  published  by  Joh.  Magdeburgius,  Frankfort,  1565,  with  a  preface  by  Tileman  Heshusius 
"In  the  Form  of  Songs  in  German  Bhyme,"  and  also  in  the  Latin  paraphrase  and  versified 
form,  composed  partly  under  the  influence  of  Melanchthon,  e.  g.,  by  Eobon  Hesse,  Joh. 
Major,  Jak.  Micyllus,  Joh.  Stigel  et  al.  The  Psalms  by  Hesse,  which  Veit  Dietrich  anno- 
tated, attained  such  an  appreciation,  that  they  went  through  forty  editions  in  seventy  years, 
serving,  however,  like  all  the  paraphrases  simply  the  uses  of  private  edification,  or  aesthetic 
and  literary  ends. 

In  the  Reformed  Church  on  the  other  hand  "  The  entire  Psalter  of  David"  was  arranged 
in  the  form  of  hymns,  and  furnished  with  tunes,  and  was  intended,  in  a  narrow  sense  from 
the  beginning,  for  use  in  the  Church,  and  obtained  even  in  the  Lutheran  Church  to  the  time 
of  crypto-Calvinistic  controversies  extensive  use  and  approval.  Then  the  Psalter  of  Burcard 
Waldis,  who  after  similar  efforts  by  Joh.  Zwick,  1536,  Jak.  Dachser,  1538,  Hans  Gamersfei- 
der,  1542,  brought  out  the  Psalms  in  1553,  "  With  New  Tunes  and  Artistic  Rhymes  in  order 
to  banhh  oppressive  thoughts  and  devilish  trials,"  with  for  the  most  part  excellent  tunes  in 
spite  of  its  songs  of  from  nine  to  twelve  lines,  (von  Tucher,  Schatz  des  evang.  Kirchengesan- 


42  INTRODUCTION  TO  THE  PSALTER. 

ges  TJi.  2,  S.  318).  Then  still  more  the  French  Psalter  in  verses  begun  by  Clemens  Marot, 
finished  by  Theodore  Beza  (1562)  with  melodies  by  Claude  Goudimcl  (1565),  the  teacher  of 
Palestrina,  prepared  in  a  German  translation  by  Ambrosius  Lobwasser,  1565,  but  first  issued 
in  1573  (comp.  A.  Ebrard,  Ausgewahlte  Ps.  Davids  naoh  GoudhneVs  Weise,  1852). 

As  Hymn  Booh  of  the  Evangelical  Churches,  outside  of  Germany,  there  appeared  during 
the  period  of  the  Eeformation,  various  books  of  Psalms,  in  the  languages  of  different  coun- 
tries. (Comp.  G.  Doring,  Chloralkunde,  1865,  S.  57  f.)  Thus  in  the  Flemish  tongue,  in  1540, 
with  159  tunes  ;  1562  in  English  ;*  1567  in  Dutch  (as  a  translation  from  the  French).  The 
year  1579  brought  out  the  first  Dutch  translation  of  the  Lutheran  Psalter;  1578  an 
Italian ;  1580,  a  Polish  translation,  still  in  use,  by  Joh.  Kochanowski,  after  the  appearance 
in  the  same  language  in  155-4-5  of  a  metrical  translation  by  Nicol.  Rey  (Doring,  S.  434) ;  1582 
a  Danish  translation  in  which  the  previously  published  "Beautiful  great  Psalm  Book  by 
Hans  Thomisen,"  was  alluded  to  ;  1585  a  Swedish. 

More  philological  and  literary  interest  than  theological  importance,  is  attached  to  the 
Psalms,  verse  by  verse,  with  brief  expositions  from  Augustine  and  Cassiodor.,  by  Notker  Labeo 
(tl022)  in  St.  Gall  (vid.  H.  Hattemar,  Denkmale  des  Mittelalters,  1844  f.  Bd.  2).  The  same  is 
true  of  the  German  interlinear  versions  from  manuscripts  of  the  twelfth  and  thirteenth  cen- 
turies, published  by  C.  G.  Graff,  1839. 

Apart  from  the  translations  added,  by  almost  all  the  commentators,  to  the  Psalms  or  in- 
terwoven in  their  works,  a  considerable  number  of  translations,  mostly  of  a  poetical  or  met- 
rical character  have  been  published,  since  the  middle  of  the  eighteenth  century  with  short 
introductions  and  expository  remarks,  partly  for  the  purpose  of  rendering  them  more 
thoroughly  understood,  partly  to  extend  to  a  wider  circle,  a  more  correct  appreciation  of  the 
Psalms.  Among  them,  we  refer  to  the  following:  Die  [poet)  Uebers.  von  J.  A.  Cramer  with 
(instructive)  treatises,  1763  f.  4  Theile ;  J.  D.  Michaelis  with  remarks  for  the  unlearned  (6 
Th.  des.  A.  T.),  2  Ausg.  1771;  Gotth.  Frang.  Zacharia  (free  and  explanatory),  1773;  J.  G. 
Hasse  (in  his  Idiognomik  Davids),  1784;  G.  C  Knapp  (with  learned  remarks,  1778,  3  Ausg. 
1789;  Mos.  Mendelssohn  (metrical  in  close  dependence  upon  Luther's  version^,  2  Ausg. 
1788;  Chr.  Gotth.  Kuhnol  (metrical),  1799;  J.  Chr.  Casp.  Nachtigall,  1797;  J.  Pud.  Scharer, 
1812 ;  Stuhlmann,  1812 :  Franz  Volkmar  Reinhard,  1813 ;  K.  W.  Justi  [Nationalgesange 
der  Heb.,  1803-18,  3  Bde ;  Blumen  althebr.  Dichtkunst,  1809 ;  Sionitische  Harfenkldnge, 
1829) ;  J.  G.  Eichhorn  (after  his  death  by  E.  G.  von  Hieronym.),1834;  Mich.  Sachs,  1835; 
J.  B.  Koster  (in  accordance  with  their  strophical  arrangement  with  introduction  and  remarks), 
1837  ;  W.  Krahmer  (metrical  with  expositions),  2  Bde.  1837  ;  J.  G.  Vaihinger  (rhythmical 
with  expositions),  1845;  2  (Title)  Ausg.,  1856;  G.  Meier,  1850 ;  Camphausen  (as  part  of  Bun- 
sen's  Bibelwerk,  retaining  the  Lutheran  version  as  far  as  possible  and  with  great  skill),  1863. 
J.  Maurer  1838  issued  a  Latin  translation  with  grammatical  remarks.! 

I    15.   EXPOSITIONS   OF  THE   PSALMS. 

The  expositions  of  the  Church  fathers,  including  those  of  Origen  himself,  who  was  not 
unacquainted  with  Hebrew,  are  based  entirely  upon  the  text  of  the  Septuagint,  and  from  the 
translations  originating  from  it.  They  do  not  give  expositions  of  the  passages  in  a  strict 
sense,  but  simply  devotional,  and  frequently  very  practical  and  valuable  observations,  based 
upon  them.  They  were  frequently  also  sermons,  with  partly  a  dogmatic,  but  more  frequently 
an  ethical  development  of  the  thoughts  which  were  called  forth  by  them ;  but  written  from  a 

*  [Wordsworth :  "The  English  Version  in  our  Book  of  Common  Prayer  was  made  in  A.  D.  1535  and  revised  A.  D.  1 539 
It  was  not  formed  from  the  original  Hebrew,  but,  for  the  most  part  from  that  Latin  version  which  is  called  the  Galilean 
Psalter,  and  which  was  derived  mainly  from  the  Septuagint  and  was  due  to  St.  Jerome  {circa  A.  D.  390),  and  is  in  substance 
the  Vulgate,  or  commonly  received  Version  of  the  Psalms  in  the  Latin  Church.  St.  Jerome  afterwards  executed  a  transla- 
tion of  the  Psalter  from  the  Hebrew  text;  but,  on  account  of  the  previous  general  reception  of  the  Gallican  Psalter  in  the 
musical  services  of  the  Church,  this  more  correct  translation  has  never  obtained  that  popularity  to  which,  on  account  of  its 
greater  accuracy,  It  was  justly  entitled.  The  same  may  be  said  of  our  own  English  Version  of  the  Psalter,  in  our  authorized 
Translation  of  the  Bible,  which  was  made  by  command  of  King  James  I.  in  A.  D.  1610,  from  the  original  Hebrew.  Inferior 
to  the  Prayer  Book  version  in  rhythmical  beauty  and  musical  applicability,  but  much  superior  to  it  in  critical  accuracy, 
it  will  never  supercede  that  Version  in  the  choral  service  of  the  Church." — C.  A.  B.] 

f  [The  English  translations  will  be  mentioned  in  connection  with  the  Coinin.  at  the  end  of  the  next  section.— C.  A.  BL 


§15.   EXPOSITIONS  OF  THE  PSALMS.  43 

New  Testament  stand-point,  and  without  historical  discrimination,  full  of  allegorical  and  mys- 
tical references,  continually  misunderstanding  the  economy  of  the  old  covenant.  We  possess, 
moreover,  only  fragments  of  Origen's  expositions  of  the  Psalms,  translated  hy  Rufinus,  and 
nothing  hut  translations  of  Jerome  (vid.  \  14),  for  the  Breviarium  in  Psalterium  in  his  Opp., 
Ed.  Vallarsi  viii.  2  is  not  genuine.  The  commentary  of  Eusebius  Pamphilii  (on  Ps.  i.-cxiv. 
hebr.)  alluded  to  by  Montfaucon  ( Collectio  nova  Pair,  et  Script.  Grxc.  T.  I.),  is  of  special  impor- 
tance, on  account  of  its  citations  from  the  Hexapla.  The  short  expositions  of  Athanasius  are 
entirely  dependent  upon  Philo,  in  their  references  to  Hebrew  names  and  words  :  his  letter  to 
Marcellinus,  however,  ecg  ttjv  ipfiveiav  tuv  tfiaX/tav  translated  into  Latin  by  Jos.  Reuchlin,  and 
into  German  by  J.  Spalatin,  gives  some  statements  on  the  use  of  the  Psalms,  classified  accord- 
ing to  certain  points  of  view,  and  with  reference  to  the  riches  of  their  contents,  and  their 
manifold  adaptations  to  the  various  conditions  of  life  and  frames  of  mind.  Most  highly 
prized  by  the  Greek  Church,  of  all  the  works  of  Chrysostom,  was  his  very  comprehensive 
commentary  on  the  Psalms,  of  which  we  possess  little  more  than  the  third  part.  It  is  all 
homiletical,  occasionally  introducing  the  Hebrew  text  from  Origen's  Hexapla,  and  comparing 
it  with  the  various  Greek  translations.  Comparisons  with  the  latter  were  contained  also  in 
the  Comm.  of  Theodoret,  forming  the  much  needed  beginnings  of  grammatical  and  historical 
exposition.  Little  profit  can  be  derived  from  Euthymius  Zigabenus  in  the  twelfth  century. 
Compilations  from  all  the  Greek  fathers,  and  from  some  whom  we  know  only  by  name,  are 
contained  in  the  Catena  of  which  the  most  complete  collection  was  published  in  1643  at 
Antwerp  in  3  Vols,  by  the  Jesuit  Corderius.  From  the  Latin  Church,  we  must  allude  to  the 
strongly  allegorical  Tractatus  super  Psalmos  of  Hilarius  Piktav.,  drawn  from  Origen  and 
Eusebius,  also  to  the  Enarrationes  in  Ps.  of  Ambrosius  drawn  partly  from  dictation,  partly 
from  notes  of  sermons,  full  of  warmth,  enthusiasm  and  vivacity,  and  finally  to  the  Enarra- 
tiones of  Augustine,  likewise  taken  from  sermons  (Sermones)  from  which  Cassiodorus  drew 
chiefly  his  Expositiones  in  omnes  Ps.  Schliiter  in  1865  drew  from  them  "  apothegms  "  and 
translated  them  into  German.  The  younger  Arnobius,  the  semi-Pelagian,  based  his  para- 
phrastic Commentary,  not  on  the  Bala  but  upon  the  translation  of  Jerome. 

In  the  middle  ages,  the  labor  on  the  Psalms  did  not  cease.  But  being  entirely  ignorant 
of  the  Hebrew,  wholly  dependent  upon  the  letter  of  the  Vulgate,  lost  in  mystical  and  alle- 
gorical references,  given  up  to  dogmatical  views,  (in  which  some  independence  was  exhibited, 
as  in  the  labors  of  Thomas  Aquinas,  Alexander  of  Hales,  Bonaventura  and  Albertus  Magnus), 
they  could  not  really  advance  the  proper  understanding  of  the  Psalms.  They  nevertheless 
in  such  labors  as  these  of  Alcuin,  Haymo  of  Halberstadt,  and  Remigius  of  Auxerre  of  the 
ninth  century,  and  of  Bishop  Bruno  of  Wurzburg  in  the  eleventh,  and  of  Peter  Lombard  in 
the  twelfth  century,  as  compilations  and  Catena,  preserved  the  treasures  of  the  older  in- 
terpretations of  the  Church,  drawn  as  they  were  chiefly  from  Augustine,  and  a  few  others 
among  his  predecessors.  The  samples  ofSyriac  Expositions  of  the  Psalms,  by  GregorBarhe- 
brajus  of  the  thirteenth  century,  are  quite  similar  in  their  character.  The  great  prevalence 
of  an  allegorical  tendency,  is  particularly  manifest  in  additions  of  Paul.  Burgensis  to  Postilles 
of  the  Franciscan,  Nicol.of  Lyra,  whose  expositions  were  of  a  more  historical  character.  It 
was  quite  prominent  also  in  the  twelfth  century  in  the  words  of  Rupert  of  Deitz ;  less  so  in 
Hugo  of  St.  Victor  who  uses  the  ascetic  element  and  the  popular  and  practical  application 
especially  in  his  exposition  of  the  Psalms. 

We  have  similar  expositions  also  from  the  Synagogue  which  labored  more  upon  the 
Midrash  on  the  Psalms  than  with  the  text  itself,  carrying  to  still  greater  extremes  the  fancies 
and  trivialities  of  the  Talmud  and  the  Rabbis  (vid.  Zunz,  Ghttesdienstl.  Vorfr.,  S.  266,  on 
the  Midrasch,  Schochar  thob,  which  according  to  Delitzsch  ii.  442  the  poet  Jedaja  Penini  ex- 
plained in  the  thirteenth  century;  and  the  Midrasch-catena  under  the  title  of jalkutk).  But 
from  the  beginning  of  the  tenth  century,  especially  under  Arabic  influence,  the  grammatical 
and  lexicographical  studies  of  the  Jews  have  gradually  contributed  to  the  explanation  of  the 
Psalms.  We  know  but  little,  however,  of  the  Arabic  translation  and  expositions  of  the  Saadia 
Gaon  except  from  the  selections  by  Haneberg  (1840)  and  Ewald  (1844)  ;  the  same  is  true  of 
the  commentary  of  the  Karaer  Jefeth  of  Boszra  known  through  the  Abbot  Barges  (1846) 


44  INTRODUCTION  TO  THE  PSALTER. 

(coinp.  Delitzsch,  Anekdota  zur  mittelalterlichen  Scholastik  unter  Juden  und  Moslemen,  S. 
314).  But  the  first  expositions  of  the  Church,  which  were  founded  upon  the  knowledge  of  the 
Hebrew,  and  have  since  been  extensively  used,  were  based  upon  the  commentaries  of  the  follow- 
ing distinguished  Rabbis. — 1.  R.  Salomon,  ben  Isaac  (since  the  time  of  Zunz,  cited  as  Isaki,  but 
earlier  erroneously  cited  as  Jarchi;  and  even  Raschi),  f  1105;  rich  in  correct  explanation  of 
words,  but  richer  still  in  Judaistic  frivolities,  with  traditions  from  the  Midrash  and  the  Tal- 
mud scattered  through  it  in  great  profusion.  2.  R.  Abraham  ben  Meier,  ben  Ezra,  usually 
Aben  Ezra,  f  1167,  especially  important  for  his  citations  from  older  commentators'  philologi- 
cal investigations,  whose  works  are  lost,  but  more  ingenious  than  happy  in  his  own  inferences. 
3.  R.  David  Kimchi,  f  1250,  chiefly  grammatical  and  historical  in  his  expositions  but  con- 
sciously opposed  to  the  Church,  and  especially  to  Messianic  interpretations.  Among  the 
latter  expositors,  Delitzsch  praises  the  conciseness  and  clearness  of  the  commentary  of  Obadia 
Sforno,  f  1550,  the  teacher  of  Reuchlin. 

The  value  of  the  newly  acquired  philological  helps  to  exposition,  were  in  the  Roman 
Catholic  Church  especially  recognized  in  the  sixteenth  century  by  Aug.  Justiniani,  in  selec- 
tions from  the  Midrash  and  Sohar,  by  Pagnini  and  Felix  Pratensis  in  reference  to  the  text 
and  translation,  and  by  Genebrardus,  with  reference  to  their  exposition  ;  in  the  seventeenth 
century  especially  by  Anton  Agellius,  De  Muys,  M.  Este,  and  Bellarmin  while  by  Cornel,  a 
Lapide,  and  Job.  Maldonat,  the  usual  views  of  their  most  eminent  predecessors  were  trea- 
sured up  :  in  the  Analysis  of  the  Jesuit  Le  Blanc  and  in  the  Commentarius  in  ps.  in  6  folios, 
by  John  Lorinus,  exposition  was  swallowed  up  in  Scholasticism.  In  the  eighteenth  century 
the  current  turned  in  favor  of  the  practical  and  religious  tendency  through  the  expositions  of 
De  Lacy,  Berthier,  and  La  Harpe,  but  especially  in  the  Comment.  Literalis  of  Calmet,  the 
Benedictine,  a  learned  and  reflective  method  was  again  realized,  which  in  the  nineteenth 
century  acquired  a  profounder  and  fresher  tone,  under  the  stimulus  of  Protestant  exegesis. 
This  is  apparent  in  the  translations  of  the  Old  Testament,  began  by  Brentano  and  continued 
by  Dereser  and  Scholtz ;  and  particularly  in  the  exposition  of  the  Messianic  Psalms  by  Job. 
Bade  (1851),  and  Laur.  Reinke  (1857);  in  Peter  Schegg  (1857  f.j,  Translations  and  Ex- 
position of  the  Psalms  for  the  "Information  and  Consideration  "  of  a  large  circle  of  readers ; 
and  in  the  "Theologie  der  Psalmen."  by  J.  Konig  (1857).  As  "Beitrag  zum  erbaulichcn 
tichriftstudium  "  and  as  "Trost  und  Erbauungsbuch  "  there  appeared  the  metrical  translation 
of  the  Songs  of  David,  Joh.  Bapt.,  Konig,  5  Bde.,  1830,  and  W.  von  Gulick,  1858,  described 
"  das  Psalterium  nach  seinem  Hauptinhalte  in  seiner  wissensch.  undprakt.  Bedcutung". 

There  appeared  in  the  period  of  the  Reformation,  important  for  all  subsequent  times,  in  this 
domain,  the  expositions  of  Luther  (since  1519),  especially  on  the  penitential  Psalms,  and  those 
of  Calvin  (1564),  edited  by  Tholuck  (1836).  The  former  whose  whole  heart  was  in  the 
Psalter  was  distinguished  especially  for  his  grasp  of  the  unity  of  both  testaments,  although 
Messianic  and  at  times  allegorizing  in  opposition  to  the  principles  which  he  himself  so 
energetically  announced;  the  latter  historical  and  psychological  in  prevailing  typi- 
cal exposition ;  and  both  were  executed  with  warm  appreciation  of  their  religious  and  ethical 
contents. 

A  spirit  kindred  to  that  of  Luther's  exposition  of  the  Psalms,  speaks  forth  from  the 
Interpretatio  in  Librium  Ps.  (1524),  by  Joh.  Bugenhagen,  with  a  preface  and  commendatory 
notice  by  Luther.  It  has  for  two  centuries  fructified  this  field  of  labor.  Upon  it  was  based 
the  commentary  of  Joh.  Brenz  ( Opp.  1578  sq.),  the  Hijpomnemata  of  Victorin.  Strigel,  1563 ; 
the  Brevis  ac  perspicua  explicatio  in  the  Biblia  of  Luc.  Osiander  1588  sq.  (many  times  also 
in  German) ;  the  Comment,  in  Ps.  passionales  ;  decern  prior es  ;  graduuni;paznitentiales  of  Joh. 
Tarnow  since  1621 ;  and  the  Adnotationes  also  of  John  Quistorp  1648,  contributed  by  learned 
exegesis  towards  understanding  the  Psalms,  whilst  on  their  foundation,  such  comprehensive 
labors  as  "Per  ganze  Psalter,"  by  Selnecker  in  fol.  (1565)  1581 ;  the  Enar ratio  Pss.  by  Moller 
in  3  vols.  1573  originating  from  lectures ;  "Auslegung  allcr  Psalmen,"  by  Hieron.  Menzel, 
1594 ;  the  Commentary  of  Gesner  in  fol.  1609 ;  along  with  his  Meditatio  generalis  Psalterii,  1597  ; 
the  Comment,  aureus,  by  Erp.  Schnepf,  1619  ;  the  Psalter,  of  Eckhard  in  fol.  1624 ;  the  Cith- 
arosdus  mysticus  by  G.  Chr.  Renschel,  2  Bde.  4,  1665 ;  the  Labores  psalteriales  theoretico-prao- 


§  15.    EXPOSITIONS  OF  THE  PSALMS.  45 

tici,  by  Christ.  Dauderstadt,  in  fol.  1679 ;  and  especially  the  Comment,  exeget.  practi.  by 
Eeinhard  Bake,  full  of  rich  and  interesting  information  (lGG-i)  1683,  explained  their  religious 
value,  although  at  times  very  dogmatically  and  schemingly,  and  were  the  means  of  their 
practical  valuation  until  finally  Abrah.  Calov  in  the  Biblia  illwtrata  1672  sq.  and  Mart. 
Geier  in  the  Comm.  in  Pss.  (1688),  1709  fol..,  employed  the  contributions  of  their  predecessors  in 
learned  independent  labors  written  from  the  stand-point  of  the  dogmatics  of  the  church,  and 
Joh.  Arndt  expounded  and  explained  "J)en  ganzen  Psalter  Davids,  des  Konigs  und  Pro- 
pheten,"  in  451  sermons,  1686  fol.  We  must  also  here  allude  to  Valer.  Herbergers  "Paradies- 
blumblein"  from  the  pleasure  garden  of  the  150  Psalms  (2nd  Aufl.  mit  Vorwort  von  C.  M.  Otto 
1862)  brought  by  the  author  only  down  to  Ps.  xxiii.  3,  and  after  his  death  in  1867,  continued 
by  his  son  Zacharias. 

In  the  Reformed  Church  before  the  time  of  Calvin,  the  Pss.  Libri  V  ad  Ebr.  veritatem 
versi  et  elucidati  by  Martin  Bucer,  originally  published  in  1526  in  fol.  under  the  name  of 
Aretius  Felinus,  deserves  a  special  mention ;  and  also  the  Comment,  of  Conr.  Pellicanus,  1532  ; 
after  Calvin,  besides  the  compilation  of  Aug.  Marloratus  1562,  and  that  of  Wolfg.  Musculus 
1550,  and  Joh.  Piscator,  f  1626,  in  the  Comment,  in  nmnes  TAbros  V.  T.  1646,  that  of  Mos.  Amy- 
raldus,  Paraphras.in  Pss.  cum  annott.  etargum,  1662,  is  particularly  valuable,  on  account  of 
its  careful  presentation  of  the  contents  and  their  connection.  Principally  derived  from  Cal- 
vin, and  appearing  contemporaneously,  (1556),  is  that  of  Rob.  Stephanus,  generally  cited 
under  the  title  of  Vatabulus,  and  with  an  annotated  translation  of  the  Liber  Pss.  Davidis  ; 
afterwards  republished  with  notes  from  Grotius  by  G.  J.  L.  Vogel  1767.  By  false  use  of  his- 
tory and  parallel  expressions  of  heathen  writers,  the  theological  understanding  of  the  Psalms 
does  not  receive  its  just  value  from  Grotius  {Annntfat.  1644) ;  while  in  spite  of  his  linguistic 
attainments,  the  historical  exposition  of  Joh.  Coccejus  {Comm.  in  Pss.  Davidis,  1660)  is 
spoiled  by  his  false  typology.  Hence  the  judgment  of  former  times,  that  Grotius  finds  Christ 
nowhere,  Coccejus,  everywhere  in  the  sacred  Scriptures.  Richly  suggestive,  very  peculiar  but 
too  much  given  to  historizing  is  the  Latin  paraphrase  with  an  Introduction  and  notes  by 
Ezron  Riidinger  (1580  and  81  in  4),  first  a  pupil  with  Melanchthon  at  Wittenberg,  and  after- 
wards Prof,  among  the  Bohemian  brethren.  Of  permanent  importance  are  the  three  vols,  of 
the  Critici  sacri,  and  two  vols,  of  Synopsis  criiicor.,  of  Matthew  Polus,  expositions  compiled 
from  learned  investigators  of  the  sixteenth  and  seventeenth  centuries. 

The  learned  side  of  the  Ps.  was  represented  in  the  eighteenth  century,  by  Joh.  Clericus, 
in  the  style  of  Grotius,  but  with  still  greater  theological  shallowness  (Libr.  hagiograph.  edited 
after  his  death  by  J.  Barbayrac  1731) ;  by  Herm.  Venema  {Comment,  in  Pss.  6  vols.  4to,  1762 
sq.),  critical,  but  without  taste;  by  J.  H.  Michaelis  {Annott.  ubei-ior., 17  20),  with  comparison  of 
dialects  and  many  selections  from  his  predecessors  ;  by  J.  A.  Dietelmair  (1755)  in  vol.  6  of  the 
so-called  English  Biblework,  predominantly  practical  and  popular  in  its  purposes  ;  it  acquired 
a  deeper  theological  character  in  the  style  of  Bengel  through  Phil.  Dav.  Burk  ( Gnomon  2  vol. 
4,  1760)  and  Chr.  Aug.  Crusius  {Hypomncmata,  1764),  which  was  lost  again  in  mere  verbal 
exposition,  with  numerous  untenable  citations  from  the  dialects,  which  Gottl.  Ringeltaube,  in 
his  translation,  with  notes,  1790,  of  the  first  fifty  Psalms,  made  use  of  in  a  more  judicious 
manner.  Among  the  interpretations  in  Germany  intended  especially  for  edification,  the  most 
prominent  are  those  of  Aug.  Herm.  Francke,  published  by  his  son,  G.  A.  Francke,  in  two  vols. 
4to.  Erkldrungen  der  Psalmen  Davids  (1730)  and  Introductio  in  Psalfcrium  generalis  et,  spe- 
cial is  (1734  in  1  vol.  4);  Joachim  Lange,  Davidisch-Salomonisches  Licht  und  Recht  4 
(1735) ;  Sigm.  Baumgarten,  Erbauliche  Erklarung  2  Bde.  4  (1759) ;  Joh.  Dav.  Frisch,  Keu- 
klingende  Harfe  Davids  (3  Aufl.  1731);  C.  Herm.  Rieger,  Kurze  Betrachtungen  (2  Aufl.  1859) ; 
Fr.  Chr.  Oetinger,  Die  Psalmen  Davids  nach  den  7  Bitten  des  Gebets  des  Herm,  neue 
verbess.  Aufl,  1776  (also  in  the  Sdmmtlichen  theosophisch.  Schriften  Oetingera  P>d.  iii.,  newly 
edited  by  Ehmann).  Valuable  hints  may  be  also  found  in  the  Beit  rage  zu  J.  A.  Bevgels 
Schrifterkldrung,  issued  by  Osc.  Wachter,  1805.  The  Berlenburger  Bible  (1772  ff.),  2  Ausg. 
1756  f.  is  to  be  used  with  even  greater  caution  for  the  Old  Testament  than  for  the  New ;  like- 
wise Emanuel  Swedenborg's  Condensed  Exposition  of  the  inner  sense  of  the  Prophetical  Books 
of  the  Old  Testament,  and  the  Psalms  of  David,  1852. 


46  INTRODUCTION  TO  THE  PSALTER. 


The  Scholia  of  E.  F.  C.  Rosenmuller,  especially  in  the  2d  ed,  1821  sq.,  3  vols,  (condensed 
into  1vol.  1831)  have  acquired  a  lasting'value  in  the  nineteenth  century,  on  account  of  their 
selections  from  the  ancient  translations  and  Rabbis  and  rare  treatises.  De  Wette  1811  (5  Aufl. 
by  G.  Baur  1856)  gave  a  new  impulse  to  the  exposition  of  the  Psalms,  in  representing  them 
after  Herder  as  the  national  poetry  of  the  Hebrews;  likewise  J.  B.  Koster  1837,  by  empha- 
sizing their  strophic  arrangement;  H.  Ewald  also  1836,  (3  Aufl.  1866  as  the  2d  part  of"  Die 
Dichter  des  A.  B,"  the  1st  part  of  which,  1839,  2  Aufl.  I860,  contains  the  important 
General  Introduction  to  Hebrew  Poetry),  by  his  remarks  respecting  the  origin  and 
contents  of  the  poetry  of  the  Psalms,  their  turns  of  expression  and  the  like;  F.  Hit- 
zig  in  the  Historical  Commentary,  1836,  attached  to  his  Uebersetzung  der  Psalmen,  1836 
(both  fully  revised  1863,  '65),  by  his  ingenious,  although  sometimes  far-fetched  philo- 
logical, critical,  and  historical  remarks,  which  aimed  to  establish  a  positive  criticism,  in 
the  place  of  the  mostly  negative  criticism  of  De  Wette ;  J.  Olshausen,  1853,  by  philological 
minuteness  and  severity,  which  yet  is  accompanied  with  many  complaints  as  to  the  corruption 
of  the  text,  and  a  conjectural  criticism,  just  as  extended  as  in  the  spinning  out  of  assumptions 
of  Hitzig  of  Maccabean  Psalms,  falling  into  a  groundless  historical  criticism;  H.  Hupfeld,  1855 
to  1862  (4  Bde.)  [II.  Aufl.  herausgegeben  von  Ed.  Riehm,  1869  sqq.  with  many  valuable  notes  by 
the  editor. — C.A.B.],  by  his  thoroughness  as  to  the  language  and  history  with  attempts  at  bibli- 
cal and  theological-exposition,  which,  however,  are  frequently  disturbed,  and  diverted  from  the 
rio-ht  track  by  his  opposition  to  Hengstenberg,  which  is  carried  out  even  to  bitterness.  The 
commentary  of  the  latter  is  far  richer  in  its  contributions  of  every  sort  (4  Bde.,  1842-47.  II. 
Aufl.,  1849-52)  [Eng.  translation,  3  vols.,  Edinburgh,  1857,  J.  B.  H.],  and  is  more  judicious 
than  L.  Clauss  {Beitrdge  1831)  and  R.  Stier  (70  ausgewdhlte  Psalmen,  1834-36,  2  Bde.),  and  has 
again  decidedly  resumed  the  path  of  the  views  of  the  Church.  This,  in  connection  with  the 
Commentary  of  Fr.  Delitzsch  (2  Bde.,  1859,  '60)  [Neue  Ausarbeitung  mit  Beitrdgen  von  Prof. 
Fleischer  und  Wetzstein,  1867,  in  connection  with  the  series  of  Comm.  on  the  Old  Testament 
by  Keil  and  Delitzsch,  English  Translation,  3  vols.  Edin.  1871. — C.  A.  B.]  rich  in  spiritual 
perception  and  rabbinical  learning,  is  especially  to  be  commended  to  students.  The  Ausle- 
gung  of  C.  von  Lengerke  (2  Bde.  1847),  is  a  worthless  compilation  from  Hitzig  and  Heng- 
stenbero-.  G.  Ph.  Kaiser,  Zusammenhangende  historische  Erkldrung,  1827,  is  unimportant. 
Worthy  of  consideration,  however,  is  the  commentary  of  C.  Bohl  (12  Messian.  Psalmen,  1862), 
and  Kurtz,  Zur  Theologie  der  Psalmen,  1865;  likewise  Fr.  Bottcher,  Neue  exegetisch-kritische 
Aehrenlese,  Abtheil.  2,  1864,  published  after  the  author's  death  by  Ferd.  Miihlau. 

In  addition  to  several  translations  with  notes  alluded  to  at  the  end  of  \  14,  the  following 
occupy  the  middle  ground  between  the  learned  and  practical  exposition  of  the  Psalms : 
Tholuck  "  Uebersetzung  und  Auslegung  der  Psalmen  fur  Ceistliche  und  Laien  "  1843  [Eng. 
Translation,  Phila.,  1858]  ;  Fr.  C.  Umbreit,  " Christ liche  Erbanung  aus  dem  Psalter,"  2  Ausg. 
1S48 ;  with  which  we  have  to  compare  the  same  author's  "  Orundtone  des  A.  T.,n  1843, 
"  Neue  Poesie  aus  dem  A.  T."  1848.  Appropriate  remarks  and  practical  bints  are  found  not 
only  in  the  works  of  the  Old  Testament  by  Lisco  and  O.  von  Gerlach  but  also  in  H.  and  W. 
Richter,  Erkldrte  Hausbibel,  1834-40. 

From  the  number  of  works  on  the  Psalms  for  practical  use,  the  following  are  specially 
worthy  of  mention :  Christ.  Gottf.  Koster,  "  Die  Psalmen,  mit  Einl.  und  Anmerk.  als  Hand- 
bicch  der  Erbauung  fur  fromme  Cemuther,"  1832 ;  Erich  Stiller,  "  Die  Psalmen  als  Er- 
bauungsbuch"  (1852),  3  Aufl.  1862  ff;  Fr.  J.  Guntber,  "  Christliche  Andachten  uber  die  Psal- 
men 1856 ;  G.  J.  L.  Reuss,  Die  Psalmen  sum  Qebrauch  in  den  sogenannten  Betstunden " 
1860;  F.  Schaubach,  "  Ausgewdhlte  Psalmen  im  Anschluss  an  die  Evangel,  des  Kirchenjah- 
r-s"  1863;  P.  Diedrich,  Die  Psalmen  kurz  erklart  fur  heilsbegierige,  aufmerksame  Bibellese, 
1862-64;  E.  Taube,  Kurze  Auslegung,  1858  ff.  (for  the  present  4  Hefte  embracing  25  Psalms 
each).  We  have  finally  to  mention  in  this  connection  Irmler,  Die  Psalmen  als  Choralgesdnge 
1^35 ;  M.  M.  Zille,  Die  Psalmen  meist  nach  kirchl.  Sangweisen  iibersetzt,  1844;  E.  Mflller, 
Davidsharfe,  Fur  Kirche,  Schule  und  Haus,  1844 ;  Hofferichte,  Deutsche  Akkorde  auf  der 
davidischen  Harfe,  1845 ;  Fr.  Aug.  Kothe,  Die  Psalmen  in  Kirchenmelodien  ubergetragen, 
1845;   S.  F.  G.  Schneider,  Die  Psalmen  Davids  in  Kirchenliedern  fiir  die  hdusliche  Andacht 


I  15.  EXPOSITIONS   OF    THE   PSALMS.  47 


1854;  Chr.  Blumhardt,  Psalmlieder,  oder  die  Psalmen  in  singbare  Lieder  umgesetzt  (1848) , 
2  Aufl.  1864 ;  H.  von  Sydow,  Sabbathweihe,  Bearbeitung  der  Psalmen  Davids  von  frommen 
deutschen  Dichtern,  1859  ;  H.  Eytel,  Der  Psaiier  im  moderncn  Oewande,  1862  ;  Jos.  Hammer 
Die  Psalmen  der  He'd.  Schrift  in  Dichtungen,  nebst  Einleitung  und  Erlduterungcn,  1861. 

[English  literature  is  rich  in  expositions  of  individual1  Psalms.  The  Puritan  divines  es- 
pecially expounded  them  at  length  in  sermons,  often  with  judicious  explanations  and  applica- 
tions, but  not  unfrequently  transcending  the  proper  sphere  of  the  text.  These  are  mentioned 
and  cited  in  Spurgeon's  Treasury  of  David  (1870-72).  The  prince  of  devotional  commenta- 
tors is  Matth.  Henry,  whose  work  on  the  Psalms  is  a  model  of  its  kind.  Scott  is  likewise 
useful.  Bishop  Home's  Devotional  Comm.  first  ed.,  1771,  2  vols,  (often  republished),  with  an 
introduction  by  Edward  Irving  (Glasgow  ed.,  in  3  vols.),  has  found  a  wide  circulation  and 
appreciation.  Among  the  translations  and  critical  commentaries  we  may  mention  Ham- 
mond's Paraphrase  with  notes  (first  ed.,  1653,  new  ed.,  1845) ;  Bishop  Horsley's  Translation 
and  Notes  (1815,  posthumous) ;  Dr.  Mason  Good's  Historical  Outline  and  also  his  Translation 
with  notes;  J.  Jebb's  Literal  translation  and  dissertations  (1846);  Phillips'  Psalms  in  Hebrew 
text,  with  exeg.  and  phi!,  commentary  for  Hebrew  students;  J.Addison  Alexander,  The  Psalms  tran- 
slated and  explained  (N.Y.,1S50,  3  vols.,  mainly  based  upon  Hengstenberg,  yet  with  original  and 
valuable  suggestions  and  a  thorough  digestion  of  Hengstenberg's  views  and  a  rejection  of  much 
that  is  inappropriate) ;  Noyes'  New  Translation  with  an  Introduction  (1851,  Sd  ed.,  1867) ; 
B.  Weiss,  New  Translation  and  chronological  arrangement  with  critical  notes  on  the  Hebrew  text 
(1858).  Among  the  more  recent  works  we  may  mention :  Thrrpp's  Emendations  (Journal  of 
Class,  and  Sacred  Phil.  1850) ;  J.  M.  Neale,  Comm.  on  the  Psalms  from  Primitive  and  Mediae- 
val Writers  and  from  the  Various  Office-books  and  Hymns  of  the  Roman,  Mozarabic,  Ambro- 
sian,  Galilean,  Greek,  Coptic,  Armenian,  and  Syrian  rites,  3  vols.  (London,  1<Q60,  2d  ed. 
revised  by  R.  F.  Littledale,  1869-71,  a  mystical  and  liturgical  Commentary,  a  revival  of  the 
Medi;eval  methods  of  interpretation) ;  Perowne,  The  Book  of  Psalms,  a  new  Translation  with 
Introduction  and  Notes  explan.  and  crit.  (London,  1864-8,  2d  ed.  revised,  1870,  a  very  judi- 
cious, able,  and  valuable  work) ;  Wordsworth,  The  Book  of  Psalms  (London,  1867,  as  part  of  his 
Comm.  on  the  Holy  Bible,  a  learned  work  full  of  citations  from  the  fathers,  yet  fanciful  and 
finding  in  the  Psalms  "a  prophetic  Creed,"  "the  great  doctrine- of  Christian  Faith  gradually 
revealed  with  greater  clearness  and  fulness  ") ;  Didham,  A  new  Trans,  of  the  Psalms,  Part  I., 
Pss.  i.-xxv.  (1869) ;  W.  S.  Plumer,  Studies  in  the  Book  of  Psalms,  being  a  critical  and  exposit. 
Comm.  with  doct.  and  pract.  remarks  on  the  entire  Psalter  (Phila.,  1870) ;  Wm.  Kay,  The  Psalms 
translated  from  the  Hebrew,  with  notes  chiefly  exegetical  (Lond.,  1871) ;  Albert  Barnes,  Notes  crit., 
explan.  and  pract.  on  the  Book  of  Psalms  (New  York,  1 871, 3  vols.,  an  excellent  work  for  the  home 
and  the  school) ;  Henry  Cowles,  The  Psalms  with  notes  crit.  explan.  and  pract.  designed  for  both 
pastors  and  people  (New  York,  1872).  The  most  important  homiletical  and  practical  work  of 
the  age  on  the  Psalter  is  the  Treasury  of  David,  by  Charles  H.  Spurgeon,  3  vols,  of  which  have 
been  issued  (London,  1870-72),  full  of  the  force  and  genius  of  this  celebrated  preacher,  and 
rich  in  selections  from  the  entire  range  of  literature,  especially  from  the  Puritan  divines.  This 
work  will  probably  be  completed  in  six  vols.  The  articles  on  the  Psalms  in  Smith's  Diet,  of 
the  Bible,  and  Kitto's  Cyclopaedia  may  be  consulted  with  profit :  and  as  a  "  pathway  into  the 
Psalter,"  W.  Binnie,  The  Psalms,  their  History,  Teachings  and  Use  (London,  1870);  and  for 
the  peculiarity  and  genius  of  the  poetry  of  the  Psalter,  the  work  of  Isaac  Taylor  on  the  Spirit 
of  Hebrew  Poetry.  We  must  finally  mention  the  excellent  Revised  Version  of  Dr.  Conant, 
with  an  introduction,  pub.  by  the  American  Bible  Union,  1871.  An  improved  version  with 
brief  philological  notes  was  prepared  by  Dr.  Conant  for  this  volume. — C.  A.  B.]. 


THE  PSALTER. 


FIRST  BOOK. 


PSALMS    I.— XL  I. 


PSALM  I. 

1  Blessed  is  the  man  that  walketh  not  in  the  counsel  of  the  ungodly, 
Nor  standeth  in  the  way  of  sinners, 

Nor  sitteth  in  the  seat  of  the  scornful. 

2  But  his  delight  is  in  the  law  of  the  Lord  ; 
And  in  his  law  doth  he  meditate  day  and  night. 

3  And  he  shall  be  like  a  tree  planted  by  the  rivers  of  water, 
That  briugeth  forth  his  fruit  in  his  season ; 

His  leaf  also  shall  not  wither ; 

And  whatsoever  he  doeth  shall  prosper. 

4  The  ungodly  are  not  so: 

But  are  like  the  chaff  which  the  wind  driveth  away. 

5  Therefore  the  ungodly  shall  not  stand  in  the  judgment, 
Nor  sinners  in  the  congregation  of  the  righteous. 

6  For  the  Lord  knoweth  the  way  of  the  righteous; 
But  the  way  of  the  ungodly  shall  perish. 


EXEGETICAL   AND   CRITICAL. 

Division  and  Composition.  Four  Codd.  Ken- 
nic,  and  3  De  Rossi,  as  many  of  the  Jews  and 
the  Fathers  take  the  first  and  second  Psalms  to- 
gether as  one  whole ;  comp.  Wetstein  on  Acts 
xiii.  33,  where  the  Apostle  Paul  cites  a  passage 
from  our  second  Psalm  as  from  the  first  Psalm 
(according  to  the  corrected  reading).  This  how- 
ever does  not  decide,  for  two  Codd.  Ue  Rossi  do 
not  number  our  Psalm  at  all,  and  the  Apostle 
Paul  may  have  sbared  that  conception,  in  ac- 
cordance with  which  Basil  calls  it  a  "  short  pre- 
face "  which  the  compiler  placed  before  as  an 
introduction  (Calvin,  Amyrald  [Ilupfeld,  Riehm, 
II it z ig,  et  alii]).  Besides  some  similarity  in  the 
structure  of  the  strophes,  there  are,  it  is  true, 
turns  in  the  closing  verse  of  the  2d  Psalm  which 
are  strikingly  similar  in  part  to  the  beatitude 
with  which  the  1st  Psalm  begins,  and  in  part  to 
the  threatening  with  which  the  1st  Psalm  closes; 
and  in  the  hagah,  Ps.  ii.  1,  there  is  an  antitheti- 
cal reference  to  Ps.  i.  2.  These  facts  cannot  be 
overlooked.  But  with  the  diversity  of  subject 
ami  treatment  which  otherwise  prevails,  they  do 
not.  even  justify  the  conclusion  of  one  and  the 
same  author,  whom  Hengstenberg  supposes  to 
4 


"be  David,  Hitzig  the  compiler  of  the  Psalms. 
These  are  not  without  predecessors.  Neverthe- 
less, design  may  be  acknowledged  at  any  rate 
only  with  reference  to  the  arrangement,  and  not 
with  reference  to  the  poetry.  This  is  clear  from 
the  following  facts :  (l)that  two  Psalms,  with- 
out titles,  should  stand  at  the  beginning  of  a 
group  of  Psalms  which  have  David's  name  in 
their  titles,  the  second  of  which  carries  out  into 
a  concrete  historical  situation  the  truth  ex- 
pressed in  Ps.  i.  in  general  terms  ;  (2)  that  the 
entire  first  book  is  opened  (i.  1  ;  ii.  12)  as  well  as 
closed  (xl.  4;  xli.  1)  by  two  Psalms,  witli  'yo'ii 
ashri.  But  Ps.  xxxii.  of  the  same  book  likewise 
begins  with  ashre,  so  also  Pss.  cxii.  ;  cxix.  ; 
exxviii.  in  a  later  book. 

Again,  the  •mention  of  David  as  the  author  by 
some  of  the  Fathers  and  of  the  MSS.  of  the  Sep- 
tuagint  has  no  historical  foundation.  The  his- 
torical application  of  the  subject  to  the  persecu- 
tion of  David  by  Saul  (Veneina)  or  to  the  rebel- 
lion of  Absalom,  is  a  false  use  of  history.  So 
likewise  the  explanation  from  the  circumstances 
of  the   Alaccabean    age  (Riilinger,  Olshausen,* 

*  [This  Olshausen  is  an  entirely  different  persou  from  the 
author  of  the  well-known  commemary  on  the  .New  Testa- 
ment .j 

49 


50 


THE  FIRST  BOOK  OF  PSALMS. 


Hitzig).  We  would  urge  against  so  late  a  com- 
position not  so  much  the  simplicity  and  fresh- 
ness of  the  Psalm  (Kdster)  as  the  following  con- 
siderations :  1)  The  designation  of  the  scorner 
leads  to  the  sententious  style  of  the  age  of  Solo- 
mon, to  which  also  the  loose  structure  of  the 
strophes  points  [Delitzsch].  2)  Ver.  2  decidedly 
lo  iks  back  to  Josh.  i.  8,  whereas  ver.  3  is  car- 
ried further  out  in  Jer.  xvii.  5-8.  Ezech.  xix. 
10,  11  expresses  only  a  corresponding  thought 
in  a  similar  form  [lliehm].  The  same  idea  is 
particularized,  Ps.  xeii.  12.  There  is  a  possible 
allusion,  2  Chron.  xxii.  5. 

[Ewald  supposes  this  Psalm  to  be  an  introduc- 
tion to  a  more  ancient  and  smaller  collection  of 
Psalms,  giving  the  pith  of  many  of  them,  the  dis- 
position with  which  an  ancient  poet  selected  and 
grouped  them,  and  the  spirit  with  which  he 
would  have  them  read.  Delitzsch  says  that 
the  collections  of  the  prophecies  of  Isaiah 
and  the  Psalms  are  alike  in  that  they  both 
begin  with  a  prologue.  Barnes  considers 
it  as  a  general  introduction  to  the  book 
of  Psalms,  stating  the  general  principle  of  the 
Jewish  theocracy,  "that  a  righteous  life  will  be 
attended  with  prosperity  and  happiness,  and 
that  the  life  of  the  wicked  will  be  followed  by 
sorrow  and  ruin."*  The  true  view  is  this:  The 
Psalm  was  probably  composed  as  an  introduc- 
tion to  the  earlier  collection  of  the  Davidic 
Psalms,  made  in  the  age  of  Solomon,  perhaps  un- 
der his  direction,  retaining  its  place  at  the  head 
of  the  entire  collection  after  it  had  been  formed. 
— C.  A.  B] 

Of  the  three  verses  of  the  1st  strophe,  two  are 
of  many  members;  those  of  the  2d  strophe  are 
all  of  two  members,  but  they  run  along  en- 
tirely parallel  in  their  subject,  that  is:  the  de- 
scription of  the  righteous  and  the  wicked  ac- 
cording to  their  respective  behaviour  and  dest  iny. 

Sir.  I.  Ver.  1.  "*"}&$  =  AshrS,  etymologically, 
from  the  signification  of  the  straight  and  direct 
course,  gives  the  idea  of  welfare,  grammatically, 
it  is  an  exclamation  of  congratulation,  or  rather  a 
declaration  of  recognition  and  of  praise:  beati- 
tudines  illius  viri.f  The  substantive  renders  the 
language  more  emphatic  than  the  verb  fin.,  Ps. 
xli.  2,  or  the  panic  ,  Prov.  iii.  18.  Luther 
aptly:  "The  prophet,  when  he  sees  that  there 
are  few  such  people  on  earth,  suddenly  bursts 
forth  and  says,  'Blessed  is  the  man.'  " 

The  use  of  the  plural  to  mark  the  abstract 
with  emphasis  is  ancient,  especially  in  the  He- 
brew (Ewald,  Ausfuhrliches  Lehrbuch  VII.  Ausg. 
I  179). 


*  [Wordsworth  regards  the  two  first  Psalms  "as  distinct, 
and  as  constituting  a  general  introduction  to  the  whole 
book,  and  as  addressed  to  the  whole  world  v  und  as  the  whole 
book  is  a  composite  one,  not  due  to  David  alone,  these  two 
Psalms,  which  are  a  prologue  to  it,  are  not  identified  with 
him  These  two  Psalms  form  apair.  The  first  of  them  looks 
backward  to  the  law  of  Moses  (ver.  2) ;  the  second  looks  for- 
ward to  the  Gospel  of  Christ.  They  join  the  two  Testaments 
together.  Both  of  them  speak  of  the  blessings  of  obedience, 
and  of  the  malediction  which  is  reserved  for  rebellion  against 
God.  They  stand  ;it  the  beginning  of  the  Psalter,  like  a  Ge- 
nzim  and  an  Ebal  ; — and  they  reveal  the  awtul  transactions 
of  the  Great  day  of  Doom,  when  the  Judge  will  gather  all 
nations  before  Him,  and  place  some  on  the  right  hand  and 
others  on  the  left." — C.  A.  B.] 

t  [Hupfeld  :  Like  the  formula  of  the  bea'itudes,  Matth.  v. 
3-11— C.  A.  B.] 


Walketh— standeth— sitteth,  etc. — The 
three  perfects  in  ver.  1,  the  change  of  the  verbal 
into  a  nominal  sentence  in  ver.  2  a,  the  future 
(correctly  called  imperf.  by  Ewald)  in  ver.  2 
b  give  a  shading  to  the  thought.  This  shading 
cannot  be  entirely  expressed  in  translation  ow- 
ing to  an  entire  difference  between  the  Hebrew 
and  the  English  conjugations.  It  is  effaced  by 
the  remark  of  Aben  Ezra  that  the  Hebrew  au- 
thors used  for  the  present  partly  the  preterite 
and  partly  the  future.  [The  perfect  is  used  to 
give  the  abstract  present  of  our  language,  indi- 
cating an  already  long-continued  and  still  en- 
during condition  or  characteristic,  vid.  Ges. 
Heb.  Gram.,  edit.  Rodioer  XX.  Auf.  \  126. 
Ewald,  \  135.  Barnes:  "It  is  the  character- 
istic of  the  man,  always  and  habitually  that  he 
does  not  thus  walk." — C.  A.  B.] 

It  is  questionable  whether  the  three  members 
of  ver.  1  form  only  three  parallel  clauses  of  like 
signification  as  poetical  variations  of  the  thought 
that  we  must  have  no  intercourse  at  all  with  evil 
in  any  way  (Musculus,  Rosenm.,  De  Wette, 
Hengst.,  Hupf. ),  or  whether  there  is  not  illus- 
trated in  the  choice  of  expression  an  intensifica- 
tion of  the  possible  participation  in  the  chief 
forms  of  iniquity  (Aben  Ezra,  Stier,  Delitzsch, 
Hitzig  [Barnes)]  somewhat  after  the  tj'pe  impii 
corde,  peccatores  opere,  illnsores  ore.  By  the  for- 
mer view  we  are  usually  referred  to  the  asser- 
tion of  David  Kimchi,  that  going,  standing,  and 
sitting  are  the  three  chief  conditions  of  the  hu- 
man body  when  awake.  The  latter  view  is  not 
shaken  by  the  fact  that  we  cannot  ascribe  to 
}?U~\  rasha\  etymologically  the  meaning  of  wild 
restlessness,  and  passionate  agitation,  whence 
follow  disturbances  of  the  peace  (Geier  et  alti). 
Hitzig  supposes  from  the  iEthiopic  that  the  fun- 
damental meaning  is  forgetfulness  (of  God). 
Bottcher  (Neue  ezeget.  crit.  Aehrenlese,  II.  220), 
likewise  from  the  iEthiopic  interprets  it  as 
greasy,  stained,  soiled,  and  hence  derives  the 
idea  of  guilty.  Hupfeld  finds  in  the  idiomatic 
use  of  the  word  a  simple  contrast  to  p'lif.  This 
general  meaning,  extending  far  beyond  the  idea 
of  guilty  (Sachs),  suits  very  well  the  use  of  the 
word  in  the  2d  strophe  of  the  Psalm.  In  any 
case  the  characteristics  of  rasha'im,  given  in  Is 
lvii.  20,  remain  essentially  indisputable,  and 
the  statement  is  of  a  Hi.*J/  =  council  of  these 
same  persons  who  might  serve  as  a  model  and 
measure  for  the  walk  of  others.  This  is  shown 
by  the  construction  of  halach  with  2.  This  ex- 
pression always  refers  to  the  sphere  of  sinful 
emotions  of  the  heart  whether  we  are  to  think 
of  the  resolutions  of  the  will  formed  within  the 
heart  or  the  counsel  imparted  to  others.  [Hup- 
feld states  that  Hi'J/,  like  the  Latin  consilium, 
has  a  twofold  meaning:  1)  absolutely,  a  resolu- 
tion formed  within  the  heart ;  2)  relatively,  work- 
ing upon  another  either  as  example  or  advice.  He 
thinks  that  it  is  here  used  in  the  relntive  sense 
especially  as  example. — C.  A.  B.]  There  is  no 
occasion  for  the  correction  mj?  idah  =  congre- 
gation, company  (Olsh.,  Emendationen  zvmA.T., 
1826).  For  there  is  no  reference  to  place  except 
in  moshab,  whether  this  word  denotes  dwelling 
(Koster),  or  seat  (Sept.,  Vulg.,  Hengst.,  Schegg) 
as  1  Sam.  xx.  18,  25,  or  session  (Syriac,  Arab.. 
et  al.)  as  Ps.  cvii.  32  [A.  V.,  assembly. — C.  A.  B.] 


PSALM  I. 


61 


For  derech  is  a  figurative  designation  of  manner 
of  acting,  conduct. 

We  cannot  see  why  'amad,  with  2,  should  not 
retain  the  meaning  of  stand  fast,  persevere  in, 
the  mire  since,  according  to  Hupfeld,  we  need 
not  infer  with  Do  Wette  from  the  fundamental 
meaning  of  NUn,  "  slip,  fall,"  that  of"  evil  from 
weakness  or  ignorance;"  but  rather  are  brought 
to  that  of  "sinning  habitually." 

Moreover  the  description  of  the  scorner  in  the 
proverbs  of  Solomon  (appropriately  explained 
by  Hupfeld)  reaches  the  climax  of  wicked- 
ness. In  the  pictorial  description,  however,  we 
are  not  to  take  every  expression    as  dogmatic. 

The  translation  of  ]'?.  by  pestilence,  which  ex- 
pression Schegg  applies  to  the  influence  of  the 
devil,  has  no  support  in  the  language.  Neither 
is  the  fundamental  meaning  that  of  turning  ( I'ati- 
lus),  but  partly  of  lisping  and  stammering,  partly 
of  laughing  and  mocking.  [Hupfeld:  "This 
is  not  a  scorner  of  religion  in  our  sense,  nor  one 
who  says  there  is  no  God,  because  the  religion 
of  the  Old  Testament  was  not  theory,  but  essen- 
tially disposit  on,  practice.  He  is  one  who  is  fri- 
volous, disregarding  the  Almighty,  making  sport 
of  all  things,  of  the  worst  class  of  the  wicked." 
Barnes:  "We  have  here  a  beautiful  double  gra- 
dation or  climax,  in  the  nouns  and  verbs  of  this 
verse,  indicating  successive  stages  of  character  ; 
walking,  standing,  sitting;  irreligious  men  in 
general,  those  who  disregard  known  duty  and 
violate  human  obligation,  and  those  who  openly 
mock  at  virtue  and  scoff  at  the  claims  of  reli- 
gion." Hengsten')erg  says  that  "  scorners  of  re- 
ligion are  as  old  as  the  fall.  Is.  v.  19;  Jer. 
xviii.  15."  Ewald:  "  He  who  meditates  evil  is 
already  a  JJiS'T,  one  driven  by  passion,  he  who 
does  the  advised  evil  is  NlJH,  a  sinner,  he  who  is 
already  so  accustonfed  to  suppress  a  good  con- 
science that  he  scorns  and  perverts  good  in  so- 
ciety, is  Yi,  a  scorner." — C.  A.  B.] 

Ver.  2.  On  the  contrary. — DX  '3,  literally, 
"but  if,"  after  negative  sentences  introduce  the 
contrast  with  emphasis  (Ewald,  g  3-54  a).  With 
Josh.  i.  8  in  view,  which  is  anticipated,  Deut.  vi.  b" 
sq.;  xi.  18;  xvii.  19,  we  cannot  doubt  that  the  thdr.ih 
(literally  instruction)  does  not  mean  here  the  reve- 
lation in  general  (Michaelis,  Stier)  but  the  writ- 
ten law  of  .Moses  [De  Wette,  Hupfeld,  Hengst., 
et  aZ.]  (Ps.  xl.  7,  the  volume  of  the  book).  The 
repetition  of  this  word  in  the  second  member  of 
the  verse  is  not  tautological,  so  that  we  could  be 
induced  to  regard  </<ot/<//i=praise  (Paulus),  and 
not  the  thdrah,  as  the  subject  of  the  meditation. 

The  remarks  of  Geier  :  tlJRepetitur  denim  nomen 
legis  ecu  rei  adeo  carre  ac  prcliosx  cu/us  vel  solo  no- 
viini'  intime  deleclantur  pii,''  certainly  misses  the 
sense.  Hagah  might,  in  itself,  be  a  poetical  desig- 
nation of  discourse,  Ps  xxxv.  28,  especially  as  the 
etymology  leads  back  to  the  idea  of  murmuring, 
and  has  formed  the  meaning  of  thinking,  medi- 
tating, only  from  the  point  id'  view  of  discourse 
within  the  soul.  But,  the  latter  signification  is 
set  aside,  not  so  much  by  its  connection  with  2 
as  by  (he  phrase  day  and  night;  for  there  is  no 
reason  to  understand  the  phrase  as  figurative  of 
happy  and  unhappy  times.  But  it  does  not  mean 
a  brooding  over  the  letter  in  the  sense  of  Juda- 


ism, nor  any  other  kind  of  theoretical  contempla- 
tion, as  is  shown  partly  by  the  mention  of  de- 
light (literally  inclination),  partly  from  the  con- 
text which  is  throughout  practical  (Clauss  against 
De  Wette).  [Delitzsch  beautifully  :  "  The  quiet 
soliloquy  of  investigation  and  meditation." — C. 
A.  B] 

[Day  and  night. — Hupfeld  regards  it  as  the 
usual  formula  for  continual,  perpetual,  as  in  all 
languages,  Pss.  xxxii.  4;  xlii.  3. — C.  A.  B.] 
The  expression  "night"  has  a  special  ap- 
propriateness here,  in  that  among  the  Jews  the 
night  was  from  6  o'clock  in  the  evening  till  0 
o'clock  in  the  morning. 

Ver.  ?,.  And  so  he  is  like  a  tree  planted 
by  brooks  of  water. — The  perfect  with 
vav  consecutive  shows  that  we  have  here  not 
t lie  reason  of  the  beatitude,  but  a  further  ex- 
pansion of  it  by  a  statement  ot  the  consequences 
of    the    conduct    of  the    pious,   just   described. 

The  etymology  of  ,j73  (Alex.  SieS-otht)  does 
not  compel  us  (Hupfeld)  to  think  of  canals  (De 

Wette).  [Hupfeld:  jSD  =  cleave,  divide.  The 
usual  name  of  brooks  in  Hebrew,  as  in  Arabic 
and  iEthiopic,  for  streams,  lliehm:  "Because 
brooks  and  streams  cleave  and  divhle  the  sur- 
face of  the  earth."— C.  A.  B.]  The  double  plu- 
ral refers  partly  to  the  abundance  of  water, 
which  is  very  important  in  the  Orient ;  partly  to 
the  rich  distribution  of  brooks  for  the  fructifica- 
tion of  every  tree  of  that  kind.*  Luther  re- 
minds us  of  the  ever  green  date  palms  in  the 
Jordan  valley  at  Jericho,  Sir.  xxiv.  18  ;  Deut. 
xxxiv.  3.f  [Delitzsch:  "In  the  relative  clause 
the  emphasis  is  not  entirely  upon  W)J 2  (Calvin) 
but  Y~)D  is  the  first  and  ij"\i'3  the  second  em- 
phatic word.  The  fruit  expected,  it  affords,  and 
indeed  at  the  proper  time,  without  ever  in  the 
course  of  the  seasons  disappointing  the  hopes." 
"The  fresh  foliage  is  a  figure  of  faith,  which 
changes  the  water  of  life  of  the  divine  word  into 
sap  and  strength,  and  the  fruit  is  the  figure  of 
works  which  gradually  ripen  and  spread  their 
blessings  around." — C.  A.  B.] 

/D  cannot  be  nominative,  for  the  intransitive 
meaning  of  the  following  verb  (Sept.,  Vulg.,  Va- 
tabl.,    Koseum.)    rests   only   upon   the    doubtful 


Barnes  supposes  that  there  is  an  allusion  to  the  Oriental 
method  of  making  artificial  rivulets  to  irrigate  their  land. 
Hi-  r  Icts  tn  the  practice  in  Egypt  ami  in  the  gardens  of  Da- 
mascus. This  is.  however,  a  great  mistake  The  Psalmist 
alludes  to  tho-e  brooks  or  streams  which,  having; their  source 
in  some  perennial  fountain,  flow  through  the wadies and  va'- 
leys,  fertilizing  tlie  land.  Wherever  these  brooks  are  found, 
as  at  Bngedi  ami  in  the  wady  Urtas,  their  banks  are  crowded 
with  a  rich  luxuriance  of  plan' 8  and  trees.  These  were  the  far 
vorite  streams  in  the  time  ot  Solomon,  and  the  Psalmist  proba- 
Mi  bad  them  in  mind,  vid. Robinson  Bib.  Researches,  J..  477, 
505.  I's  xlvi.l;  lxv.i);  Song  of  Sol.  i.  14;  iv.  12-16,  etc.  It 
is  true  these  brooks  were  divei  ted  int  •  many  channels  in  or- 
der  tli  it  their  blessing  might  he  more  widely  diffused,  as  in 
the  case  with  the  A  liana  at  the  present  day.  Its  waters  are 
divided  by  art  into  a  hundred  water  coursi  8,  using  every  drop 
of  water  to  fertilize  a  hundred  villages.  But  this  is  a  d  ri- 
vative  idea,  and  was  not  the  Psalmist's  ideal,  which  was  the 
lifting  brooks  from  the  perennial  fountain— an  allusion  to  the 
garden  of  Edeu  with  th  ■  river  of  life  a  cl  the  tree  of  life,  fre- 
quently alluded  to  in  the  Psalms  vid..  Vs.  xxxvi.  8  sq.;  xlvi. 
4,  etc.— C.  A.  B.l 

t ;  I  be  fertility  of  the  plain  of  Jericho  is  caused  by  the  large 
fountains  of  Es  Sultan  and  Dttk,  with  the  streams  they  pour 
forth  over  the  land,  vid.  Bob  Bib.  Researches,  I.,  556.— C.  A.B.j 


THE  FIRST  BOOK  OF  PSALMS. 


pointing  of  Judges  xviii.  5.  The  subject  of 
tlie  sentence  is  either  in  the  causative  significa- 
tion Jehovah,  or  since  this  is  too  distant,  and  the 
transitive  signification  is  the  usual  one,  the  pi- 
ous. Some  suppose  that  tree  is  the  subject  be- 
cause TW'J  and  rntf  are  used  with  it.  Is.  v.  4  ; 
xxxvii.  31  ;  Ezech.  xvii.  9,  10;  but  such  a  repe- 
tition would  be  feeble  and  cold  [Hupfeld]. 

Sir.  II.  Ver.  4.  Not  so. — These  words  are 
repeated  at  the  end  of  the  first  member  of  ver.  4 
by  Sept.,  Vulg.,  and  Syr.  The  following  figure 
describes  not  only  the  destiny,  but,  at  the  same 
time,  the  condition  of  the  wicked  contrasted 
with  the  figure  of  the  righteous,  which  likewise 
embraces  both  points.  If  this  be  overlooked,  we 
mistake  the  close  connection  with  ver.  5. 

[Hupfeld,  cl"U=drive,  or  chase  away.  In  the 
East  the  threshing-floors  are  in  the  open  air, 
upon  heights  (Is.  xvii.  13),  on  which  the  winds 
more  readily  blow  the  chaff  away.  (De  Wette  and 
Barnes,  in  loco;  also  Robinson  Bib.  Researches, 
1  550,  11.83;  Smith  Bib.  Diet.  'Agriculture.  ) 
••Hence  it  is  the  usual  figure  of  the  rapid  and 
traceless  destruction  of  the  enemiesof  Godand  the 
ungodly.  Ps.  xxxv.  5;  Job  xxi.  18;  Hos.  xiii. 
3;  Matth.  iii.  12.  There  is  here  also  an  illus- 
tration of  their  inner  condition,  their  emptiness 
and  nullity,  in  contrast  with  the  good  grain, 
which  remains  behind  and  abides." — C.  A.  B.] 

Ver.  5.  [Therefore.  Hupfeld:  "not  a  conse- 
quence of  the  moral  condition  of  the  unrighteous, 
as  indicated  in  the  figure  of  the  chaff,  but  rather 
a  logical  consequence  from  ver.  4.  From  the 
general  statement  of  the  destiny  of  the  un- 
righteous follows  the  special :  that  they  are  by 
Divine  judgment  severed  from  the  congregation 
of  God."— C.  A.  B.] 

Many  of  the  older  interpreters  suppose  that 
there  is  in  Dip  an  exclusion  of  the  wicked  from 

the  resurrection  (Sept.  ahu  avaoTqoovTai).  But 
this  is  against  the  meaning  of  the  word  aud  the 
context.  The  judgment  is  not  directly  nor  even 
exclusively  the  Messianic  (Chald.  and  the  Jewish 
exegetes),  still  less  human  judgment  or  judgment 
in  civil  cases  (Rosenm.),  but  it  is  the  Divine 
judgment,  ver.  6.  For  it  is  made  prominent  in 
Jehovah,  as  well  by  the  participle  as  the  charac- 
teristic attribute,  that  He  knoweth  the  way  of  the 
righteous.  That  this  knowing  is  not  only  a 
theoretical  knowledge,  but  a  nossc  cum  affectu  et 
ejf'ectu,  is  involved  in  the  fact  that  it  is  Jehovah 
of  whom  this  is  declared.  Therefore  it  gains  the 
closer  meaning  of  "acknowledge  in  loving  care." 
Yet  this  meaning  is  not  to  be  brought  into  the 
vocabulary  of  the  word  (Kimchi,  et  al.).  Since 
now  the  participle  precedes,  ver.  6  a  merely 
confirms  the  consequences  threatened  before,  the 
sure  occurrence  of  which  rests  upon  the  fact  that 
error  and  deception  are  excluded  by  the  idea  of 
Divine  judgment.  The  most  of  the  interpreters 
push  into  the  text  itself  that  which  should  only 
be  its  consequences  as  a  comforting  application 
to  the  pious.  Moreover,  they  often  give  to 
"way,  ver.  6,  a  different  meaning  from  that  of 
ver.  1,  viz.  (quite  frequently),  that  of  destiny, 
the  way  in  w*hich  they  are  led.  But  they 
thereby  sensibly  weaken  the  last  member  of  the 
verse,  with  its  dreadful  closing  word,  which 
leaves  nothing  for  the  way  of  the  wicked  but 


the   prospect   of    Abaddon  (Prov.  xv.  11  ;    Job 
xxvi.  0  ;   xxviii.  22). 

The  Codd.  aud  the  ancient,  interpreters  of  the 
Vulgate  do  not  read  in  ver.  5  in  concilio,  as  the 
later  editions  corrected  according  to  the  Hebrew  ; 
but  in  consilio,  according  to  the  reading  of  the 
Septuagint,  kv  fiovkfj-  The  Vulgate  follows  the 
Sept.  version  likewise  in  ver.  4  b,  only  that, 
weakening  the  proper  figure  still  more,  it  under- 
stands 6  xvovq  the  dust  ;  bv  inpi-vei  6  are/joc  a~b 
TT[>oo(l)7rov  Ti~]c  yf/c.  According  10  our  exegesis  the 
verse  does  not  treat  of  a  sudden,  still  less  of  a 
premature,  but  rather  of  an  inevitable  ruin  of 
the  ungodly,  bearing  the  character  of  just  pun- 
ishment brought  on  by  Divine  judgment;  and 
the  closing  verse  contains  not  only  an  expression 
embracing  both  sides  of  the  fundamental  thought, 
rounding  off  the  Psalm,  but  it  directs  its  glance 
to  the  inevitable  and  endless  destruction  of  the 
wickejl.  [Delitzsch:  "  This  same  fearful  "l-^il 
closes  Ps.  cxii.,  which  begins  with  '"Jl^K." — 
C.  A.  B.] 

DOCTRINAL  AND   ETHICAL. 

1.  For  ethical  and  religious  consideration 
there  is  only  one,  yet  a  decided  contrast  among 
men,  before  which  all  other  differences  retire, 
that  is:  the  contrast  between  the  ungodly  and 
the  righteous.  Their  lot  in  time  aud  eternity 
corresponds  with  their  disposition  towards  God. 

2.  The  ungodly,  even,  partially  and  for  a  while 
unite  with  one  another,  come  together  in  socie- 
ties, in  which  they  converse  about  evil  things  to 
their  heart's  desire,  plunge  ever  deeper  into  sin, 
and  mutually  strengthen  one  another  in  their 
wickedness  by  evil  counsels,  bad  examples,  and 
cunning  wiles.  Yet  only  the  righteous  form  a 
congregation,  that  is:  a  people  of  God,  organized 
according  to  Divine  order,  based  on  Divine  in- 
stitutions, governed  according  to  the  word  of 
God. 

3.  As  long  as  the  congregation  of  God  remains 
in  this  world  it  is  opposed  not  only  by  external 
bands  of  the  wicked,  but  it  has  sinners  in  its  own 
midst,  partly  because  its  true  and  living  members 
are  not  yet  perfect  and  sinless  saints,  partly  be- 
cause there  are  false  brethren,  hypocrites,  apos- 
tate and  wicked  men  mingled  with  the  congre- 
gation in  its  external  appearance,  as  it  presents 
itself  in  moral  and  human  forms  under  the  in- 
fluence of  its  relations  to  this  world. 

4.  On  this  account  the  external  society,  con- 
nections, and  points  of  contact  are  more  extensive 
than  the  internal  membership  relations  and  in- 
fluences. Yet  this  does  not  cause  a  perplexity 
of  conscience,  or  a  suppression  of  the  righteous, 
or  an  equality  in  the  lots  of  the  evil  and  the  good. 
But  there  are  characteristics  which  mark  the 
ungodly  and  the  righteous,  as  well  as  a  Divine 
saving  and  sifting  judgment,  and  a  reward  cor- 
responding with  the  moral  and  religious  conduct 
of  men. 

5.  The  marks  of  the  righteous  are  negatively, 
principally,  their  turning  away  from  the  counsels, 
the  walk,  and  the  companionship  of  the  wicked; 
positively,  their  joy  in  the  revealed  word  and  will 
of  God,  and  their  occupation  in  meditating  upon 
the  testimony  of  the  Lord  given  as  the  rule  and 
guidance  for  our  faith  and  life,  and  this  without 


PSALM  I. 


53 


regard  to  the  changes  of  the  hours.  Contrasted 
with  this  are  the  counsels  of  the  wicked,  wherein 
they  disclose  the  thoughts  of  their  heart,  as  their 
walk  is  opposed  to  the  manner  of  life  ordained 
by  the  law  of  the  holy  God,  and  their  assembly 
is  the  opposite  of  the  assembly  for  the  worship 
of  God.  They  are  to  be  earnestly  avoided  ;  for 
it  is  much  easier  and  more  frequent,  for  men, 
when  in  the  circle  of  the  scorner.  to  be  ruled  by 
the  prevailing  tone  of  the  company,  and  even  to 
be  carried  away  witli  it,  than  to  withstand  it, 
and  witness  against  it,  and  confess  the  Lord  as 
those  who  love  His  word  and  His  way. 

G.  The  ungodly  are  not  always,  and  especially 
not.  immediately  at  the  beginning,  in  the  lowest 
grade  of  wickedness,  in  which  the  scorner  is,  who 
cannot  be  taught  or  improved,  but  in  the  over- 
flow of  haughty  presumption  (Prov.  xxi.  24  ; 
comp.  i.  22;  ix.  7,  8;  xiii.  1;  xv.  12,  etc. )  hates 
correction,  and  scorns  discipline,  ami  replies  with 
scoff  and  persecution,  and  in  the  intoxication  of 
boasting,  treats  everything  except  himself  with 
petulance,  and  especially  makes  sport  and  scorn 
of  holy  things.  But  the  gradations  of  evil  pass 
ever  into  one  another,  and  often  tread  close/// 
upon  one  another.  Even  the  first  steps  are  al- 
ready in  opposition  to  the  will  of  God,  and  evil 
thoughts  are  no  less  worthy  of  condemnation 
and  dangerous  than  evil  deeds.  Those  only  can 
be  called  happy  who  do  not  associate  in  any  way 
with  the  ungodly,  or  their  practices,  devices,  or 
efforts. 

7.  Piety  gives  the  righteous  the  poiver  to  with- 
draw from  the  society  of  the  wicked,  and  to  with- 
stand their  temptations.  It  nourishes  him  in 
the  marrow  of  his  life,  and  strengthens  him  by 
the  supply  of  heavenly  nourishment;  whilst  by 
his  absorption  in  the  holy  law  of  God,  it  sinks 
the  roots  of  his  life  into  the  revealed  ground  of 
salvation,  and  by  his  delight  in  the  instruction 
of  the  Lord,  affords  the  constant  supply  of  the 
streams  of  grace,  which  make  the  man  who  be- 
longs to  God  to  grow  and  mature  in  fruits  of 
righteousness. 

8.  Consequently  man  is  righteous,  not  by  birth, 
or  nature,  or  through  his  own  power,  skill,  or 
activity,  but  by  the  Divine  agency,  through  the 
means  of  grace  which  Divine  mercy  has  estab- 
lished for  us;  as  a  tree  planted  by  an  abundant 
and  flowing  brook,  if  he,  like  the  tree,  take  up 
into  his  own  life  from  the  means  afforded  him 
by  God,  that  which  is  necessary  to  his  life  ami 
growth.  Then  he  has  the  experience  described  in 
1  Tim.  iv.  8,  of  the  blessings  of  righteousness. 

9.  Although  the  ungoJly  are  in  similar  cir- 
cumstances with  the  righteous,  yet  they  derive 
no  profit  from  this  favorable  circumstance.  They 
are  spiritually  dead  and  withered.  That  which 
has  matured  in  them  has  faded  prematurely;  for 
they  have  not  appropriated  to  themselves  the 
nourishment  of  lite,  and  they  have  not  forme. 1  in 
themselves  the  faculty  for  this  appropriation. 
Without  root  and  without  sap  they  have  not  at- 
tained any  vigor,  nor  brought  forth  any  fruit, 
(Matth.  xxi.  1(J).  Thus  they  have  ripened  only 
for  d  struction  ;  unsubstantial  ami  worthless  as 
chaff;  the  sport  of  the  wind,  until  scattered  by 
the  storm  they  go  to  destruction,  and  leave  no 
trace  behind  but  the  way  on  which  they  are 
whirled    away    to    a   ruin    whose    misery    is    in- 


conceivable ;  for  the  way  proves  itself  a  "  lost 
way." 

1(1.  This  sad  condition  of  the  ungodly,  as  well 
as  their  terrible  fate,  may  be  for  some  time  con- 
cealed from  themselves  and  ot  hers,  but  both  will 
be  disclosed  by  the  divine  judgment,  which  has 
its  foundations  in  the  ever  ruling  righteousness 
of  the  Almighty,  its  execution  in  the  judgment 
of  the.  world;  yet  its  operation  already  appears 
in  history,  judging  and  sifting  in  theocratic  acts, 
yea,  according  to  the  threatening  (Lev.  xx.  2) 
with  respect  to  certain  kinds  of  wickedness,  al- 
ready vindicates  itself  in  bitter  earnest,  in  the  re- 
gular administration  of  justice.  "If  the  Scrip- 
tures speak  of  the  ungodly,  then  see  to  it  that 
you  do  not  refer  it  to  the  Jews,  or  the  Heathen, 
or  any  other  people,  but  tremble  yourselves  at 
this  word,  for  it  concerns  you  and  means  you." 
(Luther). 

11.  There  is  here  a  strong  encouragement  on 
the  one  side  to  turn  away  from  all  kinds  of  ini- 
quity, and  on  the  other  to  continue  in  righteous- 
ness by  a  conscientious  use  of  the  means  of  grace 
in  the  possession  of  the  congregation.  For  God 
desires  a  pure  and  holy  congregation  (Lev.  xi. 
44;  Eph.  vi.  27),  and  He  knows  the  way  of  the 
righteous.  There  is  no  reference  here  to  the  well- 
known  heathen  maxim:  that  it  must  fare  well 
with  the  good,  and  ill  with  the  wicked;  but  the; 
emphasis  is  upon  this  fact  that  Jehovah,  the  God 
of  historical  revelation,  who  has  ordained  and 
called  His  people  to  be  a  righteous  congregation, 
is  also  the  experienced  Guardian  of  the  purity 
of  this  congregation,  and  the  infallible  Judge 
and  Rewarder.  There  is  a  striking  parallel  in  the 
New  Testament,  2  Tim.  ii.  19.  Now,  since  no 
one  except  Jesus  Christ  is  perfectly  righteous, 
the  most  of  the  ancient  interpreters  have  by  di- 
rect Messianic  interpretation,  referred  the  first 
strophe  to  Him,  as  the  ever  green  tree  of  life; 
and  since  no  one  is  justified  by  fulfilling  the  law 
in  his  own  strength  but  by  faith  in  Jesus  Christ, 
many,  especially  of  the  Evangelical  interpreters 
(Calov.  Bib.  lllust.)  have  referred  to  the  close 
connection  between  the  first  Psalm,  the  summa 
legis,  with  the  second  Psalm,  the  summa  evangclii. 

IIOMILETICAL   AND    PRACTICAL. 

Either  blessed  or  lost — so  God's  word  declares, 
so  (iod's  judgment  warns. — The  pious  and  the 
wicked  are  together  in  the  world  ;  but  their  ways 
are  entirely  different  from  beginning  to  end. — 
Man's  lot  is  not  determined  by  chance,  but  by 
righteous  and  infallible  judgment. — It  is  not 
enough  to  avoid  this  or  that  single  sin,  we  must 
walk  in  the  way  of  life. — The  Divine  law  shows 
the  way  in  which  the  pious  walk,  and  keeps  Go  1 
Himself  in  view  as  knowing  that  way. — He  who 
would  remain  in  the  congregation  of  the  righteous 
must  avoid  the  society  of  the  wicked,  whilst  he 
must  use  diligently  the  means  of  grace  entrusted 
to  the  congregation  of  God.  All  things  finally 
redound  to  the  salvation  of  the  righteous  and  the 
destruction  of  the  wicked.  He  who  is  planted 
where  the  waters  of  life  flow,  should  appropri- 
ate them  in  order  that  he  may  grow  as  a  tree  of 
life,  and  bring  forth  fruit  in  iiis  season. — The  lot 
of  the  pious  is  as  delightful  as  that  of  the  wicked 
is  terrible.—  Tell  me  the  way  in  which  you  walk 


54 


THE  FIRST  BOOK  OF  PSALMS. 


and  the  company  you  keep,  and  I  will  declare  to 
you  the  end  which  you  will  attain. — The  things 
ia  which  you  delight  will  either  make  you 
blessed  or  destroy  you. — Divine  judgment  comes 
certainly,  strikes  surely,  judges  righteously,  and 
decides  our  everlasting  weal  or  woe. — He  who 
diligently  seeks  communion  with  God,  will  ear- 
nestly avoid  intercourse  with  the  ungodly. — How 
Bhall  we  distinguish  between  the  righteous  and 
the  wicked  ?  The  one  keeps  God's  law  with  de- 
light,  the  other  transgresses  it  with  contempt: 
the  one  associates  with  scorners,  the  other  re- 
mains in  the  congregation;  the  one  prospers  with 
God's  assistance,  the  other  perishes  by  God's 
judgment. — True  fear  of  God  receives  the  no- 
blest praise,  the  best  blessing. 

Starke:  A  Christian  is  not  only  to  avoid  the 
commission  of  sin,  but  as  far  as  possible  is  to 
avoid  temptation. — Sin  grows  constantly:  At 
first  we  pass  it  by,  then  we  stand  still,  then  we 
sit  with  scorners.  Blessed  are  those  who  shun 
the  beginning  (Sir.  xxi.  2;  Job  iv.  G). — It  is 
true,  believers  have  their  greatest  pleasure  in 
the  Gospel,  yet  the  law  is  likewise  agreeable  to 
them  in  Christ,  for  they  are  freed  from  its  curse, 
and  it  is  their  joy  by  it  to  know  God's  will,  and 
to  fulfil  it  with  the  power  given  unto  them. — 
Among  other  characteristics  of  a  state  of  grace  is 
this:  that,  we  have  a  heartfelt  desire  for  the 
word  of  God,  and  indeed  that  we  are  no  more 
tired  of  it  than  a  sound  body  is  of  its  daily  bread. 
As  with  a  palm  tree,  all  that  is  in  it  is  profitable, 
leaves,  wood,  and  fruit,  so  also  with  the  Chris- 
tian, all  that  he  does  is  to  redound  to  the  honor 
of  the  Divine  name,  and  the  benefit  of  his  neigh- 
bors.— It  is  as  foolish  to  rely  upon  the  ungodly 
as  to  fear  them — they  are  like  chaff. — Choose  in 
time,  and  prudently,  the  society  in  which  you 
wish  to  remain  forever. — Luk.  Osiander:  To 
e?r  and  fall  i3  human,  but  to  continue  in  error 
and  sin  is  the  work  of  the  devil. — One  thing  is 
necessary;  to  hear  and  learn  the  word  of  God 
(Luke  x.  42;  Rom.  i.  16;  2  Tim.  iii.  10).— Sel- 
nekker :  Piety  and  the  fear  of  God  mean:  (1)  to 
avoid  false  doctrine  and  a  scandalous  life;  (2) 
to  desire  the  law  of  the  Lord;  (3)  to  freely  and 
openly  confess  and  speak  of  it. — No  one  can  kno  w 
the  nature  and  the  will  of  God  without  the  Di- 
vine word. — Where  there  is  no  fear  of  God  nor 
truth,  talent  and  intellect  are  mere  poison. — AVe 
must,  as  the  fig  and  palm  trees,  show  the  fruit 
before  the  leaves. — Four  promises  are  given  to 
those  who  desire  and  love  the  word  of  God:  1) 
The  grace  of  God  ;  2)  fruitfulness  and  usefulness 
in  their  calling;  3)  a  sure  and  constant  employ- 
ment; 4)  blessing  and  success. — Geier:  We  all 
naturally  seek  happiness;  but  only  those  attain 
it,  who  seek  it  in  the  revealed  word  of  God.  All 
depends  upon  the  way  we  choose  (Matth.  vii.  13). 
— Rensohel:  Avoid  evil  and  keep  God's  word, 
then  you  will  be  happy  in  this  world  and  the 
next. — Frisch:  Thou  standest  between  two  ways 
which  lead  to  everlasting  weal  or  woe.  Open 
your  eyes  and  choose  the  best. — The  Psalm  be- 


gins with  blessing  and  glory,  but  it  ends  with 
woe,  in  order  that  where  the  hope  of  blessedness 
is  not  strong  enough  to  encourage  us  to  the  ser- 
vice of  God  and  piety,  the  fear  of  the  unhappi- 
ness  and  misery  to  be  endured  may  deter  us  from 
wickedness. — Rieoer  :  The  fear  of  God  teaches 
the  righteous  to  avoid  evil,  whether  quiet  as  a 
counsel,  or  common  as  a  way,  or  fixed  as  a  seat. 
— Without  attachment  to  the  good  the  hate  of 
wickedness  is  not  constant. — What  is  there  in  an 
ungodly  man  ?  A  counsel  and  trust  in  his  de- 
ceit; a  way  and  a  defiance  of  the  crowd  which 
travel  in  it;  a  seat  from  which  he  will  not  be 
driven.  But  what  will  become  of  him  ?  Be- 
cause he  has  no  weight  of  truth  from  the  Divine 
word  in  himself,  he  will  be  driven  away  as  chaff. 
Since  he  has  made  so  light  of  it  in  his  mockery, 
he  will  be  obliged  to  experience  how  incapable 
he  is  of  standing  in  the  judgment.  Since  he  has 
ever  sought  only  the  society  of  sinners  he  will 
not  then  remain  in  the  congregation  of  the  right- 
eous when  he  most  desires  to  retain  a  place  with 
them.  So  long  as  they  are  in  the  way  many  may 
think  that  they  are  as  good  as  those  who  are 
called  righteous,  who  likewise  have  their  faults; 
but  the  issue  will  be  different  from  what  they 
expect — Otto  von  Gerlach:  The  ungodly  main- 
tain their  position  by  chance  because  it  is  calm, 
and  outward  circumstances  are  favorable  to 
them ;  but  since  they  have  no  vital  power,  no 
support  in  God,  the  first  misfortune  drives  them 
away. — Tholuck  :  He  who  has  nothing  sure  in 
heaven  can  have  nothing  firm  on  earth. — Taube: 
He  who  has  pleasure  iu  God's  word,  exercises 
himself  therein  without  ceasing. 

[Matt.  Henry:  The  ungodly  are  forward  to  give 
their  advice  against  religion ;  and  it  is  managed  so 
artfully  that  we  have  reasons  to  bless  ourselves 
from  it,  and  to  think  ourselves  hapjty  if  we  escape 
being  tainted  and  ensnared  by  it. — We  must  not 
only  set  ourselves  to  meditate  upon  God's  word, 
morning  and  evening,  at  the  entrance  of  the  day 
and  the  night,  but  these  thoughts  should  be  in- 
terwoven with  the  business  and  converse  of  every 
day,  and  with  the  repose  and  slumbers  of  every 
night. — Barnes:  If  a  man  desires  permanent 
prosperity  and  happiness,  it  is  to  be  found 
only  in  the  ways  of  virtue  and  religion. 
— Spurgeon  :  Our  worst  things  are  often  our 
best  things.  As  there  is  a  curse  wrapped  up  in 
the  wicked  man's  mercies,  so  there  is  a  blessing 
concealed  in  the  righteous  man's  crosses,  losses, 
and  sorrows.  The  trials  of  the  saint  are  a  di- 
vine husbandry,  by  which  he  grows  and  brings 
forth  abundant  fruit.— The  righteous  man  ploughs 
the  furrows  of  earth,  and  sows  a  harvest  there, 
which  shall  never  be  fully  reaped  till  he  enters 
the  enjoyments  of  eternity  ;  but  as  for  the  wicked 
he  ploughs  the  sea,  and  though  there  may  seem 
to  be  a  shining  trail  behind  his  keel,  yet  the 
waves  pass  over  it,  and  the  place  that  knew  him 
shall  know  him  no  more  forever.  The  very 
"  way-"  of  the  ungodly  shall  perish. — C.  A.  B.] 


PSALM  II. 


PSALM  II. 

1  "Why  do  the  heathen  rage, 

And  the  people  imagine  a  vain  thing? 

2  The  kings  of  the  earth  set  themselves, 
And  the  rulers  take  counsel  together, 

Against  the  Lord,  and  against  his  Anointed,  saying, 

3  Let  us  break  their  bauds  asunder, 
And  cast  away  their  cords  from  us. 

4  He  that  sitteth  in  the  heavens  shall  laugh: 
The  Lord  shall  have  them  in  derision. 

5  Then  shall  he  speak  unto  them  in  his  wrath, 
And  vex  them  in  his  sore  displeasure. 

6  Yet  have  I  set  my  King 
Upon  my  holy  hill  of  Zion. 

7  I  will  declare  the  decree : 

The  Lord  hath  said  unto  me,  Thou  art  my  Son ; 
This  day  have  I  begotten  thee. 

8  Ask  of  me,  and  I  shall  give  thee  the  heathen  for  thine  inheritance, 
And  the  uttermost  parts  of  the  earth  for  thy  possession. 

9  Thou  shalt  break  them  with  a  rod  of  iron ; 

Thou  shalt  dash  them  in  pieces  like  a  potter's  vessel. 

10  Be  wise  now  therefore,  O  ye  kings : 
Be  instructed,  ye  judges  of  the  earth. 

11  Serve  the  Lord  with  fear, 
And  rejoice  with  trembling. 

12  Kiss  the  Son,  lest  he  be  angry,  and  ye  perish  from  the  way, 
When  his  wrath  is  kindled  but  a  little. 

BLssed  are  all  they  that, put  their  trust  in  him. 


JCXEGETICAL   AND   CRITICAL. 

Character  and  Composition.  The  1st,  Psalm 
first  declares  the  truly  pious  servant  of  Jehovah 
blessed,  without  deciding  whether  the  description 
is  only  an  ideal  one,  or  there  is  truly  such  an 
ever  green  tree  of  life;  and  then  draws  the 
counterpart  without  intimating  the  possibility  or 
way  of  salvation  of  those  who  walk  in  wrong 
ways  to  destruction.  The  2d  Psalm,  which  in 
isolated  expressions  reminds  us  of  the  1st  Psalm, 
begins  with  a  description  of  the  world  rebellious 
against  God  and  His  government,  which  passes 
over  into  a  dramatic  tone  (vers.  1-3) ;  describes 
over  against  this  the  action  of  Jehovah  likewise 
running  out  into  a  dramatic  mode  of  expression 
(vers.  4-fi);  then,  without  naming  Him,  makes 
the  anointed  of  Jehovah  Himself  speak  so  that  He 
explains  the  decree  of  Jehovah  by  a  reference  to 
a  former  ordinance  of  Jehovah  (vers.  7-9);  and 
closes  with  an  exhortation  to  the  rebellious  to 
repent,  which  passes  over  into  a  declaration  of 


the  blessedness  of  those  who  make  known  their 
allegiance  to  the  kingdom  of  the  Messiah  (vers. 
10-12). 

The  prophetic  or  direct  Messianic  explanation  can 
alone  explain  this  Psalm  (all  ancient.  Jewish  and 
ancient  Christian  interpreters,  with  some  from  all 
periods)  ;  neither  the  typical  (Hofmann),  nor  the 
historical  (the  later  Jewish  and  many  recent 
interpreters),  nor  the  poetical  (Hupf.,  as  a 
general  glorification  of  the  theocratic  kingdom), 
nor  indeed  the  explanation  to  be  found  in  the 
transition  from  the  typical  to  the  prophetic 
(  Kurtz)  can  suffice.  This  the  explanation  which 
follows  will  show.  [Perowne :  "He  begins  to 
speak  of  an  earthly  king  and  his  wars  with  the 
nations  of  the  earth,  but  his  words  are  too  great 
to  have  all  their  meaning  exhausted  in  David, 
Solomon,  or  Ahaz,  or  any  other  Jewish  monarch. 
Or,  ere  he  is  aware,  the  local  and  the  temporal 
are  swallowed  up  in  the  universal  and  eternal. 
The  king  who  sits  on  David's  throne  has  become 
glorified  and  transfigured  in  the  light  of  the  pro- 
mise.    The  picture  is  half  ideal,  half  real.     It 


56 


THE  FIRST  BOOK  OF  PSALMS. 


concerns  itself  with  the  present,  but  that  only  so 
far  as  it  is  typical  of  greater  things  to  come. 
The  true  king  who,  to  the  prophet's  mind,  is  to 
fulfil  all  his  largest  hopes,  has  taken  the  place 
of  the  visible  and  earthly  king." — C.  A.  B] 

The  auihor  is  unknown.  Most  interpreters, 
indeed,  from  different  stand-points,  think  of 
David,  whilst  they  grant  that  Acts  iv.  25  is  not 
decisive.*  They  differ  likewise  widely  from 
one  another  in  their  estimate  of  the  his- 
torical situatiou  (comp.  De  Wette).  [Perowne 
refers  it  to  the  events  2  Sam.  x.  The  con- 
federacy of  Syrians,  Ammonites,  and  others 
who  had  formerly  been  subdued  (2  Sam.  viii. 
3,  12),  and  who  now  make  a  last  effort  for 
independence. — C.  A.  B.]  Rosenm.  (I.  Edit. 
only),  Paul.  Ewald,  Bleek,  think  of  Solomon. f 
Maurer  thinks  of  Hezekiah  with  reference  to  2 
Chron.  xxviii.  18;  Hitzig  of  the  Maccabean 
prince,  Alex.  Jannaeus;  Delitzsch  thinks  of 
the  period  of  the  prophecy  of  Immanuel,  Is. 
vii. — xii.,  perhaps  the  prophet  Isaiah  himself, 
partly  because  of  the  similarity  of  circumstances, 
partly  on  account  of  the  similarity  of  subject  and 
even  modes  of  expression. 

Str.  I.  Ver.  1.  Why. — The  question  thrown 
up  by  the  Psalmist,  which  already  begins  to  be 
solved  in  ver.  1  b  as  the  change  of  position  and 
the  mood  of  the  verb  show,  is  only  a  rhetorical 
one,  a  question  of  displeasure,  of  astonishment, 
and  of  derision=wherefore  then?  why  then? 
[De  Wette:  "The  poet  transports  himself  at 
once  into  his  situation  and  feelings.  He  looks 
upon  the  undertakings  of  the  rebels  with  indig- 
nation and  contempt,  and  breaks  forth  in  the 
exclamation,  Why  ?=to  what  end?" — C.  A.  B.] 

Rage. — The  Hebrew  verb  does  not  denote 
actual  rebellion,  but  that  intimation  of  the 
speedy  outbreak  of  rebellion  which  is  given  by 
crowds  surging  in  gloomy  and  confused  resent- 
ments, murmurs  and  alarms. 

[Imagine. — In  old  English  this  word  had  the 
meaning  of  scheme,  devise,  plot,  vid.  Worcester's 
Diet.  This  meaning  has  now  passed  out  of  use.  It 
is  better,  therefore,  to  substitute  devise,  with  the 
meaning  of  meditating  evil.  Tiiis  is  the  same  word 
as  is  used  Ps.  i.  2  b.  De  Wette:  "of  wicked, 
Prov.  xxiv.  2,  here  of  rebellious  undertakings;" 
Hupf.:  "of  wicked  and  deceitful  devices,"  Ps. 
xxxviii.  12;  Is.  lix.  3,  13. — Vain  thing. — 
p,_J,  "here  substantive,  a  foolish  and  vain  de- 
vice— what  is  proved  to  be  idle  by  the  result." — 
C.  A.  B.] 


*  [Delitzsch:  "Because  in  the  New  Testament  David's 
Psalm  and  Psalm  are  corresponding  terms."  This  is  gene- 
rally admitted  by  German  commentators,  though  it  is  not 
generally  allowed  by  English  and  American  writers,  6uch  ai 
Wordsworth,  Barnes,  Alexander,  etc.  Delitzsch  is  probably 
correct  in  his  statement. — C.  A.  B.] 

•f  [Ewald:  "In  this  Psalm  we  hear  the  voice  of  a  king 
who,  a  short  time  before,  was  solemnly  anointed  in  Zion. 
The  tributary  nations  are  rebellious  and  threaten  to  regain 
their  freedom.  The  young  king  stands  over  against  them, 
self-possessed,  conscious  of  his  union  with  Jehovah  as  His 
son  and  representative,  inspirited  by  the  prophetic  word  at  his 
anointing,  and  strong  in  the  power  of  Jehovah.  This  young 
king  was  Solomon — this  Psalm  his  own  composition,  like 
those  mentioned  1  Kings  iv.  32."  It  is  more  than  likely  that 
the  tributary  nations  plotted  together,  hoping  to  throw  off 
the  yoke  of  the  young  king,  it  is  not  necessary  to  suppose 
an  actual  rebellion.  The  Psalmist  speaks  of  rebellious 
thoughts  and  designs.  I  think  that  this  Psalm  and  the 
former  are  Psalms  of  Solomon. — C.  A.  B.] 


Ver.  2.  The  idea  of  sitting  together  passes 
over  into  that  of  deliberation,  here  that  of  con- 
spiring. This  is  described  by  the  perfect  as  an 
accomplished  fact,  as  ver.  1  a,  and  as  preceding 
the  hostile  setting  themselves,  which  in  the  im- 
perf.  appears  as  enduring  and  still  continuing, 
as  ver.  1  b,  and  as  finishing  the  description  in 
ver.  1  a. 

Ver.  3.  The  rebels  are  immediately  introduced 
speaking,  and  they  speak  in  figurative  language, 
taken  from  refractory  bulls,  which  express  their 
carnal  love  of  liberty  and  their  unruliness.* 

Str?  II.  Ver.  4.  The  ancient  translations  ex- 
press all  the  imperfects  in  the  antistrophe  ver.  4 
sq.  by  the  future,  [so  A.  V.];  Ewald,  Delitzsch, 
et  a.l.,  at  least  those  in  ver.  5  [this  is  better — C. 
A.  B.]  ;  but,  according  to  Hupfeld,  they  are  all 
to  be  regarded  as  present,  though  subsequent  to 
one  another.  Laughing  is  often  an  expression 
of  the  feeling  of  security  and  of  the  conscious- 
ness of  superiority  in  contrast  to  fear;  scorn  re- 
jects the  presumption  of  the  impotent,  with  de- 
served contempt,  and  discloses  their  weakness : 
wrath  punishes  them.  [De  Wette  :  "With  the 
rage  and  exertion  of  his  enemies  the  poet  sets  in 
beautiful  contrast  the  laughing  quiet  of  his  God, 
who  can  with  one  word  bring  these  proceedings 
to  naught."  Hupfeld:  "A  beautiful  gradation  in 
thought  from  the  quiet  laughing  to  the  agitated 
scorn,  and  from  this  to  wrath,  which  breaks  out 
iu  the  following  verse  in  word  and  act."— C.  A.  B.] 

Ver.  6.  Jehovah  speaks  here  with  real  words, 
not  in  thunder  (Herder),  although  the  words 
whiz  and  roll  along  like  thunder  and  lightning 

[in  the  style]  ;  and  7H3,  according  to  Hupfeld. 
is  frequently  used  for  terror,  which  confuses,  ami 
especially  that  which  is  caused  by  God,  and 
drives  into  mad  flight  and  leads  to  destruction. 

Ver.  6.  [Yet  have  I.— De  Wette:  "1  often 
makes  a  contrast — here  it  is  with  the  riotous 
proceedings  of  the  kings.  The  pronoun  /  is  em- 
phatic."— C.  A.  B.]  Bottcher  has  shown 
{Aehrenlese,  p.  4)  that  we  must  not  translate: 
anointed,  but  set  (according  to  the  Sept.  and 
Vulg.).  Some  translate  "  But  I  have  been  con- 
stituted king  by  him." — [My  King. — Hupf.: 
"  My  king  so  far  as  he  is  appointed  by  God  as 
king  over  His  realm,  comp.  1  Sam.  xvi.  1,  and  by 
virtue  of  the  theocratic  idea,  His  representative." 
— C.  A.  B.]  Zion  was  not  the  anointing  place 
either  for  David  (1  Sam.  xvi.  13;  2  Sam.  ii.  4), 
or  for  Solomon  (1  Kings  i.  39),  or  for  Christ 
(Zech.  ix.  9),  but  the  seat  of  government  of  the 
Anointed  (Ps.  ex.  2;  2  Sam.  v.  9).  The  assertion 
that  Zion  in  the  Old  Testament  constantly  is  used 
as  the  equivalent  of  Jerusalem,  and  that  it  is  the 
name  of  a  special  height  is  disproved  by  2  Sam. 
v.  7,  9 ;  1  Kings  viii.  1  ;  Hupfeld,  however,  as- 
serts that  according  to  prophetical  and  poetical 
usage  it  indicates  synecdochically  the  entire  holy 
mountain  city  as  the  seat  of  God,  and  naturally  re- 
jects the  translation  of  J.  H.  Michaelis  and  Hofmann 

p'"2f  7JJ  'alZion,  over  its  citizens,  the  people  of  God; 

*  [Wordsworth :  "At  Christ's  passion  the  heathen  world 
represented  by  the  imperial  power  of  Home,  c  mbined  with 
the  rulers  and  people  of  Israel  against  Sod  and  His  Messiah. 
'  We  will  not  have  this  man  to  reign  over  us'  was  their  lan- 
guage, Luke  xix.  14 — '  We  have  no  king  but  Ca-sar,'  John 
xix.  15."— C.  A.  B.J 


PSALM  II. 


57 


so  likewise  the  translation,  mountain  of  my  so- 
vereignty (Herder,  lloseuiu.,  et  ul. ).  [Delitzsch: 
"Zion  is  the  hill  of  the  city  of  David  (2  8am.  v. 
7,  9;  1  Kings  viii.  1)  including  Moriah.  That 
mountain  of  holiness,  holy  mountain,  which  is  the 
placeof  the  Divine  presence,  and  therefore  towers 
above  all  the  heights  of  the  earth,  is  assigned  to 
him  as  the  seat  of  his  throne." — C.  A.  B.j 

Str.  III.  Ver.  7.  Declare. — In  this  strophe  it 
is  not.  the  poet  which  speaks,  but  the  anointed 
of  Jehovah.  This  is  not  David  nor  any  other 
historical  king  of  Israel,  moreover  not  the  per- 
sonified theocratic  kingdom,  but  the  Messianic 
king;  not  in  bodily  reality,  it  is  true,  nor  speak- 
ing magically  from  the  Psalm,  but  appearing  in 
the  Psalm  dramatically  as  a  person.*  This  does 
not  mean,  by  any  means,  as  a  poetical  figure. 
For  the  person  of  the  Messiah,  as  promised  by 
God,  and  therefore  surely  coming,  existed  in  the 
faith  of  the  Psalmist  not  less  than  in  the  faith  of 
the  prophets  and  the  church,  although,  in  lyri- 
cal parts  of  Scripture  the  expressions  of  faith 
concerning  him  appear  in  different  forms  from 
those  in  the  historical  or  didactic,  and  the  pro- 
phetical writings  in  a  narrower  sense.  The  Mes- 
sianic king  in  this  place  appeals  for  the  expla- 
nation of  ver.  6,  not  only  to  a  feigned  oracle  (De 
Wette)  but  to  a  pn,  an  ordinance  (whether  regu- 
lation or  arrangement).  There  is  also  in  its 
meaning  a  reference  to  an  express,  inviolable, 
and  peculiar  declaration  of  Jehovah  of  a  histori- 
cal kind,  such  as  that  which  is  found  for  the  re- 
lation in  question,  in  2  Sam.  vii.  14  sq.,  alone. 
This  promise  of  God,  given  to  David  through  Na- 
than before  the  birth  of  Solomon  (2  Sam.  xii.  2-1), 
is  the  historical  root  of  the  biblical  prophecies 
of  the  seed  of  David,  who  likewise  stands  in  the 
relation  of  sonship  to  Jehovah.  This  expression 
does  not  denote  the  divine  origin  of  royally,  or 
a  management  of  the  government  according  to 
the  will  of  Jehovah  (De  Wette),  but,  first  of  all,  a 
relation  of  love  to  Jehovah,  and  especially 
with  reference  to  care  and  training,  which 
however,  at  the  same  time,  includes  a  reference 
to  faithfulness,  so  much  the  more  as  the  covenant, 
of  God  with  Israel  is  regarded  as  a  marriage  co- 
venant (Ilcr.gst.,  Ilupf.)  In  this  last  turn  of 
thought  there  is  a  thread  of  meaning,  which  has 
been  for  the  most  part  neglected;  yet  which 
alone  can  lead  us  to  a  correct  understanding  of 
the  passage,  viz.:  If  Israel  stands  partly  in  a  re- 
lation of  sonship  to  Jehovah,  the  God  of  histori- 
cal revelation,  partly  in  a  marriage  covenant 
with  Him  as  Die  only  living,  true,  and  faithful 
God  of  the  covenant,  and  indeed  the  latter,  in 
the  sense  of  Monogamy,  over  which  God  watches 
with  jealousy ;  then  the  following  consequences 
ensue,  viz.:  (1)  That  every  attempt  to  make  a 
parallel  with  the  sons  of  Elohim  (whether angels 
or  princes,  Ps.  lxxxii.  (J)  and  with  the  children 
of  Zeus  is  entirely  unsuitable,  and  entangles  the 
entire  conception.     (2)  That  the  use  of  the  word 

~\  ',    (which    seldom  means  to  beget,  but  gene- 

*  [Delitzsch  :  "  The  Anointed  Himself  now  takes  the  wi  ml, 
and  speaks  out  what  He  is,  and  what  He  can  do  in  virtue  of 
the  Divine  decree.  There  is  no  word  of  transition,  DO  for- 
mula of  introduction  to  indicate  the  leap  of  the  Psalmist  from 
the  word  of  Jehovah  to  the  word  of  His  Christ ;  the  poet  is  a 
seer;  his  Psalm  is  a  mirror  of  that  which  is  seen,  an  echo  of 
that  which  is  heard." — C.  A.  B.] 


rally  to  bear)  is  not  to  be  regarded  as  merely  a 
rhetorical  variation  of  the  idea  of  sonship,  but 
gives  rise  to  this  thought;  that  in  a  detenu, n ■  it 
case  some  one  has  been  placed  in  this  relation  by 
God  Himself,  and  indeed  in  the  midst  of  the  his- 
tory of  revelation,  in  which  sense  Israel  also  is 
called  the  first-born  son  of  Jehovah  (Ex.  iv.  22). 
(3.)  That  in  such  a  case  to-day  has  not  only  a 
mere  poetical,  or  indeed  a  metaphysical,  but  a 
historical  meaning.  The  meauing  is  not  of  an 
eternal,  or  of  a  temporal,  or  spiritual  begetting 
of  a  person,  a  setting  him  in  existence;  so  also 
not  as  is  frequently  supposed  of  the  establish- 
ment of  an  Israelitish  king  in  the  government, 
which  was  disputed  by  mighty  opponents.  In 
connection  with  this  supposition  an  unknown 
writer  in  Paulus,  Memorab.  III.,  regards  the 
Psalm  as  a  coronation  address  composed  by  Na- 
than when  Solomon  ascended  the  throne. 

It  is  certainly  a  king  of  Israel,  an  anointed  of 
Jehovah,  who  speaks,  but  this  happens  partly  af- 
ter his  establishment  on  Zion  by  Jehovah,  and 
partly  as  a  demonstration,  not  indeed  of  his  theo- 
cratic title  (for  this  he  had  as  the  one  appointed 
by  Jehovah),  but  of  his  personal  capacity  for  the 
government  in  question,  which  was  to  overcome, 
and  embrace  the  world.  Moreover,  a  general 
call  to  the  position  of  sonship  to  Jehovah  would 
not  have  been  sufficient,  because  such  a  call  is 
also  ascribed  in  general  to  pious  Israelites,  Deut. 
xiv.  1 ;  Ps.  lxxiii.  15;  Prov.  Sol.  xiv.  2G.  There- 
fore in  this  place  he  appeals  to  a  special  ordina- 
tion, and  indeed  so  that  he  refers  to  an  appoint- 
ment of  Jehovah  with  reference  to  this  very  thing, 
as  a  word  spoken  to  him  as  a  personal  bung 
who  already  was  in  existence;  that  is,  the 
speaker  wishes  to  make  known  :  (1)  That  he,  and 
no  one  else,  is  the  one  to  whom  this  appointment 
applies;  (2)  that  he  has  not  been  made  the  son 
by  it  for  the  first  time,  but  declared  to  bo  the 
son  ;  (3)  that  this  declaration  was  in  time  and 
not  in  eternity,  and  has  the  meaning  of  a  histo- 
rical recognition.  At  the  same  time  the  form  of 
the  declaration  shows  it  to  be  an  explanation, 
and  indeed  not  only  of  the  previous  oracle  in  ver. 
G  (Herder,  Ilupf.,  etal.),  but  also  of  the  appoint- 
ment of  Jehovah  mentioned.  There  cau  be  no 
doubt  but  that  "13D  has  this  meaning  of  "more 
exact  account  or  explanation,"  Ps.  1.  1G.  Even 
this  shows  this  declaration  to  be  an  advance  in  the 
declarations  of  Revelation.  Put  the  same  is 
also  shown,  in  fact.  For  a  word  of  Jehovah 
of  this  kind  is  found  only,  Ps.  lxxxix.  27  sq., 
mentioned  with  reference  to  David,  and  2  Sam. 
vii.  14  with  reference  to  David's  son.  But  in  the 
passage  Ps.  lxxxix.  27,  it  is  likewise  not  David 
who  speaks,  but  this  passage  and  the  prophecy, 
2  Sam.  vii.  14,  indeed  first  after  his  death,  were 
rather  referred  to  him  and  his  seed,  ami  interpre- 
ted as  Messianic,  so  that  a  remarkable  agreement 
is  evident  with  the  passage  in  which  we  are  now 
engaged.  Both  Psalmists  already  treat  that 
historical  word  of  God  as  Messianic,  ami  find  the 
right  to  this  conception  in  the  fact  that  the  pro- 
phecy of  Nathan  treats  of  the  government  of  the 
world  with  invincible  power  and  of  eternal  du- 
ration. This  declaration  prevents  the  necessary 
consideration  of  the  immediate  reference  of  the 
oracle  to  Solomon,  and  in  connection  with  other 
prophetical    statements    respecting   the  seed  of 


58 


THE  FIRST  BOOK  OF  PSALMS. 


David,  especially  after  the  death  of  David  and 
Solomon,  gives  to  his  Divine  souship  a  narrower, 
n  specific,  namely  a,  Messianic  signification.  This 
also  comes  forth,  in  the  Psalm  before  us,  not 
merely  typically,  but  directly.  For  David  can- 
not be  the  speaker  introduced  by  the  Psalmist, 
since  the  ordination  of  Jehovah,  to  which  the 
sovereign  who  claims  the  name  Son  of  (Jod  ap- 
peals, is  referred  to  the  son  of  David  and  we 
cannot  think  of  Solomon,  because  the  circum- 
stances alluded  to  in  the  Psalm  do  not  at  all  suit 
his  government,  which  is  expressly  mentioned  as 
peaceful  (1  Kings  v.  4,  5,  18).  If,  then,  we  are 
compelled  to  go  beyond  this  king,  there  is  no 
further  support  for  the  typical  idea  in  any  one 
of  the  succeeding  rulers,  and  the  historical  ex- 
planation is  satisfied  only  when  it  finds  the  ful- 
filment of  the  declaration  of  this  Psalm  in  Jesus, 
the  historical  Messiah,  that  is  to  say,  treats  it  as 
directly  Messianic,  as  is  frequently  the  case  in  the 
New  Testament.  Comp.  the  doctrinal  and  ethi- 
cal thoughts  which  follow,  and  my  exposition  of 
Ileb.  i.  5.  [Alexander:  "  These  words  are  cited 
in  Acts  xiii.  34,  and  Hebrews  i.  5,  to  prove  the 
solemn  recognition  of  Christ's  sonship,  and  His 
consequent  authority  by  God  Himself.  This  re- 
cognition was  repeated,  and  as  it  were,  realized 
at  our  Saviour's  baptism  and  transfiguration, 
where  a  voice  from  heaven  said  (Matth.  iii.  17; 
xvii.  5) :  '  This  is  My  beloved  son,  in  whom  I  am 
well  pleased,  hear  ye  him.'  " — C.  A.  B.]       , 

Ver.  8.  Ask  of  me  and  I  will  give  thee. 
— [Perowne:  "A  poetical  figure,  by  which  is  re- 
presented God's  willingaess  to  give  to  His  an- 
ointed the  kingdoms  of  this  world.  The  Father's 
love  will  withhold  nothing  from  the  son."  God 
will  have  His  own  son,  His  beloved,  ask  of  Him; 
He  delights  in  giving,  but  He  likewise  delights 
in  being  asked,  and  exhorts  to  the  asking  with 
promises  of  bestowing.  As  with  all  His  chil- 
dren, so  with  the  Messiah  above  all.  In  this  con- 
nection it  is  well  to  recall  Jesus'  habit  of  prayer 
to  the  Father.  This  verse  asserts  the  share  of 
the  Gentiles  in  the  blessings  of  the  Messiah's 
rule,  yet  not  as  heathen,  but  as  submissive  to  the 
Messianic  kingdom.  This  is  the  constant  idea 
of  the  Psalmist  and  the  Prophets. — C.  A.  B.] 

Ver.  9.  Break. — According  to  the  Sept.,  with 
other  vowel  points,  "to  rule"  [Tvoifiaivsiv']  with 
reference  to  Micah  vii.  14.  The  Messiah  is  thus 
represented  also,  Rev.  xii.  5  ;  xix.  15.  This  al- 
ready shatters  the  objections  of  De  Wette  and 
Hupfeld  to  the  Messianic  interpretation.  This 
form,  moreover,  presupposes  the  prophecy,  Num. 
xxiv.  17,  and  has  its  internal  reasons  in  the  fact 
that  the  Messiah  is  at  once  Judge  and  Saviour, 
vid.  Doct.  and  Ethical.  [Potter's  vessel. — De 
Wette :  "  With  little  trouble,  and  to  entire  de- 
struction, Jer.  xix.  11  ;  Is.  xxx.  14." — C.  A.  B.] 

[Str.  IV.  Ver.  10.  Delitzsch  :  "  The  Psalmist 
closes  with  an  application  of  that  which  he  has 
seen  and  heard,  to  the  great  ones  of  the  earth. 
The  warning  is  directed  not  to  those  who  have 
been  seen  in  rebellious  commotion,  but  to  kings 
in  general,  with  a  glance  at  that  which  he  has 
sjen  and  understood  in  prophecy." — Judges  of 
the  earth. — Delitzsch  :  "  Not  those  who  judge 
the  earth,  but  those  judges  and  regents  who  be- 
long to  the  earth  in  its  length  and  breadth." 

Ver.  11.  This  verse  stands  in  beautiful  con- 


trast to  ver.  3,  as  it  is  based  upon  what  has  been 
seen  in  prophecy,  vers.  8  and  9. — Serve  the 
Lord  with  fear. —  This  must  be  taken  in  a  re- 
ligious sense,  as  is  usually  the  case,  but  the  po- 
litical sense  is  likewise  involved,  as  we  see  from 
vers.  8  and  9.  The  religious  and  the  political 
submission  are  combined  in  the  Messianic  king- 
dom (vid.  Riehm  and  Perowne). —  Rejoice 'with 
trembling. — Delitzsch:  "Their  rejoicing  lest 
it  should  turn  into  security  and  pride,  is  to  be 
with  trembling,  trembling  with  reverence  and 
self-discipline,  for  God  is  a  consuming  fire,  Heb. 
xii.  28."— C.  A.  B.] 

Ver.  12.  Kiss  the  son. — That,  is,  do  homage 
to  him  (1  Sam.  x.  1;  comp.  1  Kings  xix.  18; 
Hos.  xiii.  2  ;  Job  xxxi.  27.)  The  Aramaic  13 
for  |3  is  also  found,  Prov.  xxxi.  2,  and  the  ab- 
sence of  the  article  suits  entirely  the  Messianic 
interpretation.  The  word  then  stands  in  the 
transition  to  a  proper  noun.  According  to  the 
example  adduced  by  Delitzsch,  an  Arabic  inter- 
preter would  explain:  kiss  a  son  and  what  son  ? 
All  the  ancient  translations,  except  the  Syriac, 
have  different  interpretations,  whilst  they  either 
take  13  as  an  adverb  =  pure,  clean  (Aquil., 
Symm.,  whom  Jerome  follows :  adoratc  pure) ;  or 
read  13  (=  purity,  chastity,  modesty)  and 
P'l/J  in  the  sense  of  lay  hold  of,  embrace.   Hence 

dpd^aade  traichiac  (Sept.),  apprehendite  disciplinam 
(Vulg.,  Chald.),  lay  hold  of  purity  (Ewald, 
Kiister).  The  Arabic  translation  of  Saadia  in- 
terprets: Prepare  yourself  with  purity,  that  is, 
with  sincerity,  to  obey  Him.  Hupfeld  regards 
the  original  meaning  of  the  verb  as  to  join,  to 
follow,  and  translates:  "submit  yourself  sin- 
cerely and  honestly."  But  since  there  is  no  evi- 
dent use  of  13  in  this  sense,  he  supposes,  with 
Olsh.,  a  mistake,  and  would  read  13  =  submit 
yourself  to  Him  (join  Him);  whilst  he  grants 
that  even  this  construction  is  not  found  else- 
where. The  same  objection  applies  to  the  trans- 
lation: Submit  yourself  to  duty,  namely,  obedi- 
ence (Hitzig).* 

The  kiss,  as  a  sign  of  reverence  is,  in  the  Ori- 
ent, for  the  most  part  given  on  the  hand,  or  the 
clothing  of  another  (Kosenm.,  Altes  and  Neues 
Morgenland,  III.,  no.  49G ;  IV.,  no.  789),  yet  at 
times  even  on  the  mouth,  or  thrown  by  a  move- 
ment of  the  hand,  which  is  regarded  as  an  act 
of  homage. 

Even  with   the  Messianic  interpretation,  it  is 


*  [Hupfeld :  "  The  language  does  not  allow  of  the  transla- 
tion of  T3  as  Son,  for  the  following  reasons,  (1)  "O  in  this 

sense  is  not  a  Hebrew  word,  but  an  Aramaic  word,  and  only 
occurs  in  Prov.  xxxi.  2,  in  a  passage  of  very  late  composition, 
which  has  likewise  other  Cbaldaisms,  whilst  this  Psalm  is 
the  product  of  the  best  period  of  literature,  and  it  is  incon- 
ceivable that  poetical  license  even  would  excuse  such  a  word. 
(2)  It  is  without  sense  apart  from  Jehovah,  and  w  ithout  the 
article.  (3)  The  subject  of  the  following  c  ause  is  Jehovah, 
as  in  the  preceding  verse,  which  makes  it  improbable  that  a 
new  subject  should  Btep  in  between.  It  is  difficult  to  take 
"O  in  any  other  way  than  as  an  adverb,  as  Svm.,  and  Je- 
rome." Hupfeld  is  correct  here,  I  think;  we  must  not  be 
misled  by  the  beauty  of  the  idea,  kiss  the  Son,  or  a  desire  for 
another  Messianic  ailusion.  There  is  sufficient  reference  to 
the  Messiah  in  the  id  strophe,  and  this  allusion  would  have 
no  significance  apart  from  that.     Then  again  J3   is  used  in 

that  strophe  for  the  Messiah.  It  would  seem  strange  for  the 
Psalmist  to  select  an  Aramaic  form  so  soon  after. — C.  A.  B.] 


PSALM  II. 


questionable  whether  the  subject  of  the  follow- 
ing clause  is  the  son  (Hengst.),  which  is  the  most 
obvious,  or  Jehovah  (with  Aben  Ezra  and  most 
interpreters,  with  the  supposition  of  a  change 
of  subject  which  is  frequent  in  prophecy  anil 
poetry)  because  this  corresponds  better  witli  the 
consciousness  of  the  believing  Israelite.  Hut 
both  clauses,  with  lest  and  when,  contain  merely 
confirmed  warnings  in  the  mouth  of  the  Psalm- 
ist, entirely  the  same  as  that  which  immediately 
before  he  has  had  the  Messiah  speak;  and  if 
there  is  in  the  closing  clause  the  word  often  used 
of  believing  refuge  in  Jehovah,  yet  this  does  not 
decide,  in  view  of  the  Divine  majesty  and  power 
ascribed  to  the  Messiah.  It  would  rather  seem 
to  be  decided  by  the  fact  that  in  ver.  11  already 
again  Jehovah  Himself  is  named  as  Sovereign, 
whom  the  kings  and  judges  of  the  earth  are  to 
serve.  But  this  very  passage  favors,  in  the  high- 
est degree,  the  Messianic  character  of  the  entire 
Psalm.  For  the  discourse  is  of  the  previously 
heathen  princes  and  leaders  of  the  nations,  who 
are  not  to  be  made  Jews  by  compulsion,  as  it 
happened  for  the  first  time  under  Alex.  Jannseus, 
to  whom  on  this  account  Hitzig  brings  down  this 
Psalm;  but  who  are  exhorted  to  conversion  to 
Jehovah,  ere  the  crushing  judgment  of  the  Mes- 
siah shall  be  fulfilled  on  all  those  who  are  not 
members  of  the  people  of  God,  even  the  mighti- 
est. These  also  declare,  with  all  their  expres- 
sions of  joy,  still  ever  that,  holy  awe,  and  that 
indelible  trembling  of  the  creature  before 
the  Almighty  and  Holy  God,  which  is  mentioned 
likewise  in  the  New  Covenant,  e.  g.,  "  working 
out  salvation  with  fear  and  trembling"  (Phil.  ii. 
12;  Heb.  xii.  28).  The  context  itself  is  against 
the  interpretation  of  the  hypocritical  joy  at  the 
homage  festival,  of  those  who  have  been  over- 
come by  force,  and  who  obey  from  fear  (Ilgen  in 
Rosentn.,  and  part  also  Hengst.) 

[From  the  way. — Alexander:  "By  the 
way."  Riehm:  "  In  order  that  you  may  not  pe- 
rish with  regard  to  the  way  =  go  in  a  way  which 
is  destruction  for  you.  "]"n  is  an  accusative  of 
reference,  (Hitzig,  of  limitation.)"  So  also 
Delitzsch,  et  al.—  C.  A.  B.] 

The  construction  of  the  closing  clause  being 
disputed,  we  cannot  gain  from  it  any  evidence 
of  the  Messiahship  of  the  Anointed,  but  since  this 
Messiahship  is  proved  elsewhere,  the  contents  of 
the  clause  forbid  a  reference  merely  to  an  earthly 
king,  Ps.  cxviii.  9;  cxlv.  3,  but  not  to  God's 
King,  whose  solemn  name  of  Messiah  and  Son 
of  God  has  here  its  first  biblical  expression  and 
abiding  support.  Instead  of  "  little  "  some  trans- 
late with  the  Sept.,  "  in  short,"  "soon;"  but  in 
hypothetical  connections  only  the  first  meaning 
of  the  Hebrew  word  can  be  safely  shown.  Sachs' 
translation  "as  nothing,"  is  too  strong.  [Hup- 
feld,  13  'Din,  "  not  to  put  their  trust  in  Him,  but 
to  seek  or  take  refuge  with  Him."  So  Hitzig  et 
al.     This  meaning  is   clear  in  Hpnrp  —  refuge, 

in  the  shadow  of  His  wings,  Ps.  xxxvi.  8  ;  lvii. 
2;  under  His  wings,  Ps.  xci.  4;  Ruth  ii.  12  ;  of 
a  rock,  shield,  etc.,  Ps.  xviii.  3,  31;  cxliv.  2  ; 
Dent,  xxxii.  37,  etc.—  C.  A.  B.] 

With  liugcnhagen  we  Bay,  at  the  close  of  this 
Psalm,  "  epiphonema  dignius  ut  mediteris  quam  ut 
i  me  tractelur." 


DOCTRINAL    AND    ETHICAL. 

1.  When  those  who  are  without  the  kingdom 
of  God  oppose  it  and  attack  it,  even  though  they 
assemble  themselves  in  masses,  riot  against  it 
alter  the  manner  of  the  nations,  according  to  the 
ways  and  in  the  interests  of  the  kingdom  of  this 
world,  combine  under  mighty  princes  and  wise 
leaders,  yet  their  rebellion  is  not  only  deplora- 
ble, but  is  also  miserable,  abject,  and  blameable  ; 
yes,  it  is  from  the  beginning  condemned  as  with- 
out reason  and  without  effect.  They  consult  to- 
gether, it  is  true,  but  nothing  comes  of  it.  They 
would  undertake  something,  but  they  cannot,  and 
properly  they  are  not  allowed  to.  They  are  as 
cowardly  as  they  are  boastful.  They  merely  ex- 
cite one  another,  and  stimulate  one  another  with 
presumptuous  icords  to  wicked  and  impotent  pre- 
tensions. Furit  in  unum  populus  et  miseretur  om- 
nium Christus. 

2.  The  enemies  of  Divine  sovereignty  on  earth 
are  of  many  minds  and  split  into  parties,  yet  they 
agree  in  the  wish  to  limit  its  extension  as  far  as 
possible.  So  far  as  it  is  in  heaven,  they  do  not 
trouble  themselves  about,  it,  but  with  every  ad- 
vance it  makes  in  the  world,  they  feel  that  their 
interests  are  threatened.  Although  they  are  still 
without  its  limits  thej'  have  a  presentiment  that 
Divine  Sovereignty  is  in  all  earnestness  an  ab- 
solute Sovereignly  embracing  the  whole  world. 
They  feel  that  by  this  very  fact  they  are  assailed 
in  their  natural  claims,  which  they  call  human 
rights,  and  in  their  native  tendencies,  to  cherish 
which  they  regard  as  their  most  sacred  necessity. 
When  it  is  demanded  that  they  should  obey  the 
will  of  God,  and  submit  to  His  ordinances,  which 
bind  all  men  without  exception,  they  regard  it 
with  indignation  as  a  direct  attack  upon  their 
human  rights  of  sovereignty,  and  consequently 
as  a  personal  insult.  They  little  think  that  the 
cords  thrown  out  to  them  from  the  kingdom  of 
God  are  holy  bands  of  moral  communion,  and 
cords  of  love  to  assist  them  in  pious  discipline 
and  life.  That  which  is  weaving  itself  about 
them  and  their  children  into  a  net  of  grace  for 
their  salvation,  they  regard  only  as  a  yoke  of 
compulsion  to  their  unsubdued  hearts,  ami  alm.se 
it  as  a  fetter  to  their  freedom,  and  a  restraint  to 
their  consciences.  It  seems  to  them  a  point  of 
honor,  based  on  natural  rights,  and  enjoined  by 
circumstances,  to  tear  away  and  strip  off  those 
cords  which  are  wound  about  them,  and  hold 
them  in  this  way.  "  Even  to-day  we  see  that  all 
the  enemies  of  Christ  find  it  as  burdensome  to  be 
compelled  to  submit  to  His  authority  as  to  un- 
dergo the  greatest  shame,"  (Calvin). 

3.  The  internal  contradictions  of  such  reflec- 
tions upon  the  world  are  truly  great,  but  the 
blindness  of  those  who  are  entangled  therein  is 
equally  great.  Their  pathos  is  as  hollow  as  their 
power  ami  their  rights;  their  talk  as  empty  as 
their  counsel;  their  efforts  as  frivolous  as  their 
conceit;  their  ability  as  vain  as  their  intentions. 
Thus  they  perform  a  drama  whose  fearful  ear- 
nestness they  are  no  more  able  to  conceive  than 
the  absurdity  of  the  part  they  play  in  it,  and 
whose  comic  side  ceases  to  excite  laughter  when 
history  discloses  it  as  really  tragedy,  and  reveals 
to  the  anxious  heart  of  man,  that  even  the  bright 


CO 


THE  FIRST  BOOK  OF  rSALMS. 


glance  of  the  serene  eye  of  God  emits  the  light- 
nings of  wrath,  which  work  ruin  and  set  the 
world  in  flames ;  and  that  the  word  of  the 
scorner  will  come  forth  from  the  mouth  of  the 
Almighty  in  the  crushing  thunders  of  judgment. 
"  Thus  God  decrees,  that  the  ungodly  should 
storm  and  rage  against  the  pious,  excite  all  their 
counsels  against  them.  But  all  this  is  as  the 
stormy,  swollen  waves  of  the  sea,  which  rush 
along  as  if  they  would  break  down  the  shore, 
but  before  they  reach  the  shore  they  quiet  down 
again,  vanish  in  themselves,  or  break  up  with  a 
little  foam  upon  the  shore."     Luther. 

4.  And  yet  God  has  made  preparations  in  his- 
tory against  the  destruction  of  the  world,  and 
these  are  embraced  in  the  Messianic  institutions 
of  salvation,  which  were  not  only  typically  sym- 
bolized in  the  theocratic  institutions  of  the  Old 
Covenant,  but  were  historically  prepared  and 
foretold  by  the  prophetic  words  of  Revelation. 
From  these  prophecies,  even  in  the  darkest, 
times,  the  severest  afflictions,  the  bright  light  of 
consolation  streams  forth,  because  these  not  only 
point  with  certainty  to  the  providence  of  God  in 
history,  but  also  to  the  indestructible  power,  the 
sure  and  constantly  approaching  victory  of  the 
kingdom  of  God  over  all  the  powers  of  the  world. 
As  these  prophecies  are  consoling  to  the  citizens 
of  the  kingdom  of  God,  so  are  they  threatening 
and  calculated  to  terrify  its  foes. 

5.  The  Messianic  prophecies  explain  the  en- 
lire  history  of  the  world  and  of  salvation,  illu- 
minating it  with  the  light  of  Divine  revelation. 
These  again  have  their  centre  of  light  in  the  de- 
clarations respecting  the  person  of  the  Messiah. 
The  faith  in  this  person,  that  He  will  surely  come 
and  appear  in  history,  has  its  living  root  in  the 
hearts  of  believers.  But  this  root  does  not  spring 
from  the  soil  of  human  longings,  or  the  national 
spirit  of  the  people  of  Israel,  but  it  grows  under 
the  influence  of  the  Divine  Spirit  from  the  soil  of 
special  Divine  revelations  made  to  Israel,  and  it 
develops  in  testimonies,  which  may  become  pro- 
phecies, as  in    the   circumstances  of  this  Psalm. 

And  these  prophecies  on  the  one  side  strengthen 
and  nourish  faith,  and  on  the  other  find  their 
true  development  and  progress  in  history  — 
"Such  a  hope  as  this  we  must  firmly  maintain, 
and  not  deviate  from  it  for  any  cause  whatever," 
(Luther). 

6.  On  account  of  this  historically  growing  and 
developing  character  of  Biblical  prophecy,  it  is 
possible  that  its  elementary  beginnings,  which 
on  account  of  their  germinal  nature  embrace  and 
contain  in  embryo  the  forms  which  afterwards 
appear  separately,  were  neither  clearly  under- 
stood by  their  contemporaries,  nor  always  ex- 
plained in  the  same  way  by  subsequent  writers. 
If,  however,  the  explanations  maintain  the  di- 
rection indicated  by  the  writing  itself,  and  lay 
bold  of  that  thought  which  is  prominent,  and 
which  alone  is  authorized,  then  there  is  not  the 
least  occasion  for  ambiguity,  or  of  a  perplexing 
manifold  sense.  But  these  thoughts,  which  alone 
are  authorized,  have  found  their  expression  suc- 
cessively in  the  Scriptures  themselves,  so  that  we 
need  not  seek  for  any  other  rule.  The  fulness 
of  meaning  in  the  biblical  expressions  Anointed, 
and  Son  of  God,  cannot  be  derived  either  simply 
from  etymology  of  the  words,  nor  directly  from 


the  first  historical  use  of  these  terms  ;  it  can  be 
gained  only  from  a  consideration  of  the  use  of 
these  terms  made  by  the  biblical  writers  in  the 
time  of  the  fulfilment  in  the  New  Testament.  If 
therefore  ver.  7  of  this  Psalm  makes  the  first 
biblical  use  of  this  expression  with  reference  to 
the  Messiah,  on  the  basis  of  a  Divine  decree, 
then  we  can  conceive  the  right  of  the  Messianic 
use  of  this  and  other  verse?  of  this  Psalm  in  the 
New  Testament  in  var:ous  forms.  This  is  the 
case  in  express  citations,  as  Acts  iv.  25  sq  , 
where  Peter  and  John,  with  the  rest  of  the  Apos- 
tles, treat  as  a  fulfilment  of  the  words,  Ps.  ii.  1, 
2,  the  rebellion  against  Christ,  in  which  the  un- 
believing Jews  had  shown  that  they  were  en- 
tirely agreed  with  the  princes  of  the  heathen, 
who  not  only  ruled  them  but  led  them;  further- 
more, Acts  xiii.  83,  where  Paul  derives  from  ver. 
7  the  propriety  and  reasonableness  of  the  resur- 
rection of  Jesus  as  the  Son  of  God;  finally  Heb. 
i.  5,  where  the  argument  for  the  super-angelic 
nature  and  rank  of  Jesus  as  the  Messiah  is  de- 
rived from  the  same  verse.  So  also  these  words 
are  used  literally,  in  the  Messianic  sense;  thus 
Heb.  v.  5,  where  the  idea  is  advanced  in  connec- 
tion with  words  from  ver.  7,  that  Jesus  Christ 
was  placed  in  the  glory  of  His  high  priesthood 
by  God,  who  had  declared  Himself  his  Father 
long  before,  and  in  contrast  to  His  predecessors  ; 
furthermore,  Rev.  xii.  5;  xix.  15,  where  the  ju- 
dicial activity  of  the  Messiah  is  described  with 
woi'ds  from  ver.  9.  Finally  there  are  parallel 
facts  mentioned,  such  as  the  wrath  of  the  Lamb 
(Rev.  vifc  16),  the  Sovereignty  of  God  and  His 
Messiah  over  the  world  (Rev.  xi.  15),  which 
might  have  been  suggested  by  other  passages,  it 
is  true,  but  which  yet  confirm  the  Messianic  cha- 
racter of  the  Psalm.  If  we  should  reject  this 
Messianic  character  we  would  be  finally  forced 
to  the  evasion  made  by  the  Arabic  translation  of 
Saadia,  which  translates  in  ver.  7  the  Hebrew 
ben  with  friend,  because  the  most  obvious  mean- 
ing cannot  be  understood. 

7.  It  is  worthy  of  special  consideration  that 
in  this  Psalm  the  generation  referred  to  Jehovah, 
or  rather  the  birth  of  the  Messiah,  is  understood 
as  a  Divine  declaration  of  the  Messiah  as  Son  of  Je- 
hovah, made  by  a  word  of  revelation  upon  a  histo- 
rical day  ;  that  likewise  the  corresponding  Di- 
vine declaration,  Ps.  lxxxix.  27,  transfers  the 
title  of  first-born,  which  was  previously  given  to 
the  people  of  God,  to  the  Messiah  in  His  type 
David;  that  then  John  and  Paul,  in  connection 
with  the  deeper  insight  of  the  New  Testament 
into  the  idea  of  the  Divine  Sonship  applied  the 
name  of  first-born  to  Jesus,  the  historical  Mes- 
siah, (Dan.  ix.  24,  25;  Luke  ii.  11  ;  John  i.  49), 
and  indeed  partly  with  reference  to  His  birth 
from  God,  before  the  creation  of  any  creature 
(Col.  i.  15),  partly  with  reference  to  His  relation 
to  the  Church  brought  about  by  His  resurrection 
from  the  dead  (Col.  i.  18;  Rom.  viii.  29;  ]  Cor.  xv. 
20;  Acts  xxvi.  23;  Rev.  i.  5).  Again,  in  close 
connection  with  this  is  the  fact  that  Paul,  Acts 
xiii.  33,  treats  the  resurrection  of  Jesus  as  the 
actual  fulfilment  effected  by  God  upon  a  histori- 
cal day  of  the  declaration  of  the  Messiah  as 
His  Son,  expressed  in  the  words,  Ps.  ii.  7 
(comp.  Rom.  i.  4);  furthermore,  that  Heb.  i.  6, 
immediately  after  the  use  of  the  Psalm  already 


PSALM  II. 


6] 


mentioned,  briefly  speaks  of  the  exalted  Messiah 
with  reference  to  His  second  advent,  under  the 
name  of  the  first-born ;  finally  that  in  Kev.  xii. 
5  the  entrance  of  the  Messiah  upon  His  sove- 
reignly over  the  world,  when  snatched  away  to 
God  and  to  His  throne,  is  regarded  as  a  birth 
from  the  Church  according  to  the  analogy  of  Is. 
lxvi.  7;  Micah  iv.  4;  v.  1,  2.  Once,  when  Me- 
lauchthon  was  asked  by  some  one,  through  his 
servant,  why  we  sing  every  year,  at  Christmas, 
•'  Horn  to-day,"  answered,  "Ask  your  master 
whether  he  does  not  need  the  consolation  to- 
day." 

8.  The  kingdom  of  God  is  not  only  to  acquire 
a  historical  form  on  earth  among  the  people  of 
Israel  and  in  the  laud  of  Canaan,  but  is  to  be 
spread  abroad  among  all  nations,  even  to  the 
ends  of  the  earth,  yet  not  in  the  form  of  the  theo- 
cracy of  the  Old  Covenant,  but  in  the  Messianic 
form,  or  the  Christocracy.  The  assurance  that 
the  power  of  the  Divine  kingdom  over  all  people 
is  conferred  upou  the  Messiah  rests  upon 
the  will  of  Jehovah  guaranteed  by  the  promise 
(comp.  Ps.  lxxxii.  8) ;  but  the  historical  fulfil- 
ment of  this  promise  is  made  dependent  upon  a 
demand  yet  to  be  made  by  the  Messiah,  whose 
time,  manner,  circumstances  and  conditions  are 
not  mentioned  here,  compare  Luke  xxii.  29; 
Rev.  xi.  15. 

9.  The  Messiah's  power  over  the  kingdom  of 
God  is  destined  to  be  a  Divine  government,  not 
only  to  embrace  the  world,  but  also  to  conquer 
the  world  :  and  it  has  not  only  this  destiny,  but 
has  also  sufficient  mea?is  in  its  own  constitution 
to  accomplish  both  of  these  purposes.  We  must 
distinguish,  however,  (1)  the  means  of  grace, 
which  are  offered  previously  to  all  the  world 
(Matth.  xxiv.  14;  xxviii.  19),  the  use  of  which 
conveys  a  blessing  to  all  those  who  willingly 
submit  themselves  to  him  (Mark  xvi.  16),  so  that 
those  who  take  refuge  with  God  and  His  anointed 
are  not  cast  down  and  buried  beneath  the  ruins 
of  a  world  which  is  judged  by  the  Lord  (Luke 
xxviii.  3D),  but  they  find  deliverance;  and  (2) 
the  powers  which  infinitely  surpass  all  the  pow- 
ers of  this  world,  and  which  are  greatly  to  be 
feared  when  they  unfold  in  their  strength,  in  the 
exhibition  of  wrath  (Kom.  ii.  5),  in  the  Messianic 
judgment  (John  iv.  22). 

10.  In  the  intervening  time  the  Divine  word 
addresses  itself  not  only  to  the  lowly  and  the 
weak,  but  very  emphatically  to  the  powerful  and 
those  in  high  positions  in  the  world,  who  are  in 
especial  danger  of  over-rating  themselves  and  of 
boasting,  and,  in  consequence  of  this,  of  misun- 
derstanding, neglecting,  and  transgressing  the 
1  iws  of  the  kingdom  of  God,  which  lie  at  the 
basis  of  all  human  order,  and  therefore  they  need 
an  earnest  and  gracious  admonition  to  be  mind- 
ful of  their  responsibility  to  the  Heavenly  King 
and  Judge,  and  to  lead  their  subordinates  in  wit- 
nessing faithful  obedience  to  their  Lord  and  God, 
who  not  only  has  established  the  office  of  magis- 
trate in  the  world  and  maintains,  protects  and 
blesses  the  power  of  the  magistrate  among  men, 
but  also  would  stand  in  a  personal  relation  and 
communion  with  those  who  are  clothed  with  this 
power,  in  order  that  the  sceptre  and  sword,  mo- 
ney and  property  with  which  they  have  been  in- 
vested by  Him,  may  be  used  to  the  glory  of  God, 


the  good  of  the  kingdom,  and  the  benefit  of  men, 
and  that  they  may  work  out  their  own  salvation 
on  the  one  side  with  fear  and  trembling,  and  on 
the  other  with  sacred  joy.  Spes  sine  tremore  luxu- 
riat  in  prxsumtionem,  el  timor  sine  spe  degenerat  in 
desperationem  (Gregory). 

HOMILETICAL   AND    PRACTICAL. 

It  is  as  impossible  to  destroy  the  kingdom  of 
God  on  earth  as  to  take  heaven  by  storm.  God 
will  not  aMow  Himself  to  be  dethroned. — The  so- 
vereignty of  Christ  is  to  believers  an  easy  yoke', 
to  unbelievers  an  oppressive  fetter;  therefore, 
obedience  is  to  the  former  a  sweet  pleasure — to 
the  latter  an  insupportable  burden  ;  but  it  can- 
not be  shaken  off — the  sceptre  of  blessing  be- 
comes a  rod  of  iron. — All  persons  in  authority 
should  assist  in  the  carrying  out  of  God's  will  on 
earth,  and  use  their  powers  to  this  end  ;  but  it 
is  allotted  to  the  Son  of  God  alone  to  set  up  the 
kingdom  of  God  and  carry  it  on  in  the  world. — 
Rebellion  against  the  Lord  and  His  anointed  is 
shameful  as  it  is  presumptuous ;  foolish  as  it  is 
daring  ;  impotent  as  it  is  wicked  and  audacious. 
— The  higher  our  position  in  this  world,  the 
greater  our  accountability  to  God. — The  Lord 
proclaims  the  presence  of  His  grace,  as  well  as 
His  coming  to  judgment,  and  so  no  one  has  ex- 
cuse. God  gives  time  for  repentance  to  the  in- 
dividual as  well  as  to  nations;  blessed  is  he  who 
uses  this  time  of  grace  and  takes  refuge  with  the 
God  of  all  salvation,  who  reveals  Himself  in 
History  as  Saviour  and  as  Judge. 

Starke  : — Where  the  kingdom  of  Christ  breaks 
forth  with  power,  the  world  is  excited  and  re- 
bellious, but  all  in  vain. — This  is  a  perverse  ge- 
neration which  finds  the  snares  of  Satan  easy 
and  pleasant,  but  rejects  as  cumbersome  the 
cords  of  Jesus'  love. — He  who  would  be  a  true 
anointed  of  the  Lord  cannot  and  must  not  oppose 
the  Messiah,  but  must  build  up  this  kingdom. — 
The  Lord  and  His  anointed  are  so  inseparably 
united  that  their  enemies  must  combat  them  both 
together. — It  is  pleasurable  to  be  a  servant  of 
sin  (Rom.  vi.  12),  and  at  the  same  time  a  servant 
of  perdition  (2  Peter  ii.  19) ;  but  to  be  a  servant 
of  God  and  of  Jesus  is  regarded  as  too  trouble- 
some for  the  flesh  (Acts  xxiv.  25),  prejudicial  to 
freedom  (John  viii.  33),  and  dishonorable  (John 
ix.  28). — When  our  Lord  in  His  time  had  suffi- 
ciently proved  the  faith  and  perseverance  of  His 
Church,  He  deprived  His  persecutors  of  their 
courage,  so  that  those  who  had  previously  been 
the  source  of  fear  to  every  one,  feared  ana  trem- 
bled themselves. — Christ  was,  according  to  His 
office,  a  preacher;  according  to  His  majesty,  a 
King  on  Mount  Zion,  therefore,  true  man;  a 
Son  begotten  to-day,  therefore  true  God;  a 
wonderful  Hero  and  Lord  ! — Christ  is  a  universal 
King,  therefore  He  has  His  Church  in  all  parts 
of  the  world. — The  enemies  of  Christ  suppose 
that  His  sceptre  is  still  a  reed,  as  in  the  time  of 
His  sufferings;  but  they  will  be  obliged  to  expe- 
rience, some  day,  to  their  greatest  shame,  the 
iron  sceptre  in  His  hand. — Generally  those  who 
are  the  highest  in  dignity  acquire  self  knowledge 
and  humility  with  difficulty,  yet  this  is  indispen- 
sable to  their  improvement. — What  is  more  rea- 
sonable than  that  those  who  have  received  more 


f.2 


THE  FIRST  BOOK  OF  PSALMS. 


honor  than  others  should  render  the  most  reve- 
rence to  God?  (2  Sam.  xii.  7  sq.). — Those  are 
the  best  friends  of  magistrates  who  remind  them 
of  their  duty  to  the  Son  of  God,  in  order  that 
they  may  not  be  exposed  to  His  wrath. — How 
great  a  change  of  heart  there  must  be,  if  we  are 
to  resolve  to  serve  and  truly  hold  Him  for  our 
Lord  whom  formerly  we  despised  and  opposed. — 
Christ  is  gracious,  so  that  He  willingly  allows 
Himself  to  be  kissed  ;  but  if  he  is  not  kissed  at 
all,  or  with  a  Judas  kiss,  He  can  be  as  angry  as 
He  is  gracious. 

Moller: — God  speaks  to  the  ungodly  more  by 
His  arm  than   by  His   mouth. — Selnekker:   All 
will  go  well  with  those  whose  hopes  are  in  Christ, 
who  know  Him  by  faith,  accept  Him  and  confess 
Him.  —  Dauderstadt:     AVe   have   only    God    to 
serve  with  fear,  not  Satan,  not  the  flesh,  not  the 
world. — Geier:    The  flesh  always  seeks  release 
from  restraint,  but  to  its  own  destruction. — To 
be  truly  wise  is  to  know  ourselves  and  our  dan- 
ger at  the  right  time. — Francke :  Just  as  it  is 
the  part  of  man  constantly  to  ask,  so  also  is  it 
the    part  of   our  Heavenly  Father  constantly  to 
give.  —  R.enschel:     Although    the    enemies    of 
Clirist  rage  still,  yet  He  remains  King. — He  who 
serves  and   honors   Him  will   live  with   Him  for- 
ever.—  His   kingdom,  the  Church,  will   survive 
when  all  His  enemies  perish. — Herberger:   The 
Lord  Jesus   has  many  and  mighty  enemies,  but 
He  is  greater  than  they  all ;    therefore,  the  best 
advice  is  to  gain  His  love  and  be  blessed  forever 
by  Him. — The  enemies  of  the  Christian  religion 
speak  their  own  shame. — The  longer  the  storm 
is   coming,  the  harder  it  beats;   the  longer  God 
withholds  His  wrath,  the  more  terrible  the  pun- 
ishment.— That  which  has  been  established  by  our 
Heavenly  Father,  no  devil  or  tyrant  will  over- 
throw.— The  Church  is  oppressed,  but  not  sup- 
pressed.— Beware  of  God's  wrath,  for  wrath  and 
destruction  are  close  together. — Bengel:  In  the 
kingdom  of  Omnipotence  all  things  must  be  ar- 
ranged   for    the    best.  —  Umhreit:     Only    those 
who   reject   the   breath    of    love,  feel    the   iron 
of  justice. — R.  Stier:   The  kingdom    of  the  An- 
ointed Son  of  God,  which   is   ever   invincible  to 
rebels,   will  be  graciously  offered  to  faith,  before 
it  is  asserted  with  judgment. — Guenther:     Da- 
vid beholds  the  victory  of  his  successor  on  his 
eternal  throne,  and  shall  we  tremble  when  unbe- 
lief seeks  its  booty  on  Christian  thrones — Taube  : 
Christ  is  the  Man  of  decision  for  all;   in  Him  is 
rooted  the  contrast  between  the  righteous  as  be- 
lieving subjects,  and  the  ungodly  as  unbelieving 
enemies. —  Diedbich:    When  human  powers  are 
opposed  to  the  Messiah's  kingdom  they  are  like 
earthen  vessels  to  iron. 

[Matt.  Henry:  One  would  have  expected  that 
so  great  a  blessing  to  this  world  should  have  been 
universally  welcomed  and  embraced,  and  that 
every  sheaf  should  immediately  have  bowed  to 
that  of  the  Messiah,  and  all  the  crowns  and  scep- 
tres on  earth  should  have  been  laid  at  His  feet; 
but  it  proves  quite  contrary.  Never  were  the 
notions  of  any  sect  of  philosophers,  though  never 
so  absurd,  nor  the  power  of  any  prince  or  state, 


though  never  so  tyrannical,  opposed  with  so 
much  violence  as  the  doctrine  and  government 
of  Christ.  A  sign  it  was  from  heaven,  for  the 
opposition  was  plainly  from  hell  originally. — 
Spurgeon  :  We  shall  not  greatly  err  in  our 
summary  of  this  sublime  Psalm  if  we  call  it  the 
Psalm  of  Messiah  the  Prince;  for  it  sets  forth 
as  in  a  wondrous  vision  the  tumult  of  the  people 
against  the  Lord's  Anointed,  the  determinate  pur- 
pose of  God  to  exalt  His  own  Son,  and  the  ultimate 
reign  of  that  Son  over  all  His  enemies.  Let  us 
read  it  with  the  eye  of  faith,  beholding  as  in  a 
glass  the  final  triumph  of  our  Lord  Jesus  Christ 
over  all  His  enemies. — It  was  a  custom  among 
great  kings  to  give  to  favored  ones  whatever 
they  might  ask  (Esther  v.  G;  Matth.  xiv.  7),  so 
Jesus  hath  but  to  ask  and  have. — There  must 
ever  be  a  holy  fear  mixed  with  the  Christian's 
joy.  This  is  a  sacred  compound,  yielding  a 
sweet  smell,  and  we  must  see  to  it  that  we  burn 
no  other  upon  the  altar.  Fear  without  joy  is 
torment;  and  joy  without  holy  fear  would  be 
presumption. — Our  faith  may  be  slender  as  a 
spider's  thread,  but  if  it  be  real,  we  are  in  our 
measure  blessed.  The  more  we  trust,  the  more 
fully  shall  we  know  the  blessedness.  We  may 
therefore  close  the  Psalm  with  the  prayer  of  the 
Apostles:    "  Lord,  increase  our  Faith." 

Plumer:  It  is  easy  for  God  to  destroy  His 
foes  .  .  .  Behold  Pharaoh,  his  wise  men,  his 
hosts  and  his  horses,  ploughing  and  plunging,  and 
sinking  like  lead  in  the  Red  Sea.  Here  is  the 
end  of  one  of  the  greatest  plots  ever  formed 
against  God's  chosen.  Of  thirty  Roman  empe- 
rors, governors  of  provinces,  and  others  high  in 
office,  who  distinguished  themselves  by  their  zeal 
and  bitterness  in  persecuting  the  early  Chris- 
tians, one  became  speedily  deranged,  after  some 
atrocious  cruelty,  one  was  slain  by  his  own  son, 
one  became  blind,  the  eyes  of  one  started  out  of 
his  head,  one  was  drowned,  one  was  strangled, 
one  died  in  a  miserable  captivity,  one  fell  dead 
in  a  manner  that  will  not  bear  recital,  one  died 
of  so  loathsome  a  disease  that  several  of  his  phy- 
sicians were  put  to  death  because  they  could  not 
abide  the  stench  that  filled  his  room;  two  com- 
mitted suicide,  a  third  attempted  it,  but  had  to 
call  for  help  to  finish  the  work,  five  were  assas- 
sinated by  their  own  people  or  servants,  five 
others  died  the  most  miserable  and  excruciating 
deaths,  several  of  them  having  an  untold  com- 
plication of  diseases,  and  eight  were  killed  in 
battle,  or  after  being  taken  prisoners.  Among 
these  was  Julian  the  Apostate.  In  the  days  of 
his  prosperity  he  is  said  to  have  pointed  his  dag- 
ger to  heaven,  defying  the  Son  of  God,  whom  he 
commonly  called  the  Galilean.  But  when  he  was 
wounded  in  battle  he  saw  that  all  was  over  with 
him,  and  he  gathered  up  his  clotted  blood  and 
threw  it  into  the  air,  exclaiming,  "Thou  hast 
conquered,  0  thou  Galilean."  Voltaire  has  told 
us  of  the  agonies  of  Charles  IX.  of  France,  which 
drove  the  blood  through  the  pores  of  the  skin  of 
that  miserable  monarch,  after  his  cruelties  and 
treachery  to  the  Huguenots. — C.  A.  B.] 


PSALM  III. 


G3 


PSALM  III. 

A  Psalm  of  David  when  he  fled  from  Absalom  his  son. 

1  Lord,  how  are  they  increased  that  trouble  me ! 
Many  are  they  that  rise,  up  against  me. 

2  Many  there  be  which  say  of  my  soul, 
There  is  no  help  for  him  in  God.     Selah. 

3  But  thou,  O  Lord,  art  a  shield  for  me  ; 
My  glory,  and  the  lifter  up  of  mine  head. 

4  I  cried  unto  the  Lord,  with  my  voice, 

And  he  heard  me  out  of  his  holy  hill.     Selah. 

5  I  laid  me  down  and  slept ; 

I  awaked;  for  the  Lord  sustained  me. 

6  I  will  not  be  afraid  of  ten  thousands  of  people, 
That  have  set  themselves  against  me  round  about. 

7  Arise,  O  Lord  ;  save  me,  O  my  God ; 

For  thou  hast  smitten  all  miue  enemies  upon  the  cheek  bone ; 
Thou  hast  broken  the  teeth  of  the  ungodly. 

8  Salvation  belongeth  unto  the  Lord  : 
Thy  blessing  is  upon  thy  people.     Selah. 


EXEGETICAL    AND    CRITICAL. 

A  Psalm  of  David  u-hen  he  fled  from  Absalom  his 
son. — The  title  Mizmor  and  the  use  of  Selah  (vid. 
Introduction)  indicate  the  use  of  this  Psalm  in 
the  service  of  the  temple.  It  is  particularly 
suited  by  its  tone  and  subject  for  a  morning 
Psalin  (ver.  5)  in  times  of  trouble,  especially  in 
the  dangers  of  war.*  There  is  not  the  least  oc- 
casion, in  fact,  or  in  the  language,  to  deviate 
from  the  traditional  view  of  the  origin  of  this 
Psalm  as  it.  is  expressed  in  the  title.  There  are 
reflected  in  this  Psalm  the  particular  features  of 
the  story  of  the  trouble  of  David  in  his  flight 
from  Absalom,  especially  2  Sam,  xv.  13;  xvi.  7 
8q.  ;  xvii.  1,11.  [Delitzsch:  "The  derision  of 
David  as  one  forsaken  by  God,  2  Sam.  xvi.  7; 
the  danger  by  night,  2  Sam.  xvii.  1,  the  myri- 
ads of  people,  2  Sam.  xv.  13,  xvii.  11,  and  the 
high  and  honorable  position  of  the  Psalmist." — 
C.  A.  B.]  The  expressions,  especially  of  ver.  6, 
transcend  the  description  of  the  troubles  of  a 
private  man  of  piety.  If  this  fact  is  recognized 
against  Seb.  Schmidt,  Olsh.,  Hupf.,  the  suppo- 
sition of  an  unknown  king  (De  Wette,  Sachs)  is 
an  unjustiliable  criticism  of  the  traditional  view  ; 
for  nothing  speaks  against  David,  and  many 
things  for  him.     The  transfer  of  its  time  of  ori- 

*  [Pelitzsch  :  "The  first  two  Psalms,  which  are  prologues, 
are  mi  ce  ded  by  a  niorniiip  Psalm,  1's.  iii.,  and  an  evening 
Psalm,  l's.  iv., as  we  would  naturally  expect  bucU  Psalms  to 
come  nrot  in  a  ?6alm  book.'  —  C  A.  B.J 


gin  to  the  period  of  the  supremacy  of  Saul,  es- 
pecially the  troubles  of  David  after  the  destruc- 
tion of  Ziklag  by  the  Amalekites,  1  Sam.  xxx.  G 
(Hitzig)  is  incompatible  with  ver  4  (iW.  exege- 
sis of  the  verse).  It  is  true  there  is  no  apparent 
reference  to  Absalom,  and  many  exegetes  miss 
it;  but  they  do  not  notice  that  we  have  here  a 
lyrical  effusion  of  a  specific  religious  character, 
and  this  not  here  the  expression  of  the  experi- 
ence of  a  sick  and  anxious  father,  as  2  Sam.  xv 
11,  but  the  lamentation  and  the  trust  of  a  chief- 
lain  and  sovereign,  who  is  hard  pressed,  yet 
cheerful  in  prayer,  and  these  experiences  re- 
sound in  such  terse  sentences  and  pithy  words, 
that  the  reader  hears  the  royal  Psalmist  sigh, 
cry,  and  weep  from  his  inmost  soul.  [Ewald  : 
"The  grandeur,  color,  and  language  of  David 
are  unmistakable." — C.  A.  B.] 

At  the  same  time,  the  rythmical  arrangement 
of  the  four  strophes  (three  according  to  Geier) 
is  so  artistic  that  it  may  properly  be  regarded  as 
written  down  at  a  later  time,  and  yet  we  have  no 
reason  to  suppose  that  it  was  a  later  composition 
(Rosenm.),  or  that  there  was  a  long  time  between 
its  conception  and  its  production  (Hengsteti- 
berg).  Moreover,  the  origin  of  this  Psalm  of 
prayer  does  not,  most  naturally,  fall  upon  the 
evening  (Ilengst.)  of  the  first  day  of  the  flight, 
2  Sam.  xvi.  14,  (Kimchi),  on  which  David  went 
bare-footed  and  weeping  up  the  Mount  of  Oliver, 
and  experienced  many  bitternesses  and  mortifi- 
cations, but  in  the  morning  hours,  after  the  in- 
tervening night,  in  which  Ahithophel  would  have 


fU 


THE  FIRST  BOOK  OF  PSALMS. 


fallen  upon  hiin,  2  Sam.  xvii.  1,  (J.  H.  Michaelis 
[Ewald]). 

The  Hollanders  sang  this  Psalm  according  to 
their  Psalm-book  when  they  marched  against  the 
Belgians,  Aug.  1st,  1831. 

Str.  I.  Ver.  1.  [How. — M&h,  an  expression 
of  lamentation  (De  Wette),  on  account  of  the 
crowd  of  euemies(Hupf.) — Increased. — Barnes: 
"How  are  they  multiplied;  or  how  numerous 
they  are.  Perhaps  the  idea  is,  that  at  first  they 
seemed  to  be  comparatively  few  in  number,  but 
had  now  so  multiplied  as  to  endanger  his  crown  and 
life." — Hupfeld:  "That  trouble  me— in  gene- 
ral of  enemies  or  opponents. — Rise  up  against 
me. — Properly  not  rebels,  but  adversaries  in 
general,  those  who  stand  up  against  him  to  op- 
pose him." — C.  A.  B,] 

Ver.  2.  [Hupfeld:  "His  need  has  become  so 
great  and  threatening  that  many  doubt  his 
deliverance,  and  deny  that  he  has  any  help 
to  expect  from  .God." — C.  A  B.]  —  My  soul. 
— This  circumlocution  for  the  person  is  not 
without  significance  (most  interpreters).  It 
is  used  in  Hebrew  not  only  with  reference 
to  the  life  (Gesen.  [Barnes]),  but  also  with 
reference  to  the  spirit,  and  will  (Hupfeld),  and  it 
here  expresses  the  fact  that  the  words  spoken 
partly  about  David,  and  partly  to  him,  as  well  by 
open  enemies  (Hitzig),  as  by  friends  who  have 
become  perplexed,  wound  his  inmost  soul  (Heng- 
stenb.),  and  pass  in  judgment  his  inmost  charac- 
ter, and  his  personal  relation  to  God  (Delitzsch). 
— Help. — According  to  the  context,  the  refe- 
rence is  to  deliverance  from  danger  to  his  life, 
which  it  is  pretended 'David  has  no  longer  to  ex- 
pect from  Elohim.  The  speakers  here  are  not 
Atheists,  who  mistake  the  Divine  power  (De 
Wette),  but  men,  who  regard  the  ruin  of  David  as 
unavoidable,  and  wish  to  express  the  opinion  that 
now  even  prayer  will  not  help.  Herein  is  ex- 
pressed their  view  that  God  will  not,  or  does  not 
wish  to  help  the  afflicted  one;  and  this  turn  of 
expression  must  have  stung  the  soul  of  David 
with  all  the  more  bitterness,  as  his  heinous  sin 
with  Bathsheba  had  already  brought  upon  him 
a  series  of  Divine  chastisements.  But  we 
are  not  to  infer  from  this,  that  the  speakers 
would  say  that  there  is  now  no  more  sal- 
vation with  God  for  David,  or  he  has  been 
thrust  out  from  the  Divine  grace  (Delitzsch). 
The  termination  athah  [termination  of  the  He- 
brew word  for  help — C.  A.  B.]  is  neither  inten- 
sive (Kimchi),  nor  demonstrative  (Gesen.),  nor 
euphonic  (Aben.Ezra  and  the  most  of  the  later 
interpreters),  but  the  accusative  of  design  (Hup- 
feld [Delitzsch]),  which  in  the  Hebrew  is  about 
to  pass  out  of  use,  and  is  only  preserved  in  frag- 
ments in  certain  feminines  in  H" —  in  the  poets 
(derived  from  the  view  of  direction  towards  an 
end). 

Sir.  II.  Ver.  3.  [Hengstenberg  cites  Luther  as 
saying:  "  The  Psalmist  here  contrasts  with  the 
previous  clauses  three  others.  He  has  spoken 
of  many  enemies,  he  opposes  them  with,  the  Lord 
is  his  shield.  Then,  as  they  have  set  themselves 
against  him  to  disgrace  him  before  the  world,  he 
opposes  them  with,  the  Lord  sets  him  in  honor. 
Finally  he  laments  over  those  who  slander  and 
insult  him,  against  whom  he  boasts  that  it  is  the 
Lord  who  lifts  up  his  head." — C.  A.  B.] 


[Shield. —  Vid.  Gen.  xv.  1,  where  God  is  Abra- 
ham's shield,  Deut.  xxxiii.  29,  where  he  is  Is- 
rael's shield.  It  is  also  a  favorite  expres- 
sion of  David,  Pss.  vii.  10 ;  xviii.  2 ;  xxviii.  7. 
— For  me.  —  '"U'l-  A  better  rendering  is 
"  around  me,"  "  about  me,"  "  round  about  me,"  so 
almost  all  exegetes.  Hitzig:  "Jehovah  stands 
behind  hjm,  and  holds  His  shield  before  him 
(Zech.  xii.  8;  2  Sam.  vi.  lf>)."  Alexander: 
"Covering  the  whole  body,  not  merely  a  part  of 
it,  as  ordinary  shields  do."  —  My  glory. — 
Hengstenberg:  "Because  Davids  glory,  the 
exalted  dignity  with  which  he  was  clothed, 
had  its  source  in  the  Lord."  Ps.  lxii.  7. 
— Lifter  up  of  my  head. — Hengst.:  "Indi- 
cates that  he  is  delivered  from  the  state  of  de- 
pression in  which  he  went  about  in  sadness, 
without  spirit,  and  with  bowed  head."  De- 
litzsch, upon  this  verse  as  a  whole,  says : 
"  Hourly  he  has  to  fear  that  he  will  be  fallen 
upon  and  ruined,  hut  Jehovah  is  the  shield  which 
covers  him.  His  kingdom  has  been  taken  away 
from  him,  but  Jehovah  is  his  glory.  With  co- 
vered head,  bowed  to  the  ground,  he  ascended 
the  Mount  of  Olives,  2  Sam.  xv.  30  ;  but  Jeho- 
vah is  the  lifter  up  of  his  head  whilst  He  com- 
forts and  helps  him." — C.  A.  B.] 

Ver.  4.  My  voice. — Most  exegetes  suppose 
that  ^Ip  is  the  accusative  of  instrument,  or  ac- 
cording to  Ewald  more  correctly  accusative  of 
closer  definition,  and  indicates  that  the  call  was 
a  loud  one.  Hitzig,  on  the  other  hand  {Beg riff 
der  Kntik,  p.  23),  Bottcher  [Collectanea,  p.  110), 
and  Hupfeld,  suppose  that  there  is  here  a  poeti- 
cal use  of  a  double  subject,  and  that  the  active 
member  appears,  first,  as  the  nearer  subject  in 
the  nominative,  and  then,  the  person  himself  ap- 
pears again  in  the  verb.  It  is  disputed  here 
whether  the  imperf.  is  to  be  taken  in  the 
historical  sense  as  preterite  (Hupf.,  Hitzig, 
Baur),  or  as  an  expression  of  continued  action, 
Delitzsch,  et  al.  If  we  separate  the  imperf. 
in  the  latter  sense  with  De  Wette  from  the 
poet's  real  hour  of  affliction,  and  regard  it  as  a 
description  of  the  constant  state  of  his  soul,  so 
that  the  perfects  in  ver  5  must,  contrary  to 
usage,  be  taken  in  like  sense;  then  this  expla- 
nation which  reduces  it,  "  to  be  accustomed,"  is 
clearly  wrong.  But  the  strict  historical  expla- 
nation is  likewise  carried  too  far  when  Sachs 
translates  the  following  imperf.  conversive:  "and' 
he  has  answered."  Hitzig  puts  even  ver.  6  in 
the  past.  But  the  poet  expresses  rather,  what 
he  has  in  Jehovah  now  and  at  all  times,  according 
to  his  faith  and  his  experience  (ver.  3),  in  connec- 
tion with  his  prayer  (ver.  4  a),  and  with  the  pro- 
mise that  he  should  be  heard  ver.  4  b) ;  and  then 
passes  over  to  the  description  of  what  has  hap- 
pened to  him  through  Jehovah'.-  help,  since  the  last 
evening  (ver.  5  a)  until  the  present  morning  (ver. 
5  b),  and  in  what  frame  of  mind  he  now  is  (ver. 
G).  It  is  out  of  this  frame  of  mind  correspond- 
ing with  the  dangers  of  his  situation  that  the  true 
cry  of  prayer  then  breaks  forth.* — Holy  hill. 
Hitzig  would  think  of  the  hill  of  God  (1  Sam.  x. 


*  [Barnes:  "He  gave  utterance  to  the  deep  anguish  of  his 
goul  in  words.  So  ilid  the  Saviour  in  Gtthseniaue  (Slatttk 
xxvi.  39).'-— C.  A.  B.] 


PSALM  III. 


Go 


5),  or  the  Mount  of  Gibeon  (1  Kings  iii.  4,  comp. 
2  Chron.  i.  3;  1  Chron.  xxi.  29),  it  not  of  Sinai 
(1  Kings  xix.  8),  or  Basban  (Ps.  lxviii.  10).  But 
there  is  no  reference  to  a  consecrated  mountain 
on  which  at  any  time  Jehovah  appeared  and 
spoke  to  men,  or  accepted  their  worship;  but  to 
the  abiding-place  of  the  revelation  and  authority 
of  Jehovah  among  His  people,  whither  the  prayer- 
ful turn  with  the  assurance  of  receiving  an  an- 
swer. This  place  was  from  the  time  of  Moses 
above  the  ark  of  the  covenant,  and  the  ark  had 
been  brought  by  David  from  Kirjath-jearim  to 
Jerusalem,  2  Sam.  vi.;  1  Chron.  xiii.  5,  and  in 
his  flight  from  Absalom  it  was  not  taken  with 
him,  2  Sam.  xv.  25.  It  can  therefore  only  mean 
Mount  Zion.  The  entire  hypothesis  of  Hitzig  is 
thus  shattered.  [Delitzsch:  "  He  was  now  sepa- 
rated from  the  place  of  the  Divine  presence  by 
hostile  power.  But  his  prayer  presses  through 
to  the  throne  of  the  cherubim,  and  there  is  no 
wall  of  separation,  either  in  space  or  the  creature, 
to  the  answer  given  by  Him  who  is  there  en- 
throned."— C.  A.  B.] 

[Str.  III.  Ver.  5.  I  laid  me  down  and 
slept. — A  reference  to  the  past  night  (Delitzsch). 
Barnes:  "Notwithstanding  these  troubles  and 
dangers,  I  hud  such  confidence  that  God  hears 
prayer,  and  such  calm  trust  in  His  protection, 
that  I  laid  me  down  gently  and  slept  securely. 
The  Psalmist  mentions  this  as  a  remarkable 
proof  of  the  Divine  protection  and  favor." — 
I  awaked. — "Still  safe  and  secure"  (Barnes). 
Delitzsch  :  "  It  is  because  Jehovah  has  sustained 
him,  the  hand  of  God  is  his  pillow,  the  gracious 
and  omnipotent  hand  is  under  his  head,  he  is  in- 
accessible and  without  fear." 

Ver.  6.  Barnes  :  "  This  exaltation  may  be  re- 
garded in  some  measure  as  the  result  of  the  calm 
and  refreshing  slumber  which  he  had  enjoyed. 
The  mind  as  well  as  the  body  had  been  refreshed 
and  invigorated.  With  the  bright  light  of  a  new 
morning  he  looked  with  more  cheerfulness  and 
hope  on  the  things  around  him,  and  felt  new 
strength  to  meet  the  dangers  to  which  he  was  ex- 
posed.—Ten  thousands. — Myriads  without  any 
definite  number  being  thought  of,  only  a  very  great 
multitude.  This  is  not  a  supposed  case,  for  all 
Israel  had  gone  over  to  Absalom  (Delitzsch). 
Delitzsch:  "Selah  is  lacking  at  the  end  of  this 
strophe,  because  it  is  not  spoken  in  a  tone  of 
triumph,  but  of  humility,  and  as  a  quiet  expres- 
sion of  confidence  and  faith." — C.  A.  B.] 

Str,  IV.  Ver.  7.  Arise. — The  accentuation 
kumdh  instead  of  kumah  (Rise  up  !  arise!  aery 
to  Jehovah,  for  the  first  time,  Num.  x.  35)  is  best 
explained  by  Hupfeld  as :  with  the  design  of  spe- 
cial emphasis  [Delitzsch  :  "  God  arises  when  He 
interferes  to  decide  the  events  of  this  world."] 
The  cry  for  help  is  based  upon  the  following 
clause  with  "D  ;  and  the  perfects  are  the  so-called 
prophetical  perfects,  which  indicate  the  action  as 
one  certainly  to  be  expected  (De  Wette),  but  a 
real  one  (almost  all  recent  interpreters).  The 
objection  of  De  Wette  that  then  the  prayer  would 
be  superfluous,  because  no  more  enemies  were 
present,  is  not  to  be  refuted  on  the  ground  that 

«i  A-o/,  all,  is  not  to  be  regarded  as  numerical 
(Hupf.),  or  refers  to  many  particular  events  (De- 
5 


litzsch).  The  word  refers  rather  to  the  myriads 
which  now  surrounded  the  Psalmist  in  hostility, 
lie  fears  them  not,  because  in  previous  cases  God 
has  always  brought  the  enemies  of  the  poet  (my 
enemies)  to  shame  and  ruin,  whether  many  or  few. 
[The  perfects  here  are  real  perfects,  with  Ewald, 
Delitzsch,  Hupf,  Alexander,  Barnes,  elal.,  and  the 
reference  is  to  the  foreign  enemies,  Philistines, 
Amorites,  etc.,  and  his  enemies  of  the  house  of  Saul, 
whom  the  Lord  had  destroyed  before  him.  This 
is  the  most  natural  and  logical  order  of  thought. 
The  Psalmist,  in  the  last  strophe,  strengthens 
himself  with  reference  to  the  experience  of  the 
past  night,  and  in  this  strophe  by  remembrance 
of  the  experiences  of  his  past  conflicts  with  his 
enemies.  As  the  experience  of  the  past  night 
gives  him  confidence,  the  experience  of  the  past 
deliverances  stimulates  him  to  renewed  prayer 
as  he  recalls  his  present  dangers. — C.  A.  B.] 
As  God  is  represented  under  the  figure  of  a 
warlike  hero  and  hunter,  so  the  enemies  are  re- 
presented under  the  figure  of  ravenous  beasts, 
from  whom  all  power  of  injuring  the  friend  of 
God  has  been  taken  away  by  crushing  their 
jaws,  and  the  teeth  fixed  therein.  God  prepares 
for  them  a  complete  and  shameful  overthrow 
(Hengst.  and  Delitzsch).  The  double  accusative 
of  the  object,  ver.  7  b,  should  be  noticed. 

Ver.  8.  "In  the  lamed  of  possession  and  the 
generic  article  before  ny'Vd1  there  is  an  exclu- 
siveness  of  possession  and  the  free  power  of  dis- 
posal" (Delitz.).— [Thy  blessing  be  upon.— 
This  is  not  the  statement  of  a  fact  (A.  V.:  Tin/ 
blessing  is  upon  Thy  people),  but  an  intercessory 
prayer.  David  prays  for  his  own  deliverance, 
and  then,  that  the  salvation  of  the  Lord  may  rest 
upon  his  people.  Thus  almost  all  recent  com- 
mentators.— C.  A.  B.]  The  closing  word  which 
"casts  a  clear  light  into  the  depths  of  the  noble 
soul"  (Ewald)  turns  now  from  the  personal  to 
national  affairs  (De  Wette).  It  refers  not  only  to 
that  part  of  the  people  which  had  remained 
faithful  to  David,  as  the  only  genuine  people  of 
Jehovah  (Aben  Ezra),  but  it  implores  blessings 
instead  of  curses,  and  has  as  its  antitype  the 
words  "Father,  forgive  them"  of  the  other  Da- 
vid whom  His  people  had  crucified  (Delitzsch). 
Bottcher,  however,  considers  this  verse  as  a 
later  liturgical  addition.  Bugenhagen,  aptly  : 
"  benedictio  Dei  est  Dei  beneficentia." 


DOCTRINAL   AND   ETHICAL. 

1.  If  the  first  word  in  severe  affliction  is  to 
call  upon  the  name  of  the  Lord,  then  lamentation 
is  changed  into  prayer,  and  the  soul  no  longer 
swims  in  a  sea  of  trouble,  it  lays  hold  of  God 
again,  and  begins  to  believe  and  to  hope. 

2.  The  conspiracy  of  the  adversaries  is  worse 
than  their  number ;  and  the  arrows  of  scorn  are 
sharper  than  the  sword,  in  piercing  the  heart. 
But  the  heart  is  wounded  much  more  deeply  when 
the  complaints  and  condemnations  of  opponents 
cannot  be  refuted  by  a  pure  conscience  as  merely 
hateful  slanders  and  wicked  abuse.  Then  to  the 
external  affliction  there  is  added  internal  con- 
flicts which  beget  suffering  for  the  soul,  and  lead 
to  spiritual  struggles.  George  von  Anhalt  showed 
his   brother  John  three  remedies   against  such 


66 


THE  FIRST  BOOK  OF  PSALMS. 


struggles:  Faith  in  the  forgiveness  of  sins,  in 
the  resurrection,  ami  in  an  eternal  life. 

3.  In  spiritual  conflicts  human  judgment  does 
not  decide.  Only  the  afflicted  must  not  allow 
themselves  to  be  pressed  away  from  God,  or  to 
be  wearied  and  lamed  by  doubting  the  Divine 
mercy.  For  those  who  resign  themselves  to 
Him,  God  is  always  as  the  faithful  God  of  the 
Covenant,  a  Shield  protecting  on  all  sides,  as  He 
was  for  Abraham,  Gen.  xv.  1,  and  for  all  Israel, 
Deut.  xxxiii.  29.  It  is  God,  who  not  only  main- 
tains the  honor  of  His  servants,  restores  them 
again  when  disgraced,  and  surrounds  the  abused 
king  with  the  splendor  of  majesty,  but  He.  Him- 
self is  the  essential  idea  of  all  honor,  majesty, 
and  glory  :  and  the  world  cannot  deprive  the 
pious  of  Him  even  in  the  uttermost  misery. 
Moreover,  it  is  God  who  not  only  lifts  up  the 
head  of  the  afflicted  which  is  wearied,  and  has 
fallen  upon  the  breast,  and  raises  again  the  crown 
of  fallen  princes  which  has  been  thrown  down; 
but  does  the  same  thing  to  the  penitent  sinner 
who  has  bowed  his  face  to  the  dust,  and  with  the 
doicn-troddcn  righteous  man  whose  head  lie3  upon 
the  ground. 

4.  The  assurance  that  prayer  will  be  heard  is 
a  great  comfort  to  the  afflicted,  especially  if 
these  have  already  had  personal  experience  of 
it.  Although  separated  from  the  place  where 
God  has  previously  given  them  the  experience 
of  His  gracious  presence,  yes,  although  they  are 
obliged  to  be  deprived  of  the  help  of  Divine  ser- 
vice, and  all  the  ordinary  means  of  grace,  the 
voice  of  prayer  presses  above  all  to  God,  and  the 
answer  of  the  Lord  comes  to  those  who  sincerely 
supplicate  Him. 

5.  Those  who  awake  after  a  night  full  of  dan- 
ger, and  give  the  Lord  the  glory  with  thankful 
recognition  of  the  protection  and  assistance  of 
the  Almighty,  whose  hand  has  been  under  the 
head  of  the  slumbering  (Song  Sol.  ii.  6),  those 
are  usually  filled  with  fresh  courage  and 
faith.  From  the  thankfulness  of  the  morn- 
ing psalm  springs  joyfulness  for  the  work 
of  the  day;  fearlessness,  in  spite  of  all  the 
enemies  which  surround  him,  and  heartfelt 
confidence  in  Divine  help;  and  thence  again 
prayer  and  supplication  take  a  fresh  start  with 
an  earnestness  and  a  fervor  which  urges  to  the 
boldest  importunity,  yet  without  overstepping 
the  bounds  assigned  to  the  creature. 

6.  Whoever  has  the  true  God  for  his  God  may 
be  forsaken  by  all  the  world,  and  experience 
that  human  assistance  is  of  no  profit ;  but  "  if 
all  kinds  of  misfortune,  affliction,  and  tribula- 
tion, are  heaped  upon  him,  yet  it  is  the  Lord 
who  then  saves  him ;  in  His  hand  is  help  and 
blessing"  (Luther);  and  whoever,  on  the  basis 
of  the  revelation  of  the  covenant  is  in  communion 
with  Him  by  faith,  makes  the  experience  in  his 
heart  through  faith,  that  he  is  comforted  by  Di- 
vine promises,  and  has  the  experience  in  his  life 
that  io  the  previous  help  he  has  received  from 
the  hand  of  God,  new  deliverances  are  constantly 
added. 

7.  However  it  is  not,  enough  merely  to  have 
a  God,  to  believe  in  Him  and  call  upon  Him; 
the  question  is:  What  God?  For  Jehovah,  the 
God  of  the  historical  revelation,  is  the  only  G^d 
who  possesses  and  distributes  those  things  which 


afford  help,  deliverance,  and  salvation,  in  bodily 
and  spiritual  needs,  for  time  and  for  eternity. 

8.  Those  who  are  truly  pious  think  not  only 
of  their  own  deliverance,  and  their  personal  sal- 
vation;  if  they  earnestly  care  for  this,  they  pray 
at  the  same  time  for  Divine  blessings  upon  the 
whole  people,  that  Divine  judgment  may  be 
turned  away  from  the  guilty,  and  for  the  salva- 
tion of  all  who  return  in  repentance  to  God. 
Deus  est  satis  idoncus  patientise  sequester.  Si  in- 
juriam  deposueris  apud  eum,  ultor  est;  si  damnum, 
restitutor  est;  si  dolorem,  medicus  est;  si  mortem, 
resuscitator est  (Tertull.   de  patient.  15). 

HOMILETTCAL    AND   PRACTICAL. 

To  truly  flee  for  refuge  is  to  flee  to  God,  for 
that  leads  us,  1)  from  the  tumult  of  the  world 
into  the  peace  of  God  ;  ii)  from  earthly  oppres- 
sion to  everlasting  salvation ;  3)  from  the  power 
of  men  to  the  hands  of  God. — He  who  can  pray 
in  time  of  need  is  in  the  way  of  salvation  ;  for 
1)  he  lpoks  beyond  the  multitude  and  strength 
of  his  oppressors,  to  the  power  and  favor  of  the 
Most  High;  2)  he  hears  not  the  scorn  and  threat- 
enings  of  his  enemies,  but  the  comforting  voice 
and  answer  of  his  God;  3)  he  experiences,  amid 
all  the  afflictions  and  anxieties  of  his  heart,  the 
comfort  of  communion  with  Him,  who  is  the  sole 
help  in  time  of  need,  and  the  true  deliverer  of 
the  faithful. — The  sword  of  the  enemy  threatens 
his  body,  the  scorn  of  the  ungodly  aims  at  his 
soul,  but  God  is  a  shield  and  protection  against 
both. — He  who  prays  in  faith,  casts  all  his  care 
on  the  Lord,  therefore  he  goes  to  sleep  trusting 
in  Divine  protection  ;  even  after  a  day  full  ol  ca- 
lamity he  is  calm,  and  aivakcs  to  the  battle  of 
life  full  of  fresh  boldness  of  faith,  with  renewed 
prayer  for  the  help  of  the  Lord. — Let  him,  who 
would  not  be  ruined  in  time  of  danger,  take  re- 
fuge with  the  Lord,  for  then:  1)  He  does  not 
complain,  but  prays;  2)  he  does  not  doubt,  but 
trusts  in  the  living  God;  3)  he  does  not  tremble, 
but  gains  hope  and  courage.  Personal  expe- 
riences of  grace  bring  nn  enduring  blessing; 
for:  1)  They  protect  against  the  scorn  of  unbe- 
lievers in  times  of  calamity  ;  2)  they  strengthen 
the  assurance  that  our  prayers  will  be  heard  in 
time  of  strong  opposition;  3)  they  lead  to  a 
lively  resignation  to  God  in  days  when  all  hu- 
man greatness,  skill,  and  power,  seem  to  be  no- 
thing.— Against  the  enemy  of  our  country  we 
fight  not  only  with  the  sword,  but  with  those 
spiritual  weapons  :    1)   prayer;    2)  trust  in  God; 

3)  humiliation  under  the  strong   hand  of  God; 

4)  exaltation  in  the  name  and  power  of  the  Lord. 
— The  necessity  of  the  times  is  no  sign  that  we 
are  forsaken  by  God,  but,  1)  reminds  us  of  our 
weakness  ;  2)  refers  us  to  the  works  of  the  Lord; 
3)  encourages  us  to  pray  ;  4)  warns  us  against 
devotion  to  the  icorld;  5)  exhorts  us  to  seek  the 
blessing  of  the  Lord. — He  who  gives  the  glory  to 
God,  makes  the  best  provision  for  his  own  eleva- 
tion: 1)  From  a  previous  fall;  2)  from  present 
need;  3)  from  impending  death. — A  king  can 
present  to  his  people  nothing  more  noble  than  a 
lively  piety;  nothing  more  precious  than  salva- 
tion by  Jehovah;  can  ask  noihing  better  than 
the  blessing  of  the  Lord. — We  may  have  many 
enemies,  but   our   help  ciues   from  one   only  true 


PSALM  IV. 


67 


God,  who  is  the  best  friend  to  those  who  trust  in 
Him. — The  blessing  of  God  belongs  to  the  people 
of  God. 

Starke  :  David  had  fled  from  God  his  true 
Father,  now  he  must  flee  from  a  rebellious  son. 
This  is  the  retribution  of  God;  like  with  like.— r- 
Even  blood  relationship  is  destroyed  by  sin  and 
Satan. — Unhappy  children,  who  drive  away  their 
parents;  blessed  parents,  who  are  driven  to  God 
by  tue  wickedness  of  their  children. — Pray  to 
God,  who  is  able  to  convert  even  lost  sons. — If 
the  Lord  show  thee  the  multitude  of  thine  ene- 
mies, lie  will  likewise  show  thee  the  riches  of 
His  help. — We  must  not  heed  the  talk  of  the 
enemy,  but  hold  fast  to  the  word  of  our  God  — 
The  world  judges  perversely  ;  the  pious  are  al- 
ways accused  of  being  ungodly,  whilst  on  the 
contrary  the  irreligious  would  be  considered 
nearest  God. — God  often  lets  His  children  appear 
to  be  forsaken  in  their  own  eyes,  and  the  eyes  of 
others,  thattheir  faith  may  be  tried,  their  belief  in 
the  Word  of  promise  purified,  and  their  childlike 
hope  crowned. — Faith  and  prayer  go  tQgether. 
For  faith  is  experienced  by  prayer  and  prayer 
receives  from  faith  its  true  form  and  validity. — 
Our  st  rengt  h  is  derived  from  both. — If  the  danger 
and  the  necessity  are  great,  the  inward  strength- 
ening of  God  is  regulated  accordingly. — Whoever 
desires  God  to  grant  his  prayers  for  assistance, 
must  be  able  to  call  the  Lord  his  God,  not  only 
because  He  is  Creator  and  Redeemer,  but  also 
because  He  sanctifies  those  who  accept  Him. — 
With  the  pious  the  cross  has  ever  a  sorrowful 
beginning  but  a  joyful  ending. 

Luther:  There  is  no  trouble,  however  severe 
it  may  be,  that  is  to  be  compared  with  that 
against  which  Jeremiah  (xvii.  17)  prays  with 
trembling,  when  God  contends  with  man. 

Osiander:  When  God's  promises  are  received 
with  faith,  they  give  to  a  godly  man  a  peaceful 
heart,  because  he  trusts  himself  to  God,  his  true 
Father. — Strigel  :  We  must  above  all  notice  the 
gradation  of  thought:  When  attacked  he  prays, 
when  he  prays  he  is  saved,  when  saved  he  gives 
thanks. — Selnekkeb.  :  Whoever  will  serve  God 
must,  suffer  persscution,  and  must  have  the  whole 


world,  yes,  his  own  flesh  and  blood,  for  enemies ; 
but  whoever  trusts  God  belongs  to  Him,  and 
shall  remain  His,  though  the  whole  world  per- 
secute him. — Arnot:  It  is  the  essential  charac- 
ter of  faith:  1)  That  it  lays  the  care  and  burden 
of  the  heart  upon  God  ,  2)  that  it  expels  fear 
and  terror;  3)  that  it  trusts  God  against  all  ene- 
mies.— Frisch:  When  faith  brings  peace  into  the 
heart  the  body  is  likewise  benefited.  —  Herber- 
GEr:  Distress  teaches  to  pray,  and  prayer  drives 
all  trouble  away. — The  heart  as  well  as  the  head 
belongs  on  high. —  IIieger  :  Although  relief  is 
delayed,  still  the  blessing  of  the  Lord  is  with  His 
people. 

[Matt.  Henry:  True  Christian  fortitude  con- 
sists more  in  a  gracious  security  and  serenity  of 
mind,  in  patient  bearing  and  patient  waiting,  than 
in  daring  enterprises  with  sword  in  hand. — A  child 
of  God  startles  at  the  very  thought  of  despairing 
of  help  in  God;  you  cannot  vex  him  with  any- 
thing so  much  as  if  you  offer  to  persuade  him 
"there  is  no  help  for  him  in  God." — A  cheerful 
resignation  to  God  is  the  way  to  obtain  a  cheer- 
ful satisfaction  and  confidence  in  God. — Pro- 
mises of  salvation  do  not  supersede,  but  engage 
our  petitions  for  it, — Barnes:  That  we  are 
"awaked"  in  the  morning,  after  a  night's 
refreshing  slumber ;  that  we  are  raised  up 
again  to  the  enjoyments  of  life;  that  we 
are  permitted  again  to  greet  our  friends,  and 
to  unite  with  thorn  in  the  privileges  of  devo- 
tion, should  always  be  regarded  as  a  new  proof 
of  the  goodness  of  God,  and  should  lead  to  acts 
of  praise. — Who  has  not  experienced  the  influ- 
ence of  the  slumbers  of  a  night,  and  of  the  light 
of  the  morning,  in  giving  new  vigor,  and  inspi- 
ring new  hopes,  as  if  the  returning  day  was  an 
emblem  of  brighter  scenes  in  life,  and  the  pass- 
ing away  of  the  shades  of  night  a  token  that  all 
trouble  and  sorrow  would  flee  away? — Spur- 
geon:  May  we  ever  wait  with  holy  confi- 
dence in  our  hearts,  and  a  song  upon  our 
lips. — Search  Scripture  through  and  you  must, 
if  you  read  it  with  a  candid  mind,  be  persuaded 
that  the  doctrine  of  salvation  by  grace  alone  is 
the  great  doctrine  of  the  Word  of  God. — C.  A.  B.] 


PSALM  IV. 

To  the  Chief  Musician  on  Ncyinoth — .4  Psalm  of  David. 


1  Hear  me  when  I  call,  O  God  of  my  righteousness: 
Thou  hast  enlarged  me  when  I  was  in  distress ; 
Have  mercy  upon  me,  and  hear  my  prayer. 

2  O  ye  sons  of  men,  how  long  will  ye  turn  my  glory  into  shame  ? 
How  long  will  ye  love  vanity,  and  seek  after  leasing?     Selah. 

3  But  know  that  the  Lord  hath  set  apart  him  that  is  godly  for  himself: 
The  Lord  will  hear  when  I  call  unto  him. 


G8 


THE  FIRST  BOOK  OF  PSALMS. 


4  Stand  in  awe,  and  sin  not : 

CommuDe  with  your  own  heart  upon  your  bed,  and  be  still.     Selah. 

5  Offer  the  sacrifices  of  righteousness, 
And  put  your  trust  in  the  Lord. 

6  There  be  many  that  say,  Who  will  shew  us  any  good  ? 
Lord,  lift  thou  up  the  light  of  thy  counteuance  upon  us. 

7  Thou  hast  put  gladness  in  my  heart, 

More  than  in  the  time  that  their  corn  and  their  wine  increased. 

8  I  will  both  lay  me  down  in  peace,  and  sleep : 
For  thou,  Lord,  only 

Makest  me  dwell  in  safety. 


EXEGETTCAL   AND   CRITICAL. 

Title  and  Division. — This  Psalm,  assigned  to 
the  chief  musician  (vid.  Introduct.),  was  not  to 
be  accompanied  with  wind  instruments,  or  in- 
struments of  alarm,  but  only  with  string  instru- 
ments [Neginoth  vid.  Introduct.].  This  agrees 
with  the  character  of  the  Psalm  as  an  evening 
Psalm  (ver.  8),  and  with  the  soothing  rhythm 
especially  of  the  last  strophe.  This  last  strophe, 
which  brings  the  Psalm  as  well  as  the  Psalmist 
to  repose,  is  of  three  members,  as  the  first  strophe, 
which  contains  a  cry  to  God  for  help;  whilst  the 
three  intermediate  strophes  are  of  lour  members. 
Of  these,  moreover,  the  first  two  are  divided  by 
Selah  into  a  warning  and  an  exhortation  ;  the 
third,  which  contrasts  the  courageous  faith  and 
joy  in  God  of  the  pious  Psalmist,  with  discou- 
raged and  earthly-minded  men,  has  not  the  mu- 
sical interlude.  Whilst  Seb.  Schmidt,  Glaus,  De 
Wette,  Hupf.,  ctal,  deny  the  marks  of  David,  and 
regard  the  individual  features  at  once  as  general, 
Olshausen  at  least  has  recognized  their  indivi- 
dual character,  and  Ewald  has  beautifully  ex- 
plained the  Davidic  features  of  the  Psalm.  With 
the  most  of  the  interpreters  he  puts  this  Psalm 
side  by  side  with  the  previous  one  in  the  dan- 
gerous times  of  the  rebellion  of  Absalom.  Even 
Hitzig  recognizes  the  connection  between  these 
two  Psalms,  b\it  he  assigns  it  as  previously  Ve- 
nema,  to  the  situation  of  David,  according  to 
1  Sam.  xxx.  Lightfoot  and  J.  II.  Michaelis  sup- 
pose it  refers  to  the  rebellion  of  Sheba,  2  Sam. 
xx.  [Delitzsch  :  "A  Davidic  evening  Psalm  fol- 
lows a  Davidic  morning  Psalm.  The  connection 
is  clear  from  the  mutual  reference  of  iv.  6  to-iii. 
2,  and  iii.  5  to  iv.  8.  These  two  are  the  only 
Psalms  in  which  the  language  of  others  is  cited 
with  'many  that  say.'  The  one  is  explained  his- 
torically from  the  title  of  the  other.  It  follows 
from  iv.  2,  '  how  long,'  and  the  words  of  the  faint- 
hearted, iv.  G,  that  Ps.  iv.  is  the  later  one." 
Perowne:  "The  thoughts  and  turns  of  expres- 
sion in  the  one  are  not  unlike  those  in  the  other. 
As  in  the  former  he  heard  many  saying  to  his 
soul,  'There  is  no  help  for  him  in  God'  (ver.  2), 
so  in  this  he  hears  many  saying,  'Who  will  show 
us  any  good?'  (ver.  G).  As  in  that  he  knew  that 
though  at  a  distance  from  the  Tabernacle,  he  was 
not  at  a  distance  from  God,  but  would  receive  an 
answer  to  his  prayer  from  the  'holy  mountain' 


(ver.  4),  so  in  this,  though  the  priests  have  re- 
turned with  the  Ark  to  Jerusalem,  he  can  look 
for  the  'light  of  Jehovah's  countenance,'  which 
is  better  than  the  Urim  and  Thummim  of  the 
priestly  ephod." — C.  A.  B  ] 

Sir.  I.  Ver.  1.  My  God  of  righteousness 
[0  God  of  my  righteousness — A.  V.]. — This  trans- 
lation embraces  very  well  the  various  references 
of  the  Hebrew  expression.  "Jehovah  is  the 
possessor  of  righteousness,  the  author  of  right- 
eousness, the  Judge  of  righteousness,  and  He 
justifies  righteousness  when  it  is  misunderstood 
and  persecuted"  (Delitzsch).  The  following 
translations  are  likewise  grammatically  indispu- 
table: God  of  my  right  (De  Wette),  comp.  Ps. 
xvii.  1  ;  God  of  my  righteousness  (Ilupfeld 
[Wordsworth,  Perowne])  ;  my  righteous  God 
(Ilengst.  [Barnes]). 

The  following  perfect  is  limited  by  Hitzig  to 
the  deliverance  from  the  calamity  which  he  has 
just  experienced  and  lamented  in  Ps.  iii.  Hengst., 
Delitzsch,  et  al.,  on  the  other  hand,  refer  it  to  a  se- 
ries of  previous  experiences,  and  therefore  trans- 
late it  as  present.  [Delitzsch  :  "  Many  times  he 
had  been  in  straits,  and  God  made  room  for  him. 
The  idea  is  of  the  expansion  of  the  breathing  and 
of  space.  It  means — space  for  the  anxious  heart, 
Ps.  xxv.  17;  Is.  Ix.  5;  space  for  the  straitened 
situation,  Ps.  xviii.  19;  cxviii.  5." — C.  A.  B.] 
Ewald  and  Hupf.  regard  it  as  a  relative  clause, 
on  account  of  its  position  between  two  impera- 
tives. [Perowne :  "  Thou  (that)  in  straitness 
hast  made  room  for  me."  This  seems  to  be  the 
best  rendering.  It  makes  the  strophe  more  har- 
monious. It  then  refers  to  the  deliverance  from 
that  critical  situation  in  which  he  was  placed 
before  he  received  intelligence  from  Jerusalem, 
and  crossed  the  Jordan  into  a  wider  and  safer 
region.  Here  he  could  breathe  more  freely  and 
make  preparations  to  meet  his  foes. — C.  A.  B.] 
De  Wette,  in  spite  of  the  failure  of  the  vav  con- 
sec.,  views  it  as  imperative,  and  supports  this 
view  by  citing  parallel  passages,  which  he  falsely 
explains. 

Str.  II.  "Ver.  2.  Sons  of  men. — According  to 
Hitzig,  denotes  men  in  contrast  to  women,  and 
refers  to  those  which  accompany  David.  Ac- 
cording to  Ilupfeld,  it  refers  to  the  human  weak- 
ness and  carnal  mind  of  the  many  (ver.  6),  who 
might  be  addressed  emphatically  as  :  ye  children 
of  men.  [Barnes:  "As  having  human  feelings, 
passions,  and  purposes,  in  strong  distinction  from 


PSALM  IV. 


69 


that  righteous  God  to  whom  he  had  just  made 
his  solemn  appeal." — C.  A.  13.]  According 
to  most  interpreters,  the  reference  is  to  the 
prominent  men  among  the  crowd,  among 
whom,  then,  here,  the  few  unsatisfied  and  per- 
plexed companions  of  David,  the  heroes  (Tho-. 
luck),  beloved  men  (Luther),  or  since  Kimchi, 
the  aristocracy,  whose  instrument  Absalom  was. 
the  "great  fellows"  in  Luther's  margin,  who 
dishonored  the  royal  dignity  at  the  same  time 
that  they  violated  David's  personal  honor.  [It 
docs  not  seem  necessary  to  give  to  "ish  an  empha- 
tic signification.  There  is  no  contrast  here  with 
The  contrast  is  with  God,  as  Hupfeld 
and  Barnes  show.  Yet  the  reference  is  not  so 
much  to  human  weakness  and  a  carnal  mind,  as 
to  the  fact  that  whilst  men  dishonor  him,  God 
has  honored  him,  and  will  honor  him  again  by 
hearing  his  prayer.  And  then  when  man  is  con- 
trasted with  God,  even  though  a  vir  or  an  Hsh 
there  is  necessarily  implied  in  this  contrast  human 
weakness  and  littleness. — C.  A.  B.] 

Vanity. — This  hardly  means :  worldly  vanity 
(De  Wette),  but  either  the  vanity  of  their  de- 
signs (Kimchi),  or,  still  better,  the  vanity  of 
their  reasons,  to  which  they  appeal  in  their  re- 
bellion, which  conceal  from  themselves  and 
others  its  true  character.  It  is  not  necessary, 
therefore,  to  regard  the  rebellion  itself  as  marked 
With  the  name  Lie  [Leasing — A.  V.  Old  English 
won!  for  lying  and  falsehood. — C.  A.  B.]  (Calv.). 
Lying  and  deceit  have  been  the  means  of  their 
demands.  Comp.  2  Sam.  xv.  7  sq.  (Hengst.). 
The  Septuagiut  follows  a  different  reading : 
itol  <'iv&p(l)Tro)v  kug  ttotb  jiapvuapSiot,;  so  also  the 
Vulgate,  many  ancient  Fathers,  and  Augustine. 
The  graves  corde  are  then  supposed  by  the  inter- 
preters to  be:  people  either  of  idle  and  cowardly 
or  of  hard,  obstinate  and  unfeeling  hearts. 

Ver.  3.  Wonderfully  selected  [set  apart 
— A.  V.]. — The  verb  contains  the  idea  of  discri- 
mination (Ex.  viii.  18),  more  closely,  the  meaning 
of  extraordinary  distinction  in  the  Divine  go- 
vernment (Ex.  xxxiii.  16;  Ps.  exxxix.  14).  The 
comparison  of  Ps.  xxxi.  21  with  Ps.  xvii.  7  only 
shows  that  there  is  no  essential  difference  be- 
tween n72n  and  {ODH  (as  37  Codd.  Kennic, and 
28  De  Rossi  read  here  N'/Sn,  Deut.  xxviii.  59; 
Is.  xxviii.  29).  It  cannot  be  decided  from  the 
word  itself,  whether  we  are  to  suppose  here  Di- 
vine distinction=wonderful  guidance  in  general 
(Luther  and  most  interp.,  Sept.,  kdavuaoTuoE, 
Vulg.,  mirificavit,  for  which,  in  many  Psalters. 
admirabilem  fecit  or  magnificavit,  which  already 
inclines  to  the  other  explanation),  or  whether 
there  is  meant  here  special  selection=elevation 
to  the  royal  dignity.  With  this  last  interpreta- 
tion Calvin,  partially  followingthe  example  of  the 
Syriac  with  llabb.  Isaki  and  Kimchi,  unites  di- 
rectly to  the  verb  the  V?  which  follows  somewhat 
later  in  the  passage;  whilst  Ilengstenberg  unites 
it  closely  with  the  noun  which  immediately  pre- 
cedes it,  as  those  do  also  who  advocate  the  first 
mentioned  explanation.  These,  then,  translate, 
mostly,  "his  holy  one"  (the  plural  of  the  Vulg.  is 
against  the  text),  and  take  it  in  the  ethical 
Bense=his  pious  one,  following  the  Sept.:  tov 
bator  arrrjv.  The  grammatical  connection  is  then 
usually  more  correctly  explained  after  the  ana-  I 


logy  of  Ps.  xvii.  7  (Rosenm.),  at  the  same  time, 
with  a  different  meaning  of  the  word.  Thus 
Ewald,  Maurer,  Olsh  ,  De  Wette  translate:  lie 
that  is  faithful  to  him;  Camphauseu:  he  that  is 
devoted  to  him;  Hitzig:  his  friend;  J.  H.  Mi- 
chaelis:  gratioswn  sibi.  Hupfeld  endeavors  to 
show  that  the  parallel  passage,  Ps.  xxxi.  21,  fa- 
vors the  connection  of  V7  with  the  verb,  and  that 
TDH,  a  denominative  of  "1DH,  must  derive  its 
meaning  from  the  specific  idea  and  terminus 
of  the  grace  and  mercy  of  God,  first  of  all  towards 
Israel,  then  towards  the  individually  pious;  and 
that  the  passive  form  of  the  verb  also,  according 
to  the  passive  nieaning:=favored,  standing  in  a 
condition  of  grace,  in  a  covenant  of  grace  with 
Jehovah  in  the  Old  Covenant,  is  almost  the  only 
prevailing  meaning ;  whilst  the  meaning  accepted 
here  by  Calvin  [benignum),  and  by  him  and 
Ilengstenberg  (one  who  has  and  exercises 
love),  as  the  original  and  justifiable  usage, 
seldom  occurs  (e.  g.,  of  God's  grace  towards 
men,  Ps.  cxlv.  17;  Jer.  iii.  12;  of  the  kindness 
of  men  towards  one  another,  Ps.  xii.  1 ;  xviii. 
25  ;  xliii.  1  ;  Mich.  vii.  2  ;  as  a  religious  practice 
well  pleasing  to  God,  Ilos.  vi.  6,  according  to  its 
nature  and  derivation  as  TDFI  of  Elohim  or  Je- 

•    T 

hovah,  1  Sam.  x.  14;  2  Sam.  ix.  13),  and  ori- 
ginated from  transfer,  which  goes  to  the  farthest 
extent,  Jer.  ii.  2.  Delitzsch  hesitates  respecting 
the  derivation  and  meaning  of  this  word  upon 
which  he  erroneously  lays  the  chief  emphasis. 
But  the  emphasis,  according  to  position  and 
sense,  belongs  partly  to  the  verb  which,  accord- 
ing to  him,  means  not  only  mere  selection,  but 
wonderful  selection,  partly  to  the  pronoun,  whose 
position  also  at  the  end  of  the  sentence,  accord- 
ing to  the  grammatical  connection  which  he  ap- 
proves, in  any  case  attracts  attention,  and  ac- 
cording to  my  view  expresses  this  thought :  that 
he  who  is  distinguished  by  God  is,  in  his  posi- 
tion of  grace  and  honor,  not  only  of  some  import- 
ance for  men,  but  also  for  God,  and  is  designed, 
and  stands  ready  for  the  Divine  service  and 
glory.  This  suits  the  situation  better,  and 
means  more  than    if  the    Psalmist   merely  said 

that  to  which  the  grammatical  separation  of  lS 
from  the  verb  would  lead:  he  has  not  been 
brought  into  his  high  position  by  men  but  by 
God,  or  also  he  has  already  experienced  previ- 
ously many  wondrous  guidances.  But  the  ana- 
logy of  Scripture  is  against  the  view  that  he 
sought  the  reason  of  his  election,  elevation,  and 
support,  in  his  subjective  piety,  goodness,  or  any 
other  moral  excellence,  or  that  he  would  base  on 
these  the  assurance  that  his  present  prayer  would 
be  heard.  But  it  is  frequently  to  be  seen  in  sa- 
cred history  that  Jehovah  has  selected  from  the 
crowd  of  those  whom  He  has  favored,  some  one 
for  His  special  use,  who  also  is  conscious  of  this 
relation,  and  may  appeal  to  it  for  comfort. 

Sir  II.  Ver.  4.  Tremble—  ["  Stand  in  aire." 
A.  V.],  viz.:  before  the  wrath  of  God.  The 
translation  of  the  Septuagint  bpyi^eade,  as  Eph. 
iv.  6  [Be  ye  angry  ami  sin  not]  is  grammati- 
cally possible,  for  the  Hebrew  verb  denotes  in 
general,  to  be  shaken,  to  be  unquiet  ;  and  indi- 
cates as  well,  trembling  on  account  of  wrath  as 
of  fear  (Augustine,  Luther,  Hitzig).  But  in  no 
case  can  the  negative  be  drawn  to  the  verb,   (aa 


70 


THE  FIRST  BOOK  OF  PSALMS. 


Dathe,  and  even  Hengstenberg).  The  context 
favors  the  view  that  here  also,  as  in  most  cases, 
the  trembling  of  the  creature  before  the  appear- 
ance of  God  (Ilupf.)  is  used  as  the  motive  of 
warning.  [Delitzsuk:  "  He  warns  His  adversa- 
ries of  blind  passion,  and  advises  them  to  quiet 
meditation  and  solitary  consideration  that  they 
may  not  ruin  their  own  salvation."  Kiehm: 
"  You  may  continue  to  be  angry  (until  by  Divine 
help  your  anger  is  shown  to  be  unreasonable), 
but  at.  least  do  not  sin  by  abusing  the  man  who 
is  favored  by  Jehovah,  but  instead  of  giving  vent 
to  your  anger  in  abusive  words,  speak  in  your 
heart  upon  your  bed,  and  be  silent.  This  suits 
the  context,  and  since  ragaz  can  scarcely  mean 
holy  fear  of  God  without  "JDO  this  explanation 
is  preferable."  Wordsworth  supposes  that 
"David  now  turns  from  his  enemies  to  his 
friends,  and  checks  their  wrath.  David  may 
be  supposed  to  be  addressing  such  zealous 
partisans  as  Abishai  his  nephew,  who,  when 
David  was  flying  from  Absalom,  was  trans- 
ported with  indignation  against  his  persecu- 
tors, and  craved  leave  to  take  off  the  head  of 
Shimei,  who  cursed  David,  and  was  restrained 
by  him  in  the  spirit  of  this  Psalm.  See  also  Da- 
vid's merciful  charge  with  regard  to  the  life  of 
Absalom  himself,  2  Sam.  xviii.  5."  The  histo- 
rical allusion  of  Wordsworth  seems  to  be  the 
most  correct,  the  grammatical  explanation  of 
lliehm  the  most  proper.  It  seems  more  harmo- 
nious with  Wordsworth  (vid.  further  below)  to 
make  the  change  from  enemies  to  worldly-minded 
friends  here,  ver.  4  instead  of  ver.  6,  as  is  gene- 
rally done.— C.  A.  B.] 

The  addition  of  in  your  heart  [''with  your 
heart,"  A.  V.]  indicates  the  speaking  ["com- 
mune," A.  V.]  as  an  internal  one,  which  every 
one  does  within  himself,  and  indeed  as  spiritual 
consideration  and  deliberation ;  for  the  heart, 
according  to  Hebrew  ideas,  is  not  so  much  the 
pathological  seat  of  the  feelings,  as  the  sphere 
of  ethical,  rational  consideration  in  order  to  form 
determinations  of  the  will.  The  quiet  of  evening, 
and  the  silence  of  the  night  which  works  mightily 
upon  the  inner  life  of  man,  is  especially  suited  to 
such  consideration  and  reflection  as  involves  mo- 
ral resolutions.  The  couches  are  therefore  to  be 
regarded  as  beds  (Aben  Ezra)  and  not  as  divans 
in  the  assemblies  (Mich.  Or.  Bibl.  X.  126). 

Be  still,  could  mean  the  silence  from  calum- 
niation (Aben  Ezra,  Ewald,  Roster,  Olsh.)  oreven 
the  keeping  quiet,  as  well  in  the  sense  of  quiet  sub- 
mission to  the  Divine  will  in  contrast  t  o  murmuring 
and  contradicting,  as  in  that  of  discontinuing  his 
movements  (Ilupf.)  It  is  not  correct  to  suppose 
that  it  is  the  discontinuance  of  the  raging  of  the 
rebels  in  consequence  of  reflection  (flengst., 
Delitzsch).  The  explanation  of  Hitzig:  those  who 
are  excited  to  anger  might  occasionally  be  angry, 
but  not  lend  any  words  to  their  ill-humor  tow- 
ards God  lest  they  sin,  leaves  entirely  out  of 
consideration  the  fact  that  even  the  language  of 
anger  kept  close  in  the  heart  is  a  sin,  and  that 
Jehovah  is  a  discerner  of  the  heart.  [However 
they  might  quiet  their  anger  by  meditation  in  the 
still  hours  of  the  night,  And  if  this  is  addressed 
to  his  own  followers,  Joab  and  Abishai,  etc.,  they 
had  reason  for  righteous  indignation,  to  be  angry 
in  the  sense  of  the  Apostle,  but  not  to  sin.    They 


were  to  restrain  their  wrath  by  meditation,  and  be 
still,  lest  it  should  burst  forth  beyond  its  just 
limits  and  become  sin.  Perowne:  "  Let  the  still 
hours  of  the  night  bring  calmer  and  wiser 
thoughts  with  them." — C.  A.  B.] 

Ver.  5.  Offer  sacrifices  of  righteous- 
ness.— The  difficulty  of  finding  the  true  connec- 
tion vanishes  with  the  consideration  that  already 
in  the  previous  verse  the  rebels  received  a  Sum- 
mons in  the  form  of  a  warning  to  act  righteously, 
and  indeed  essentially  with  reference  to  religion, 
and  that  this  demand  already  passed  over  into 
direct  exhortation  ;  furthermore,  that  the  rebels 
who  were  in  possession  of  Jerusalem  performed 
the  sacrifices,  but  lacked  the  proper  disposition 
which  was  likewise  demanded  by  the  law  ;  finally 
that  there  is  expressed  not  so  much  a  contrast  to 
a  mean  and  vain  trust  in  their  own  prudence, 
power,  and  earthly  possessions,  (De  Wette), 
which  their  opponents  were,  it  is  true,  in  pos- 
session of  (ver.  7  b.),  and  "still  less  an  encourage- 
ment to  his  timid  companions  to  trust  in  God, 
but  rather  the  contrast  between  those  who  de- 
pend on  Jehovah,  and  those  who  depend  on  the 
ceremonies  and  lip  service  which  they  practice; 
for  the  rebellion  against  the  Anointed  of  Jehovah 
can  be  consistent  only  with  the  latter  and  not 
with  the  former. — Sacrifices  of  righteousness 
are  not  only  those  which  are  performed  correctly 
according  to  the  ritual;  not  only  the  sacrifices 
clue  on  account  of  sins  that  have  been  com- 
mitted, after  the  presentation  of  which  they 
are  to  turn  with  hope  to  Jehovah  (Ewald, 
Olshausen) ;  so  also  not  righteous  works  and 
moral  actions  in  a  symbolical  sense  (with  which 
interpretation  Hitzig  regards  as  most  correct, 
righteousness  itself  as  the  sacrifice  which  is  to  be 
brought,  and  indeed  perhaps  not  righteousness 
towards  the  Psalmist,  but  proper  behaviour  to- 
wards Jehovah,  whilst  the  glory  due  to  Him  is 
given,  and  the  obligated  trust  is  bestowed  upon 
Him)  ;  but  true  sacrifices  performed  with  a 
disposition  in  accordance  with  the  will  of  God, 
and  the  meaning  of  the  law.* 

Str.  IV.  Ver.  6.  Many. — These  are  no  longer 
those  previously  addressed  (the  most  interpre- 
ters, even  Hitzig);  but  also  not  the  people  in  ge- 
neral (Calv.);  nor  men  of  the  world,  who  long  after 
earthly  blessings  (Hupf.  [Barnes]);  nor  compa- 
nions in  suffering  in  general,  especially  among  the 
fellow-countrymen  of  the  Psalmist  (De  Wette);f 
nor  unsatisfied  complainers  (Sachs);  but  those 
constantly  increasing  in  number  in  David's  lit- 
tle band  who  were  discouraged.  The  words  are 
not  an  ordinary  proverb  of  the  carnal  disposi- 
tion of  the  multitude  ( Venema),  nor  a  question  of 
impatience  or  of  reproach  (Ilupf. J,  but  a  doubt- 
ing question  of  despondency  in  view  of  the  future 
(Delitzsch).     It  is  better  to  take  it  as  a  question 


*  [Wordsworth,  in  accordance  with  this  view,  which  skeins 
to  be  more  correct,  speaking  to  his  followers :  "  Ye  are  now  ex- 
cluded from  the  privilege  of  access  to  God's  altar  on  Mount 
Zion  ;  hut  still  you  may  offer  sacrifices  of  rightenvsnes!:,  the 
sacrifice  of  the  heart,  Offer  sacrifices  of  righteousness  in 
mercv  and  meekness,  not  with  hands  stained  with  blood." — 
C.  A.'B.] 

t  [He  Wette  supposea  that  the  Psalmist  reflects  upon  the 
many  who  suffer  with  him,  and  includes  them  in  his  prayer. 
The  prayer  is  the  optative  expressing  the  longings  of  their 
soul  and  his  own.  "  0  that  we  might  see  prosperity." — C. 
A.  B.] 


PSALM  IV. 


71 


than  as  an  optative,  (De  Wette)  although  the  lat- 
ter is  possible. 

Lift  upon  us  the  light  of  thy  counte- 
nance. These  words  are  treated  by  Hupfeld 
and  Camphausen  as  still  the  words  of  the  many, 
but  it  is  more  suitable  to  ascribe  them  to  the 
author,  in  whose  intercession  the  two  solemn  ex- 
pressions of  priestly  blessing,  Num.  vi.  25,  26, 
"makes/tine,"  "lift  up"  melt  pregnantly  together. 
It  is  doubtful  whether  there  is  not  still  a  third 
reference  entwined  with  the  others  by  an  allusion 
of  the  form  i"lpp  (for  the  pointing  compare  Som- 
mer's  Bibl.  Abhandl.  1. 110)  to  DJ=banner,  stand- 
ard (Sachs:  let  stream;  Delitzsch,  better:  let 
wave).  I3ut  since  Delitzsch  himself  grants  that 
the  derivation  (Isaki,  Rosenm.)  from  DDJ  is  not 
allowable,  and  the  reference  is  only  to  be  recog- 
nized by  the  eye,  and  not  by  the  ear,  it  is  ad- 
visable, with  Aben  Ezra,  Luther,  et  al.,  to  hold 
fast  to  this  ;  that  HDJ  is  like  Ni#J  (which  is  in- 

t:  r  :    k 

deed  the  reading  of  1  Codd.  Kenn.),  especially  as 
the  last  mentioned  form  of  the  imperative  is 
used  also  in  Ps.  x.  12  instead  of  the  usual  form, 
Nty.  E.  von  Ortenberg  [Zur  Textkritikder  Psalmen, 
1861,  p.  2)  wishes  also  to  make  the  alteration  even 
there.  The  Vulgate  has  signatum  est,  according  to 
the  Sept.:  eor][ieiuti)i=miide  known  by  a  sign, 
which  is  explained  by  most  interpreters :  it  beams 
so  that  it  may  be  known.  [Riehm:  "instead  of 
despairing,  he  believes;  instead  of  complaining, 
he  prays.  He  opposes  his  own  prayer  to  the 
unbelieving  question  of  the  many." — Upon  us. 
Alexander:  "indicates  the  expansive,  comprehen- 
sive spirit  of  true  piety,  extends  the  prayer  to 
his  companions  in  misfortune." — C.  A.  B.] 

Ver.  7.  Greater  than  [More  than — A.  V.]. — 
This  sentence  is  very  much  contracted,  and  con- 
tains really  three  ellipses:  (1)  of  an  adjective, 
greater  or  better;  (2)  of  the  idea  compared,  joy  ; 
(3)  of  the  relative  either  after  time  (Gesenius), 
or  after  new  wine  (J.  H.  Mich.),  especially  if  we 
would  translate  according  to  the  accents:  than  at 
the  time  of  their  corn  and  new  wine,  wheu  they 
are  abundant;  and  if  we  would  not  take  the  fol- 
lowing )2~\  as  an  independent  clause:  they  are 
many.  For  the  particulars  comp.  Hupfeld.  Aben 
Ezra,  Kimchi,  Flaminus,  Sachs,  avoid  the  ellipses 
with  the  exception  of  that  of  the  relative  by  the 
translation:  since  that  their  corn,  etc.  This 
translation  is,  however,  connected  with  historical 
explanations  which  are  entirely  untenable  The 
translation  of  the  Vulg.  follows  the  reading  of  the 
Sept.:  of  the  fruit  of  their  corn  and  wine  and  oil 
they  had  abundance.  But  instead  of  a  fructu,  many 
ancient  Psalteries  read  (vid.  Schegg)  a  tempore, 
which  leads  to  the  reading  a~b  aaipov  instead  of 
a-(>  Kap-ov.  Ewald,  Olsh.,  Camph.  explain  the 
suffix  as  impersonal.  Hupfeld  refers  it  to  the 
many  (ver.  6)  ;  most  others,  correctly,  to  the 
enemies  of  the  poet,  and  indeed  most  properly 
thus:  that  the  quiet  joy  of  the  royal  Psalmist, 
who  rejoices  in  God,  whilst  he  is  suffering  want 
in  a  time  when  food  can  only  occasionally  be 
brought  to  him,  owing  to  the  hostility  excited 
against  him  in  almost  the  entire  land  (2  Sam. 
xvi.  1;  xvii.  26  sq.),  is  set  far  above  the  loud 
raging  of  his  enemies,  who  revel  in  the  abundance 
of  harvest;  consequently  the  historical  reference 
is  maintained  even  here  against  the  supposition 


that  the  poet  merely  uses  a  proverbial  expression 
(Hupf.,  Hitzig,  Camphausen,  et  al.)  in  order  to 
put  his  religious  joy  higher  than  the  highest 
worldly  joy. 

[Delitzsch  :  "David  had  come  to  Mahanaim, 
whilst  the  rebels  were  encamped  in  Gilead.  The 
land  round  about  him  was  hostile,  so  that  he  had 
received  provisions  as  stolen  for  his  support,  2 
Sam.  xvii.  26-29.  Perhaps  it  was  about  the  time 
of  the  feast  of  the  Tabernacles.  The  harvest  of 
grain  and  wine  was  past.  A  rich  harvest  of  corn 
and  new  wine  had  been  brought  into  the  barns. 
Absalom's  collectors  of  revenue  had  a  strong 
support  in  these  rich  provisions  of  which  they 
had  the  disposal.  David  and  his  little  band  had 
the  appearance  of  a  band  of  beggars  atid  free- 
booters. But  the  king,  who  has  been  brought 
from  the  sceptre  to  the  beggar's  staff,  is  even 
more  joyous  than  the  rebels.  What  he  has 
in  his  heart  is  a  better  treasure  than  they 
have  in  their  barns  and  cellars."  Words- 
worth: "Many  among  you  (David  is  speak- 
ing to  his  followers,  who  accompanied  him 
in  his  flight  from  Jerusalem  over  the  Mount  of 
Olives,  and  look  wistfully  and  despondingly  on 
the  city  from  which  they  were  driven),  many 
among  you  are  saying,  Where  is  any  hope  left? 
ITAo  will  show  us  any  good?  And  he  turns  from 
them  and  raises  his  eyes  to  God:  'Lord,  lift 
thou  up  the  light  of  thy  countenance  upon  us.'  We 
cannot  now,  it  is  true,  offer  the  sacrifices  of  vic- 
tims before  the  Ark  at  Jerusalem,  but  we  may 
offer  the  sacrifices  of  the  spirit.  We  have  not  ac- 
cess to  the  Urim  and  Thummim  on  the  High 
Priest's  breast-plate  in  the  sanctuary ;  but  God 
will  lift  up  the  light  of  His  countenance  upon 
us.  We  cannot  now  receive  the  benediction  of 
the  Priests :  '  The  Lord  bless  thee  and  keep 
thee  :  the  Lord  make  His  face  to  shine  upon  thee, 
and  be  gracious  unto  thee:  the  Lord  lift  up  Hi3 
countenance  upon  thee,  and  give  thee  peace ' 
(Num.  vi.  24-26);  but  the  Lord  Himself  is  ever 
present  with  us  to  bless  us,  and  He  lifts  up  the 
light  of  His  countenance  upon  us.  There  is  our 
true  good.  There  is  our  genuine  gladness, — 
a  gladness  of  heart, — greater  than  any  which  our 
enemies  can  feel  on  account  of  the  increase  of 
their  material  blessings  of  corn  and  wine  (ver. 
7)."— C.  A.  B.] 

Str.Y.  Ver.  8.  The  rapid  change  of  experience 
which  is  admitted  to  prevail  is  so  inconceivable 
to  some  interpreters,  that  they  do  not  even  re- 
gard the  assurance  of  the  praying  Psalmist  that 
he  has  received  joy  from  the  Lord,  as  a  princi- 
ple derived  from  experience  (with  Hupfeld),  to 
which  the  praying  man  can  refer  in  joyful  re- 
membrance, with  a  glance  towards  the  gracious 
light  of  the  Divine  countenance;  still  less,  with 
Hengstenberg,  do  they  allow  without  question 
that  it  is  an  expression  of  the  comfort  of  faith 
received  into  the  heart  in  consequence  of  the 
prayer  just  uttered,  and  of  the  assurance  of  faith 
in  its  being  heard  ;  so  also  they  do  not  put  a  pause 
somewhere  between  vers.  6  and  7  as  indispensa- 
ble, that  the  agitated  breast  of  the  poet  may  have 
time  to  breathe,  in  order  that  his  feelings  may  be- 
come composed;  but  they  suppose  a  longer  space, 
and  postulate  for  it  a  joyful  heart,  which  then  Hit- 
zig has  spun  to  the  conjecture  that  vers.  7  and  8 
might  have  been  subsequently  added  by  the  poet. 


72 


THE  FIRST  BOOK  OF  PSALMS. 


If  a  particular  event  is  insisted  on  between 
vers.  6  and  7,  then  it  is  easier,  instead  of  con- 
jecturing any  unknown  good  fortune,  to  suppose 
the  fact  well  known  to  all  experienced  believers, 
that  in  ardent  prayers  made  in  times  of  severe 
calamity,  they  receive  a  Divine  promise  of  cer- 
tainly being  heard,  and  are  transported  with  a 
bound  from  sickness  to  joy  by  the  gracious  coun- 
tenance of  God  shining  upon  them  personally  in 
the  most  fearful  night  of  calamity.  But  even 
this  spiritual  explanation  is  entirely  unneces- 
sary here,  for  the  supposition  of  a  change  of 
sentiment  is  simply  forced  into  the  text.  Al- 
ready in  ver.  3  the  Psalmist  has  expressed 
the  confidence  that  his  prayers  would  be  heard, 
in  the  assurance  of  his  peculiar  relation  to  God, 
and  from  this  position  called  upon  his  enemies  to 
repent.  From  the  same  situation  and  confidence 
he  continues  to  speak  when  he  draws  forth  from 
their  sighs  and  murmurs,  the  question  circulating 
among  his  followers  which  had  remained  true  to 
him,  though  discouraged.  This  question  must 
be  answered,  and  he  answers  it  at  once,  but  not 
theoretically  or  didactically,  but  practically,  re- 
ligiously and  ethically,  so  that  the  hearers  who 
are  spiritually  wretched  may  be  drawn  into  his 
comforting  exercise,  viz.,  to  prepare  themselves 
a  peaceful  and  quiet  sleep  in  the  midst  of  their 
enemies  by  invoking  Divine  grace,  by  thankful 
confession  of  blessings  already  experienced,  and 
by  resignation  to  the  protection  of  the  Al- 
mighty. 

Directly  will  I  lay  me  down  and  sleep. — 
The  adverb,  according  to  Hupfeld,  is  without  em- 
phasis and  merely  serves  to  unite  two  synonymous 
verbs.  But  it  is  this  very  coincidence  of  that  which 
the  two  verbs  thus  combined  express,  that  is  here 
undeniably  expressed  by  the  adverb,  Ps.  cxli.  10; 
Jer.  xlii.  14  (Ewald,  Delitzsch,  Camph.,  Hitzig), 
which,  after  Aben  Ezra,  is  explained  by 
some:  at  the  same  time  with  my  enemies;  by 
others:  together  with  my  enemies,  [rerowne: 
At  once  will  I  lay  me  down  and  sleep — as  soon  as 
I  lie  down,  I  sleep,  not  harassed  by  disturbing 
and  anxious  thoughts. — C.  A.  B.] — Alone  in 
safety. — It  is  doubtful  whether  the  adverb  is 
to  be  connected  with  Jehovah  according  to  the 
authority  of  the  Punctators,  for  which,  among 
recent  interpreters,  Ewald,  Olsh.,  Camph.  decide, 
and  Hupfeld  also  at  least  inclines  to  this,  because 
the  reference  to  Jehovah  as  the  only  ground  of 
his  safety  corresponds  with  the  previous  con- 
trast (Calvin :  the  alone  sufficient  One,  who  recom- 
penses the  whole  world) ;  or  whether  it  belongs 
to  the  speaker  in  the  signification  "alone"  "se- 
parate," with  which  the  idea  of  safety  and  inti- 
macy is  connected  (especially  clear  in  Jer.  xlix. 
31).  I  decide  for  this  last  interpretation,  which 
is  found  in  Sept.,  Vulg.,  and  all  ancient  transla- 
tions, and  Sachs,  De  Wette,  Von  Lengerke,  De- 
litz.,  Hitzig,  among  recent  interpreters,  because 
this  not  only  gives  a  good  sense,  but  because  only 
Deut.  xxxii.  12  can  be  adduced  in  the  language 
for  the  possibility  of  the  first  signification,  whilst 
all  other  passages  are  in  favor  of  the  latter, 
especially  Deut.  xxxiii.  28  is  analogous,  and  per- 
haps typical,  just  as  for  the  last  words  of  the 
Psalm,  Lev.  xxv.  18,  19.  Hengstenberg,  who 
makes  this  prominent,  would  unite  both  references 
and  adduces  as  a  real  parallel,  Deut.  xxxiii.  12. 


[Riehm  :  "  The  thought  that  Jehovah  is  the  only 
protection,  is  without  motive  in  the  context,  as 
it  is  not  said  that  he  lacked  other  protection,  nor 
of  the  many  that  they  sought  other  protection 
anywhere  else.  The  TD7  and  D037  are  pa- 
rallel, and  express  a  common  idea  as  the  two 
verbs  in  the  first  member."  So  Alexander: 
"Alone  in  safety  thou  wilt  make  me  dwell." 
These  remarks  of  Riehm  are  convincing.  De- 
litzsch: "The  iambics  with  which  the  Psalm 
closes,  are  as  the  last  sounds  of  a  cradle  song, 
which  dies  away  softly,  and  as  it  were,  falling  to 
sleep  itself.  Dante  is  right;  the  sweetness  of  the 
music,  and  harmony  of  the  Hebrew  Psalter,  has 
been  lost  in  the  Greek  and  Latin  translations." — 
C.  A.  B.] 

DOCTRINAL   AND    ETHICAL. 

1.  He  who  knows  the  moral  nature  of  God, 
stands  in  a  gracious  personal  relation  to  Him, 
and  experiences  Divine  assistance  ;  has,  even  in 
severe  times,  joyfulness  in  prayer,  courage  for 
the  struggle  ordained  for  him,  confidence  in  the 
help  of  God,  and  comfort  with  reference  to  the 
issue  of  his  affliction. 

2.  Righteousness  and  Grace  are  not  opposed 
to  one  another  in  God,  but  man  must  not  forget 
that  he  must  enter  into  positive  and  active 
relations  with  reference  to  both  of  these  at- 
tributes of  God,  if  he  would  obtain  and  re- 
tain righteousness,  peace,  and  joy.  "  He 
who  is  perplexed  with  Divine  government 
amidst  the  confusion  in  the  world's  move- 
ments, and  asks:  where  then  is  Providence? 
demands  that  he  should  be  directed  to  the  sun  in 
clear  noonday"  (Chrysostom). 

3.  He  who  is  assured  of  his  election,  and  his 
favor  with  God,  loses  all  fear  of  man.  But  he 
must  value  the  position  given  him,  and  should  not 
only  defend  himself  therein  against  calumniation, 
and  standout  against  assaults,  but  should  strengthen 
himself  in  it  by  submission  to  God,  and  remind 
others,  even  his  adversaries,  of  their  duty,  and 
stimulate  them  by  warning,  admonition,  and 
summons,  to  perform  their  obligations. 

4.  Where  God  causes  His  face  to  shine,  there 
man  is  enabled  to  behold  what  he  desires  to  see 
for  his  comfort  and  consolation  in  hours  of  gloom, 
which  either  he  could  not  perceive  in  the  hour  of 
affliction,  or  could  not  profit  by  it,  owing  to  the 
care,  and  fear,  and  unbelief,  and  doubt,  which 
darkened  his  soul.  The  hope  of  faith  is  opposed 
to  the  doubt  of  unbelief,  and  the  protection  of 
God  is  better  than  many  thousands  of  guards, 
and  warlike  companions. 

HOMILETICAL   AND   PRACTICAL. 

We  do  well,  first  of  all,  to  speak  ivith  God,  and 
then  to  transact  business  with  our  neighbors. — 
When  the  world  is  at  enmity  with  us  the  friend- 
ship of  God  is:  1)  The  best  consolation;  2)  the 
surest  help. — There  is  no  night  too  dark  to  be  illu- 
minated when  God  shows  us  the  light  of  His  counte- 
nance— The  best  care  for  our  welfare  is:  1)  The 
thankful  acknowledgment  of  God's  mercy;  2)  the 
consideration  of  God's  justice  ;  3)  the  fervent  sup- 
plication for  confirmation  of  God's  faithfulness 
and  omnipotence. — All  the  ways  of  the  pious  be- 


PSALM  IV. 


gin  and  end  with  trust  in  the  faithful  God. — He 
who  appeals  to  his  stale  of  grace  must  see  to  it: 
1)  That  he  makes  his  own  calling  and  election 
sure  ;  2)  that  he  helps  others  to  be  saved. — The 
pious  have  these  constant  gains :  1)  Righteous- 
ness,  from  faith  in  the  grace  of  God ;  2)  joy  iu 
God,  raised  above  all  anxiety  and  desire  for  the 
world;  3)  the  peace  of  God  which  passeth  all 
understanding. — A  pious  man  may  be  sorely  af- 
flicted in  the  world,  yet  he  will  never  feel  that 
he  is  forsaken  by  God. — The  righteous  have  al- 
ways joy  and  peace. — The  worst  darkness  is  that 
of  the  soul  which  believes  it  cau  see  no  future 
good. — He  who  lives  in  the  favor  of  God,  serves 
the  Master  by  day,  commits  himself  to  God's  pro- 
tection by  uight,  and  so  has  joy  and  peace. — Our 
happiness 'does  not  consist  in  eating  and  drink- 
ing, but  in  having  a  gracious  God  and  a  good 
conscience. 

Starke:  Prayer  is  the  comfort  of  a  sorrowful 
heart ;  for  we  know  that'God  hears  our  prayers. 
— When  we  pray  to  God  we  should,  as  it  were, 
support  the  prayer  with  the  previous  mercies  of 
God  ;  for  experience  worketh  hope,  which  maketh 
not  ashamed,  Rom.  v.  14. — Whoever  would  be 
great  with  God  must  be  unimportant  in  the  eyes 
of  the  world. — All  that  worldlings  esteem  to  be 
great  is  only  vanity,  nothingness,  and  perishable  ; 
when  they  regard  it  as  in  the  highest  degree  ne- 
cessary, yet  it  does  not  last,  or  stand  the  test. — 
God's  ways,  in  dealing  with  His  own,  are  not 
crooked  ways,  which  lead  to  hell  with  lies  and 
deceit  of  a  corrupt  nature,  but  He  leads  them  se- 
cretly, in  holy  truth  and  wisdom. — All  disorderly 
affections  are  sinful;  learn,  Christian,  to  be  still, 
and  to  judge  with  composure  that  which  would 
move  you  to  anger. — The  sacred  tire  of  indigna- 
tion for  the  honor  of  God  and  against  evil,  must 
on  no  account  be  confounded  with  the  strange 
fire  of  carnal  anger. — He,  who  is  honored  with 
the  favor  of  God,  can  easily  overcome  the  con- 
tempt of  the  world. — That  security  which  is  to 
be  condemned,  comes  from  the  flesh,  but  that 
which  is  blessed  comes  from  faith,  and  produces 
true  peace. — There  is  no  true  rest  or  safety  to  be 
found  without  communion  with  God  ;  no  hurtful 
disquiet  or  danger  need  be  feared  when  under 
the  gracious  protection  of  the  Master. — Luther  : 
What  can  goodness  have,  which  God  has  not? 
— Bugenhagen:  No  one  can  truly  hope  in  God, 
and  trust  in  Him  alone,  without  offering  to  Him 
the  sacrifices  of  righteousness.  —  Osiander: 
When  we  suffer  similar  need,  we  may  yet  be 
cheerful,  if  only  we  have  a  gracious  God. — He 
who  tru-ts  in  God  is  safe  from  all  danger,  or  is 
sure,  in  the  midst,  of  danger,  of  having  by  His 
action  a  safe  issue. — Selnekker:  Do  what  is 
commanded  thee, — do  not  mind  the  cunning  and 
artfulness  of  others,— commit  all  that  to  the  right- 
eous God, — He  will  smooth  all  difficulties. — Mou- 
ler  :  Many  who  seek  rest,  sin  through  impa- 
tience, because  they  do  not  console  themselves 
with  the  mercy  of  God. — Arndt:  The  joy  of  the 
believer  should  not  come  from  the  flesh,  but  from 
God  alone. — Bake:  I  have  prayed,  and  pray 
still,  aud  will  pray  all  my  life  ;  I  will  die  a  sup- 
pliant.— Frisch:    The  movements  of  the  heart 


cannot  be  prevented  so  far  as  their  first  impulses 
are  concerned  ;  yet  a  believer  may  refrain  from 
giving  his  approbation,  and  prevent  an  outbreak 
in  gesture,  word,  or  deed.  Taube  :  The  blessed 
relation  of  a  child  of  God  to  the  world  :  1)  He  is 
alone  in  the  world,  but  depends  entirely  upon 
his  God  ;  2)  he  testifies  before  the  world  of  their 
evil  life  and  ways,  as  well  as  of  his  God  and  his 
religious  life,  and  both  in  the  spirit  of  truth  and 
love  ;  (3)  he  rests  in  God,  with  a  joy  and  peace, 
which  the  world  does  not  possess  or  know. 
[.Matt.  Henry:  Godly  men  are  God's  separated, 
sealed  ones;  He  knows  them  that  are  His,  hath  set 
His  image  and  superscription  upon  them.— 
Spurgeon  :  Observe  that  David  speaks  first  to 
God,  and  then  to  man.  Surely  we  should  all 
speak  the  more  boldly  to  men,  if  we  had  more 
constant  converse  with  God.  He  who  dares  to 
face  his  Maker  will  not  tremble  before  the  sons 
of  men. — Election  is  the  guarantee  of  complete 
salvation,  and  an  argument  for  success  at  the 
throne  of  grace.  He  who  chose  us  for  Himself, 
will  surely  hear  our  prayers.  The  Lord's  elect 
shall  not  be  condemned,  nor  shall  their  cry  be 
unheard.  David  was  king  by  Divine  decree,  and 
we  are  the  Lord's  people  in  the  same  manner ; 
let  us  tell  our  enemies  to  their  faces  that  they 
tight  against  God  and  destiny,  when  they  strive 
to  overthrow  our  souls. — Stay,  rash  sinner,  stay, 
ere  thou  take  the  last  leap.  Go  to  thy  bed  and 
think  upon  thy  ways.  Ask  counsel  of  thy  pil- 
low, and  let  the  quietude  of  the  night  instruct 
thee!  Throw  not  away  thy  soul  for  naught! 
Let  reason  speak  !  Let  the  clamorous  world  be 
still  awhile,  and  let  thy  poor  soul  plead  with  thee 
to  bethink  thyself  before  thou  seal  its  fate  and 
ruin  it  forever. — Corn  and  wine  are  but  fruits  of 
the  world,  but  the  light  of  God's  countenance  is 
the  ripe  fruit  of  heaven.  "  Thou  art  with  me," 
is  a  far  more  blessed  cry  than  "  Harvest  home." 
Let  my  granary  be  empty,  I  am  yet  full  of  bles- 
sing, if  Jesus  Christ  smiles  upon  me;  but  if  I 
have  all  the  world,  I  am  poor  without  Him. — 
Sweet  Evening  Hymn !  1  shall  not  sit  up  to 
watch,  through  fear,  but  I  will  lie  down;  and 
then  I  will  not  lie  awake,  listening  to  every  rust- 
ling sound,  but  I  will  lie  down  in  peace,  and  sleep, 
for  I  have  naught  to  fear.  Better  than  bolts  or 
bars  is  the  protection  of  the  Lord. — A  quiet  con- 
science is  a  good  bed-fellow.  How  many  of  our 
sleepless  hours  might  be  traced  to  our  untrusting 
and  disordered  minds.  They  slumber  sweetly 
whom  faith  rocks  to  sleep.  No  pillow  so  soft  as 
a  promise ;  no  coverlet  so  warm  as  an  assured  in- 
terest in  Christ.—  Sturgeon's  Treasury  of  David. 
— Thomas  Watson:  We  set  apart  things  that 
are  precious ;  the  godly  are  set  apart  as  God's 
peculiar  treasure  (Psalm  cxxxv.  4);  as  His 
garden  of  delight  (Song  Sol.  iv.  12);  as  His 
royal  diadem,  (Is.  xliii.  3) ;  the  godly  are  the  ex- 
cellent of  the  earth,  (Ps.  xvi.  3) ;  comparable  to 
fine  gold,  (Lam.  iv.  2);  double  refined,  (Zech. 
xiii.  9).  They  are  the  glory  of  creation,  (Is. 
xlvi.  13).  Origen  compares  the  saints  to  sap- 
phiree  and  crystals  ;  God  calls  them  jewels  (Mai. 
iii.  17).— C.  A.  B.] 


74  THE  FIRST  BOOK  OF  PSALMS. 


PSALM  V. 

To  the  chief  musician  upon  Nehiloth,  a  Psalm  of  David. 

1  Give  ear  to  my  words,  O  Lord, 
Consider  my  meditation. 

2  Hearken  unto  the  voice  of  my  cry,  my  King,  and  my  God : 
For  unto  thee  will  I  pray. 

3  My  voice  shaltthou  hear  in  the  morning,  O  Lord; 

In  the  morning  will  I  direct  my  prayer  unto  thee,  and  will  look  up. 

4  For  thou  art  not  a  God  that  hath  pleasure  in  wickedness : 
Neither  shall  evil  dwell  with  thee. 

5  The  foolish  shall  not  stand  in  thj7  sight : 
Thou  hatest  all  workers  of  iniquity. 

6  Thou  shalt  destroy  them  that  speak  leasing : 

The  Lord  will  abhor  the  bloody  and  deceitful  man. 

7  But  as  for  me,  I  will  come  into  thy  house  in  the  multitude  of  thy  mercy: 
And  in  thy  fear  will  I  worship  toward  thy  holy  temple. 

8  Lead  rae,   O  Lord,  in  thy  righteousness  because  of  mine  enemies ; 
Make  thy  way  straight  before  my  face. 

9  For  there  is  no  faithfulness  in  their  mouth ;  their  inward  part  is  very  wickedness ; 
Their  throat  is  an  open  sepulchre;  they  natter  with  their  tongue. 

10  Destroy  thou  them,  O  God;  let  them  fall  by  their  own  counsels; 

Cast  them  out  in  the  multitude  of  their  transgressions;  for  they  have  rebelled 
against  thee. 

11  But  let  all  those  that  put  their  trust  in  thee  rejoice: 

Let  them  ever  shout  for  joy,  because  thou  defendest  them: 
Let  them  also  that  love  thy  name  be  joyful  in  thee. 

12  For  thou,  Lord,  wilt  bless  the  righteous; 

With  favor  wilt  thou  compass  him  as  with  a  shield. 


EXEGETICAL   AND   CRITICAL. 

Respecting  the  title,  vid.  Introduction.  This 
is  a  morning  prayer,  which  is  not  only  in  gene 
ral  a  testimony  to  the  Divine  grace  and  right- 
eousness in  defending  and  blessing  the  pious,  and 
in  excluding  the  wicked  from  their  society,  to 
their  own  destruction  (Venema)  ;  or  a  prayer 
against  hypocrites  and  false  prophets  who  mis- 
lead the  people  of  God  and  the  inheritance  of 
Christ  with  their  human  precepts  (Luther);  but 
the  prayer  of  a  pious  man,  surrounded  by  un- 


We  thus  have  not  only  a  subjective  source  for 
a  didactic  Psalm,  in  which  the  poet  speaks  in  the 
abstract,  as  a  righteous  person  (Hengst.),  but  the 
reference  is  to  a  special  circumstance,  which  yet 
does  not  appear  in  such  a  way,  that  we  are 
obliged  with  the  Rabbins  to  consider  Doeg  or 
Ahithophel  as  the  real  opponents  of  the  Psalm- 
ist. Ver.  7  is  not  necessarily  against  David  as 
the  author  of  this  Psalm  (vid.  exegesis).  The  in- 
terpreters differ  very  much  in  the  analysis  of 
this  Psalm.  It  seems  to  me  most  natural;  since 
the  symbolism  of  numbers,  accepted  by  Heng- 
stenberg,  is  not  favored  at  all  by  the  structure  or 


godly  enemies,  which  are  deceitful  rather  than  :  contents  of  the  Psalm,  and  there  is  no  sign  of  a 


powerful ;  and  he  prays  for  Divine  guidance, 
blessing,  and  protection  for  himself,  and  punish- 
ment for  his  enemies,  who  are  at  the  same  time 
adversaries  of  God;  and  he  bases  both  petitions 
on  the  righteousness  of  God,  who  rules  over  Is- 
rael as  king. 


homogeneous  structure  of  the  strophes,  to  divide 
according  to  the  contents:  a)  An  introductory 
invocation  of  God,  vers.  1-3  ;  b)  reasons  for  the 
Psalmist's  confidence  in  prayer,  vers.  4-7;  c) 
petition  for  his  own  person,  with  reasons,  vers. 
8,  9;  d)  petition  with  respect  to  his  opponents, 


PSALM  V. 


ver.  10;  c)  closing  statement  respecting  the  con- 
sequences of  such  a  prayer  being  heard,  with 
reasons,  vers.  11,  12. 

Str.  I.  Ver.  1.  Hear  my  sighs  ["  consider  my 
meditation"  A.  V.]  The  construction  of  the  verb 
with  the  accusative,  does  not  allow  the  transla- 
tion "listen  to."  Instead  of  sighs  it  may  be 
translated  "meditation,"  (Syr.,  Itabb.,  Hengst.), 
since  this  word,  which  occurs  only  here  ami  Pa. 
xxxix.  4,  is  derived  from  a  root  which  denotes 
thinking,  as  well  as  a  dull  tone,  a  low  sound.''' 
Either  translation  gives  a  suitable  contrast  to  the 
loud  cry  mentioned,  ver.  3. 

Ver. 'J.  My  king. — [Hupf. :  "  Here,  and  gene- 
rally in  the  Old  Testament,  not  only  in  .a  gene- 
ral sense  as  Ruler  of  the  earth,  as  the  ancient 
nations  called  their  gods  kings,  but  in  a  special 
theocratic  relation  to  the  people  of  Israel,  as  a 
subject  to  his  king,  whose  righteousness  and 
protection  he  invokes,  and  can  expect  with 
confidence,  Psalms  x.  '6;  xliv.  4;  xlviii.  2; 
lxviii.  24 ;  lxxiv.  12  ;  lxxxiv.  3 ;  1  Sam.  xii.  12." — 
C.  A.  B.] 

Ver.  3.  In  the  morning. — This  word  has  the 
same  meaning  in  both  members  of  the  verse,  its 
first  use  ami  its  repetition.  Hupfeld  even  has  re- 
jected the  figurative,  soon,  early,  but  yet  would 
find  in  the  local  reference  only  a  poetical  force  ; 
whilst  Delitzsch,  on  the  contrary,  in  justification 
of  Hengst.,  remarks  that  then  the  allusion  to  the 
daily  morning  sacrifice  would  be  done  away  with. 
But  "]"}?_  iS  tue  usual  word  for  the  arrangement 
of  the  wood  of  the  offering,  Lev.  i.  7,  and  of  the 
pieces  offered,  i.  8,  12;  vi.  5;  the  holy  lamps, 
Ex.  xxvii.  21;  Lev.  xxiv.  8;  the  show  bread, 
Ex.  xl.  23 ;  Lev.  xxiv.  8 ;  and  the  arrangement 
of  the  wood  for  the  lamb  of  the  morning  sacrifice 
was  one  of  the  first  duties  of  the  priest  as  soon 
as  the  day  began.  Ps.  lv.  17  mentions  three 
times  for  prayer.  [Wordsworth:  "David  lays 
his  prayer  on  the  altar  as  a  sacrifice  to  God. 
The  wood  and  the  victim  are  of  no  avail  without 
the  spiritual  sacrifice  of  the  heart  of  the  offerer." 
— C.  A.  B  ]  This  figure,  Look  out  (Look  up,  A. 
V.),  is  used,  Mich.  vii.  7  ;  llab.  ii.  1.  [Barnes: 
"The  idea  is  that  he  would  watch  narrowly  and 
carefully  (as  one  does  who  is  stationed  on  a  tower) 
for  some  token  of  Divine  favor. — This  is  perhaps 
equivalent  to  the  Saviour's  oft-repeated  command 
'•  watch  and  pray  !"  Perowne:  "  As  the  priest 
might  look  (or  as  Elijah  looked  on  Carmel)  for  the 
fire  from  heaven  to  descend  and  consume  the  vic- 
tim -'—a  A.  B.] 

Str.  II.  Ver.  4.  For  thou  art  not  a  God,  etc. 
— The  Psalmist  bases  his  courage  in  drawing  near 
to  God  in  prayer,  and  his  confidence  of  being 
hoard  on  attributes  which  are  derived  from  the 
Being  of  God;  and  indeed  his  confidence  is  based 
on  the  holiness  of  God,  and  his  courage  on  the 
abundance  of  Divine  grace;  the  former  nega- 
tively, the  latter  positively. 

Be  a  guest  ["dwell,"  A.  V.].  "MS  is  usually 
connected  with  U]f,  but  also  with  the  accusative, 
and  indeed  of  the  person,  when  the  idea  of  place 
is  applied  to  persons  (Hupf.)  Comp.  Pss.  Iviii. 
4;  lxviiu  18;  cxx.  5;  Gen.  xxx.  20.  It  indi- 
cates not'only  the  right  of  external  entrance  into 


*   ["  Bkditaiim  "    is  tho   bpUPr   translation   adopted   by 
Ewil.l,  Hupfeld,  Perouue,  Delitzsch,  et  al.—C.  A.  B.j 


the  temple,  but  the  enjoyment  of  the  rights  of 
hospitality  which  include  that  of  protection. 
The  same  figure  is  used.  Pss.  xv.  1  ;  xxiii.  6 ; 
xxvii.  4;  xxxi.  20;  xxxvi.  8;  lxi.  4;  lxxxiv.  4. 
[Thus  Ewald,  Hupf.,  Perowne,  et  al.  Perowne: 
"  Evil  (personified)  cannot  be  a  guest  or  friend 
of  Thine ;  cannot  tarry  in  Thy  house,  as  xv.  1  ; 
lxi.  5;  not  merely,  however,  with  a  reference  to 
the  temple,  but  to  that  spiritual  abiding  in  the 
presence  of  God,  and  in  the  light  of  His  counte- 
nance, wdiich  is  the  joy  only  of  them  that  are 
true  of  heart.  To  the  wicked  the  light  of  God's 
countenance  is  a  consuming  fire." — C.  A.  B.l 

Ver.  5.  In  this  connection  it  is  proper  in  the 
following  verse  to  think  of  the  privilege  of  stand- 
ing before  the  eyes  of  God.  It  may  mean  how- 
ever not  to  endure  the  judicial  glance  of  God,  as 
is  usual.  Instead  of  fools  comp.  Pss.  lxxiii. 
3;  lxxv.  4,  others  translate  vain-glorious  and 
haughty,  or  mad,  raging.  For  the  etymology  of 
the  word  and  its  many  meanings,  vid:  Hupfeld  in 
loco.  [Hupfeld  thinks  of  the  privilege  of  the  no- 
bles and  others,  who  stand  in  the  presence  of  the 
King,  Prov.  xxii.  29,  and  the  angels  which  are 
said  to  stand  before  God,  Job  i.  G;  ii.  1.  Pe- 
rowne seems  to  favor  this  view.  It  is  the  pri- 
vilege of  the  pious  to  stand  before  God  as  a  gra- 
cious symbol  of  their  intimate  relations  with 
Him  as  Sovereign  and  Friend.  This  idea  makes 
the  entire  strophe  harmonious  and  beautiful. 
The  three  negative  clauses,  vers.  4  and  ba,  are 
followed  by  three  positive  clauses,  vers.  bb  and 
6,  which  unfold  and  carry  out  the  ideas  advanced 
positively  and  emphatically.  There  is  a  beautiful 
gradation  and  correspondence  in  the  six  clauses. 
Thus  the  statement  that  God  has  no  pleasure  in 
wickedness  is  carried  out  into,  "  Thou  hatest  all 
workers  of  iniquity  ;"  that  evil  cannot  be  a  guest 
with  Thee,  that  is,  have  Thy  care  and  protec- 
tion, and  enjoy  Thy  hospitality  passes  over 
into,  "Thou  destroyest  them  that  speak  lies; 
that  the  foolish  cannot  stand  in  Thy  sight,"  that 
is,  in  Thy  favor,  regard,  and  affection,  as  Thy 
friends  and  favorite  subjects,  becomes,  "the 
bloody  and  deceitful  man  doth  the  Lord  abhor  " 
— C.  A.  B.] 

Ver.  7.  Palace  {"temple,"  A.  V.].  The  pre- 
ceding word  "  house  "  had  already  made  many 
interpreters  doubtful  of  the  Davidic  authorship 
of  this  Psalm ;  the  expression  "palace  "  seems 
to  them  entirely  irreconcilable  with  it.  As  far 
as  the  former  is  concerned  we  know  that  bait 
(beit.)  in  the  Semitic  languages  denoted  origi- 
nally, the  place  where  the  night  was  passed,  and 
that  the  signification  afterwards  became  more 
general ;  but  the  reference  to  night-time,  espe- 
cially, passed  out  of  use  (vid.  Fleischer  in  De- 
litzsch, Comm.  on  the  Psalms).  It  is  in  accord- 
ance with  this  that  the  place  where  God  appeared 
to  Jacob  in  the  open  field  was  named  Beth-El, 
Gen.  xxviii.  17.  Accordingly  every  place  of 
prayer,  as  the  place  of  the  Divine  presence  might 
bear  this  name.  And  is  it  otherwise  with  "pa- 
lace'" ?  As  soon  as  God  is  conceived  as  King 
this  reference  is  natural  and  proper.  That  it 
does  not  at  all  matter  about  the  material,  follows 
from  the  designation  of  heaven  as  the  palace  of 
God,  Pss.  xi.  4;  xviii.  6;  xxix.  9,  and  that,  we 
are  not  compelled  to  think  of  a  large  building, 
but  that  the  reference  is  to  the  place  of  Jehovah's 


76 


THE  FIRST  BOOK  OF  PSALMS. 


throne,  is  proved  from  the  fact  that  it  is  just  the 
most  holy  place  that  is  called  the  palace  of  the 
house,  1  Kings  vi.  3.  Naturally  also  the  entire 
temple  of  Solomon  might  be  called  the  palace,  as 
well  as  the  house  of  God  (2  Kings  xxiii.  4).  But 
the  assertion  that  the  entire  manner  of  the  refe- 
rence presupposes  the  temple,  cannot  be  proved. 
On  the  contrary,  the  heavenly  relations  are 
throughout  the  ideal  and  type  of  that  which  is 
presented  on  earth.  Accordingly,  Moses  even 
beholds  the  pattern  of  the  tabernacle  (Ex.  xxv. 
40 ;  xxvi.  26  sq.;  Heb.  viii.  5),  and  the  legal  places 
of  sacrifice  were  according  to  Ex.  xxiii.  19; 
xxxiv.  26,  to  be  in  the  house  of  the  Lord.  The 
real  sanctuary  bears  the  same  name,  Josh.  vi.  24, 
and  at  the  time  of  David,  2  Sam.  xii.  20.  What 
form  then  had  the  "tabernacle"  which  David 
erected  over  the  ark,  2  Sam.  vi.  17  ?  We  have 
as  little  knowledge  of  this  as  of  the  form  of  the 
house  of  God  at  Shiloh,  which  in  1  Sam.  ii.  22  is 
called  "tabernacle  of  testimony  "  (Luther,  "taber- 
nacle of  the  covenant"),  but  1  Sam.  i.  7,  24, 
"house,"  and  1  Sam.  L  9;  iii.  3,  "palace"  of 
Jehovah  (Luther  always  translates  hekal  by 
temple).  The  same  interchange  of  names  Ps. 
xxvii.  4,  6;  comp.  Ezek.  xli.  1.  In  this  passage 
the  reference  is  not  to  "prayer  in  the  temple," 
but  of  turning  in  prayer  to  the  holy  place  of 
the  throne  of  Jehovah.  In  this  I  agree  with 
Hengst.,  but  not  in  the  statement  that  the  object 
of  the  future  coming  and  worship  was  the 
thanksgiving  here  promised  on  account  of  the 
deliverance  wrought  by  the  divine  grace,  as  Ps. 
lxvi.  13.  The  reference  is  certainly  not  to  the 
greatness  of  love  towards  God,  but  to  the  divine 
grace ;  but  so  that  its  fulness  is  designated  by 
him  as  the  accomplishment  of  the  Psalmist's 
entrance  into  the  sanctuary*  It  is  necessary  to 
regard  the  imperfects  as  future,  on  account  of 
the  character  of  the  Psalm  as  a  morning  prayer, 
but  the  contrast  with  the  preceding  words  limits 
the  potential  coloring=I  may  and  will  (Hupf., 
Delitzsch,  Hitzig).  Oraturi  quasi  caelum  ingressuri 
et  coram  majestate  infinita  loculuri  (Hugo). 

Str.  III.  Ver.  8.  Lead  me  in  Thy  right- 
eousness, according  to  some,  at  least  Heng- 
stenberg,  refers  to  the  attribute  of  God  as  the 
righteous  helper  and  avenger,  Ps.  xxxi.  1,  3. 
But  the  opponents,  although  not  exactly  called 
"capricious"  (Aquil.,  Jerome,  and  most  others), 
are  yet  described,  not  as  oppressors  threatening 
with  external  danger,  but  as  those  who  prepared 
danger  with  their  mouths,  and  this  character  of 
these  persons  is  expressed  ver.  9  as  the  reason 
of  the  petition,  that  God  would  lead  the  pious 
Psalmist  in  righteousness,  which  discloses  itself 
in  an  inoffensive  walk  (Ps.  xxvii.  11).  This 
righteousness,  however,  is  not  merely  the  virtue 
which  God  demands  and  is  well  pleasing  to  Him 
(De  Wette),  but  a  characteristic  of  the  pious, 
which  is  indeed  well  pleasing  to  God,  but  yet  at 
the  same  time  has  its  source  and  its  standard  in 
God  Himself  (Hupf.),  whose  action  is  in  all 
respects  righteous. 

Make  thy  •way  level  before  me  [straight 
before  my  face,  A..  V.]. — Either  make  it  straight 
before  me  that  I  may  see  it  and  find  it  (Hitzig), 
or  better,  make  it  level  for  me  to  walk.  Yet 
this  does  not  suppose  an  easy  exercise  of  motion, 
without  trouble,  but  a  removal  of  hindrances, 


which  are  not  in  the  person  who  walks,  but 
which  lie  in  the  Divine  way  of  righteousness,  in 
which  the  Psalmist  would  have  God  lead  him. 
In  order  that  he  may  walk  in  safety,  he  requests 
Divine  help,  and  indeed  either  by  removal  of  the 
mountains  of  trouble,  the  ambushes  of  enemies, 
or  the  setting  aside  of  stones  of  stumbling,  and 
occasions  of  temptation.  The  decision  on  this 
point  must  be  in  accordance  with  the  explana- 
tion of  the  preceding  member  of  the  verse,  since 
this  second  member  is  added  without  any  con- 
necting word.  Even  with  the  latter  interpreta- 
tion, which  we  prefer,  the  connection  with  the 
following  clause  which  gives  the  reason  of  the 
petition,  although  overlooked  by  Hupf  eld,  is 
very  evident.  According  to  another  reading, 
approved  by  Grotius,  the  Sept.,  Vulg.,  Arab., 
translate:  "level  my  path  before  Thee."  But 
Syr.,  Chald.,  Aquil.,  Symm.,  Theod.,  follow 
already  the  present  text,  and  it  is  confirmed  by 
the  investigation  of  Jerome. 

Ver.  9.  In  their  mouth. — The  singular  suf- 
fix among  nothing  but  plurals,  and  referred  to  a 
plural,  is  not  so  much  a  collective  as  a  distribu- 
tive (Delitzsch)  "  in  ore  uniuscujusque  eorum." 
fX  is  separated  from  its  genitive  by  a  word 
which  is  shoved  in  between,  as  Pss.  vi.  5:  xxxii. 
2. — Abyss  ["very  wickedness,"  A.  V.]  either 
of  destruction  (Pss.  xxxviii.  12;  lii.  4;  lv.  11; 
Prov.  xvii.  4),  or  the  wicked  lust  (Prov.  x.  13 ; 
xi.  6  ;  Micah  vii.  3 ;  perhaps  Ps.  lii.  7 ;  comp. 
Hupf.). 

Ver.  10.  By  their  own  counsels,  so  that 
these  are  the  cause  of  their  fall=overthrow,  as 
Hos.  xi.  6,  etc.  (Hengst.,  Hupf.,  Camph.).  Others 
(Olsh.,  De  Wette,  Ewalcl,  Delitzsch),  comparing 
Sir.  xiv.  2,  refer  these  words  to  the  frustration 
of  their  counsels  and  translate  "  from,"  or  add 
to  it  "away"  [Ewald,  "let  them  fall  from 
their  plans." — C.  A.  B.],  Luther  even  in  the 
sense  that  the  enemies  should  fall,  be  ruined, 
without  being  able  to  carry  out  their  counsels. 
Hitzig  maintains  his  explanation  in  accordance 
with  the  Arabic  figure  of  "down  from  the 
counsel  which  they  ride."  So  also  in  the  fol- 
lowing member  many  translate :  "owing  to," 
"on  account  of,"  and  understand  the  thrusting 
out  ["  cast  out,"  A.  V.]  as  their  overthrow. 
But  since  the  verb  in  question  is  very  frequently 
used  for  the  rejection  of  the  Israelites,  and  their 
dispersion  among  foreign  nations,  it  probably 
means  here  "their  thrusting  away"  (Sept.,  Vulg., 
Mich.,  Rosenm.,  Delitzsch),  and,  indeed,  whilst 
they  thought  to  live  in  their  sins,  John  viii. 
21,  24 — [For  they  have  rebelled  against 
Thee. — Perowne.  "  The  enemies  of  David  are 
the  enemies  of  David's  God.  'Whoso  touch- 
eth  you,  toucheth  the  apple  of  Mine  eye,' 
'  Saul,  Saul,  why  persecutest  thou  Me  ? '  " — 
C.  A.  B.] 

Ver.  11.  And  they  -will  rejoice  ["Let — 
rejoice,"  A.  V.]. — Luther  continues  the  impera- 
tive of  petition.  The  imperfects  may  indeed  be 
taken  as  optative,  but  it.  is  better  to  regard  them 
as  future,  since  these  clauses  state  the  lot  of  the 
pious  and  their  behaviour  subsequent  to  the 
hearing  of  their  prayer  and  the  judicial  act  of 
God.  "llle  placet  Deo,  cui  placet  Deus"  (Augus- 
tine). 

[Ver.   12.    Shield.— The  TO3C,   Tsinnah,  is  a 


PSALM  V. 


large  shield,  larger  than  |JD,  magen,  covering 
the  whole  body,  used  of  the  shield  of  Goliath, 
1  Sam.  xvii.  7,  vid.  Smith's  Bib.  Diet.,  Art. 
Arms.—  C.  A.  B.] 

DOCTRINAL    AND    ETHICAL. 

1.  He  who  sides  with  God,  must  be  prepared 
as  well  for  hostility  aud  persecution  ou  the  part 
of  the  ungodly,  as  he  is  assured  of  protection 
on  the  part  of  the  Almighty ;  but  he  must  also 
hold  fast  to  his  communion  with  God,  and  culti- 
vate it  by  prayer  and  Divine  service,  and  show 
its  power  by  walking  in  the  ways  of  righteous- 
ness. 

'2.  Walking  in  the  way  of  righteousness  has 
its  difficulties,  restraints  and  dangers  ;  but  God 
makes  the  way  level  for  those  who  fear  Him ; 
God  leads  those  who  are  devoted  to  Him  upon 
it;  God  protects  in  it  those  who  trust  in  Him. 

3.  To  be  reminded  of  the  nature  and  Provi- 
dence of  God  is  a  terror  to  the  wicked,  but  a 
consolation  to  the  pious ;  for  the  former  are 
condemned,  the  latter  saved  thereby:  therefore, 
also,  the  former  feel  that  they  are  frightened 
away  from  the  place  where  God  reveals  Himself 
and  is  worshipped;  the  latter,  on  the  other 
hand,  are  drawn  to  this  place  ;  and  whilst  the 
latter  render  prayer,  praise  and  thanksgiving ; 
the  former  commit  grievous  sins  with  their 
tongue  without  shame  or  repentance.  The 
frightful  extent  of  natural  corruption,  since  the 
fall  of  Adam,  appears  everywhere  in  essentially 
the  same  characteristics,  hence  the  use  made  of 
this  Psalm,  in  Horn.  iii.  11  sq. 

4.  If  those  who  blame  us  are  to  be  declared 
liars,  those  who  complain  of  us,  slanderers, 
those  who  persecute  us  at  the  same  time  fools 
aud  evil-doers,  and  if  our  adversaries  in  general 
are  the  enemies  of  God,  then  we  ourselves  must 
be  found  in  the  closest  communion  with  God 
and  therefore  we  must  diligently  and  faithfully 
make  use  of  all  the  means  of  His  grace. 

IIOMILETICAL    AND    PRACTICAL. 

We  cannot  solemnize  the  morning  more  pro- 
perly than  by  prayer  and  worship ;  we  cannot 
consecrate  the  dag  better  than  by  walking  in  the 
way  of  righteousness:  we  cannot  make  the 
evening  more  delightfully  blessed  than  by  prais- 
ing the  name  of  God,  and  by  again  committing 
ourselves  with  thankfulness  to  His  protection. — 
The  righteous  government  of  God  shows  itself: 
1)  in  the  judgment  with  which  He  punishes  the 
wicked  ;  2)  in  the  grace  with  which  He  blesses 
the  pious. — God  has  revealed  His  name  not  only 
that  we  may  know  Him  ;  we  ought  likewise  to 
call  upon  Him,  and  praise  Him,  that  we  have 
not  received  the  grace  of  God  in  vain.  He  who 
would  receive  grace  must  likewise  use  the 
means  of  grace.  The  ungodly  <!>rices  of  the 
wicked  are  the  reason  of  their  fall,  the  cause  of 
their  destruction;  on  the  other  hand,  the  pious 
are  saved,  not  by  their  righteousness,  but  by  the 
grace  of  God  in  which  they  have  taken  refuge 
by  faith. — Blessed  is  the  man,  whose  mind  is 
fixed  in  righteousness,  whose  life  is  supported 
by  the  Divine  grace,  whose  daily  work  is  sur- 
rounded and  penetrated  with  grayer. — God  hears 


not  only  the  cry,  but  also  the  sigh  of  prayer. — 
Pious  kings  regard  themselves  as  the  subjects  of 
God. 

Starke:  God  is  righteousness  and  piety  it- 
self; therefore  it  is  impossible  that  the  un- 
godly should  stand  before  Him. — It  is  true,  that 
believers  have  sins  in  themselves,  but  they  are  not 
evil-doers,  who  wantonly  sin  and  make  a  business 
of  sinning. — Although  the  vices  of  lying,  blood- 
thirstiness  and  deceitfulness  are  in  the  highest 
degree  accursed  and  injurious,  yet  they  are  usu- 
ally found  together. — 0  man,  learn  to  tame  thy 
mouth  and  bridle  thy  tongue,  else  thou  art  like 
a  wild  beast  in  human  form. — The  man  who  is 
guided  by  God  is  not  led  astray ;  he  who  is  led  by 
God  does  not  err  or  stumble,  neither  in  faith, nor 
in  life;  and  this  grieves  his  enemies. — What  an 
abomination  is  an  unconverted  man!  What  a 
poisonous,  wicked  heart  man  has  by  nature  I 
No  sin  is  too  great  for  him  to  commit,  if  not  re- 
strained by  the  grace  of  God. — The  reason  of 
condemnation  is  not  the  lack  of  grace,  the  love 
of  God,  and  the  redemption  of  Christ,  but  the 
guilt  of  wanton  obstinacy.  The  joy  of  believers 
in  the  righteous  judgment  of  God  upon  the  un- 
godly, is  no  revengeful  satisfaction  in  the  mis- 
fortunes of  their  enemies,  but  a  sacred  satisfac- 
tion in  the  preservation  of  the  Divine  truth,  ho- 
liness, righteousness,  and  the  honor  of  His  name. 
— The  grace  of  God  is  the  believer's  ornament 
and  crown,  but  likewise  his  shelter,  protection, 
and  shield.  Grace  adorns  him  with  righteous- 
ness, and  protects  him  from  condemnation. — 
Here  is  the  labor,  there  is  the  reward  ;  here  is 
the  conflict,  there  the  crown  ;  a  crown  of  grace 
instead  of  the  crown  of  thorns  borne  in  this 
world.  Although  we  should  pray  for  our  ene- 
mies, who  either  have  slandered  our  persons,  or 
persecuted  us  from  ignorance  of  the  truth,  Matt. 
v.  44;  yet  we  ought  not  to  pray  for  those  who 
blaspheme  against  known  truth,  or  persecute 
those  who  confess  it;  for  they  sin  against  the 
Holy  Ghost  and  unto  death,  Matth.  xii.  32 ;  1 
John  v.  10 ;  yet  we  may  likewise  pray  against 
them  not  from  revengeful  feelings,  but  from  a 
zeal  for  God,  Ps.  lix.  5. 

Luther:  We  should  be  pious  before  man,  and 
stand  in  fear  before  God. — Calvin  :  God  Him- 
self will  be  to  us  such  a  God  as  we  need  ;  ami  we 
can  and  should  make  such  a  God  of  our  God. 
— OsiANHKR  :  Althongh  God  has  no  bodily  ears,  for 
He  is  a  Spirit  (John  iv.  24) ;  yet  He  hears  very 
sharply  (Ps.  xciv  9). — We  should  avoid  giving 
our  enemies  occasion  to  blaspheme  the  name  of 
God  and  His  holy  Gospel,  on  account  of  our  ill 
treatment  of  them. — Arnht  :  The  righteousness 
of  faith  and  Christian  life  are  a  mighty  protec- 
tion and  victory  over  bodily  and  spiritual  ene- 
mies.— Trust  in  God  brings  blessing  and  grace. 
— Menzel:  Weshould  hold  fast  to  the  righteous 
God  and  His  sure  Word;  come  what  will,  it  will 
have  a  good  issue,  as  the  contrary  does  not  fail 
that  crowd  which  forsakes  Him.— Franks  :  When 
the  children  of  the  world  are  in  need  and 
misery,  they  run  about  and  seek  here  and 
there  for  help,  and  leave  God  in  the  heavens. 
On  the  other  hand,  a  true  child  of  God  lets  all 
others  go,  and  goes  to  his  Father  in  his  need. 
— Rensciiel  :  Sin  without  fear,  and  hypocrisy, 
have   as   their   reward   punishment   and    hate; 


78 


THE  FIRST  BOOK  OF  PSALMS. 


piety  has  the  crown  of  grace. —  Frisch:  In  or- 
der to  overcome  the  enmity  of  the  world,  David 
goes  first  to  the  sanctuary,  then  he  gives  himself 
to  prayer,  humiliates  himself  before  God,  and 
calls  upon  Him  for  help  anil  assistance  for  the 
sake  of  the  Messiah;  finally  he  uudertakes  to 
walk  in  God's  ways,  and  resigns  himself  to  the 
holy  government  of  God. — Even  tee  righteous 
and  pious  have  still  so  many  weaknesses  that 
they    cannoi  do   without  the    Divine    guidance. 

Herberger:  The  more  wickedly  our  enemies 

rage,  the  riper  are  they  for  punishment,  the 
nearer  their  ruin. — What  God  roots  out  and  casts 
away  you  should  not  plant,  cherish,  and  praise. 
— What  we  lack  in  our  houses,  we  may  seek  in 
the  house  of  God. — As  the  wagon  goes  on  two 
tracks  so  Christianity  runs  on  in  two  parts,  in 
pure  faith  and  irreproachable  life. — It  is  better 
that  God  should  precede  us  with  his  favor,  than 
follow  us  with  the  sharp  rod. — He  who  is  to  dwell 
in  the  heavens,  God  crowns  with  four  crowns : 

(1)  With  the  crown  of  grace  and  mercy,  Ps.  v.  ; 

(2)  with  the  crown  of  virtue  and  piety  (Sir.  i.) ; 

(3)  with  the  crown  of  the  cross  and  adversity, 
Is.  xxii.  17  ;  (4)  with  the  crown  of  life,  of  honor, 
and  of  everlasting  bliss  (James  i.  12). — Rieger  : 
To  walk  before  the  eyes  of  our  heavenly  Father 
is  very  desirable. — The  more  we  know  and  ex- 
perience of  the  world  and  human  wickedness  the 
more  we  desire  the  gracious  government  of  God. 
— Tattbe:  A  model  of  a  prayerful  life  for  the  chil- 
dren of  God.  Notice  (1)  how  devout  David's 
soul  is  towards  God :  (2)  how  well  acquainted 
he  is  with  God;   (3)  how   humble  before  God; 

(4)  how  bold  towards  his  God;  (5)  how  happy 
in  his  God. 

[Matt.  Henry:  Four  things  David  here  pro- 
miseth,  and  so  must  we.  (1)  That  he  will  pray  ; 
that  he  will  make  a  conscience  of  it,  and  make  a 
business  of  it;  "unto  Thee  will  I  pray."  Others 
live  without  prayer,  but  I  will  pray.  Kings  on 
their  thrones  must  be  beggars  at  God's  throne. 
(2)  That  he  will  pray  in  the  morning.  Morn- 
ing prayer  is  our  duty;  we  are  the  fittest  for 
prayer  when  we  are  in  the  most  fresh,  lively, 
and  composed  frame,  got  clear  of  the  slumbers 
of  the  night,  revived  by  them,  and  not  yet  filled 
with  the  business  of  the  day.  (3)  That  he  will 
have  his  eye  single,  and  his  heart  intent  on  the 


duty.  As  a  marksman  directs  his  arrow  to  the 
white;  or  as  we  direct  a  letter  to  a  friend  at 
such  a  place.  (4)  That  he  will  patiently  wait 
for  an  answer  of  peace.  We  must  look  up 
or  look  out,  as  he  that  has  shot  an  arrow  looks 
to  see  how  near  it  has  come  to  the  mark. — 
— Spurgeon  :  There  are  two  sorts  of"  prayers — 
those  expressed  in  words,  and  the  unuttered 
longings  which  abide  as  silent,  meditations. 
Words  are  not  the  essence,  but  the  garments  of 
prayer. — Here  is  a  grand  argument  why  God 
should  answer  prayer — because  He  is  our  King 
and  our  God.  We  are  not  aliens  to  Him:  He  is 
the  King  of  our  country.  Kings  are  expected  to 
hear  the  appeals  of  their  own  people.  We  are 
not  strangers  to  Him;  we  are  His  worshippers, 
and  He  is  our  God  ;  ours  by  covenant,  by  pro- 
mise, by  oath,  by  blood. — While  the  dew  is  on 
the  grass,  let  grace  drop  upon  the  soul.  Let  us 
give  to  God  the  morning  of  our  days,  and  the 
morning  of  our  lives.  Prayer  should  be  the  key 
of  the  day  and  the  lock  of  the  night.  Devotion 
should  be  both  the  morning  star  and  the  evening 
star. — We  should  be  careful  to  keep  the  stream 
of  meditation  always  running;  for  this  is  the 
water  to  drive  the  mill  of  prayer.  It  is  idle  to 
pull  up  the  flood-gates  of  a  dry  brook,  and  then 
hope  to  see  the  wheel  revolve. — Neither  on  earth 
nor  in  heaven  shall  evil  share  the  mansion  of 
God.  Oh,  how  foolish  are  we  if  we  attempt  to 
entertain  two  guests  so  hostile  to  one  another  as 
Christ  Jesus  and  the  Devil!  Rest  assured  Christ 
will  not  live  in  the  parlor  of  our  hearts  if  we  en- 
tertain the  Devil  in  the  cellar  of  our  thoughts. 
— Spurgeon's  Treasury  of  David. — Gurnall: 
For  want  of  looking  up,  many  a  prayer  is 
lost.  If  you  do  not  believe,  why  do  you 
pray  ?  And  if  you  believe,  why  do  you  not 
expect?  By  praying  you  seem  to  depend  on 
God  ;  by  not  expecting,  you  again  renounce  your 
confidence.  What  is  this,  but  to  take  His  name 
in  vain?  0,  Christian,  stand  to  your  prayer  in 
a  holy  expectation  of  what,  you  have  begged  upon 
the  credit  of  the  promise. — Haldane  :  What 
proceeds  out  of  their  mouth  is  infected  and 
putrid;  and  as  the  exhalation  from  a  sepulchre 
proves  the  corruption  within,  bo  it  is  with  the 
corrupt  conversation  of  sinners. — C.  A.  B.J 


PSALM  VI. 

To  the  chief  Musician  on  Neginoih  upon  Sheminith.     A  Psalm  of  David. 

1  O  Lord,  rebuke  me  not  in  thine  anger, 
Neither  chasten  me  in  thy  hot  displeasure. 

2  Have  mercy  upon  me,  O  Lord  ;  for  I  am  weak : 
O  Lord,  heal  me  ;  for  my  bones  are  vexed. 

3  My  soul  is  also  sore  vexed : 
But  thou,  O  Lord,  hew  long? 


PSALM  VI. 

4  Return,  O  Lord,  deliver  my  soul : 
Oh  save  me  for  thy  mercies'  sake. 

5  For  in  death  there  is  no  remembrance  of  thee : 
In  the  grave  who  shall  give  thee  thanks  ? 

6  I  am  weary  with  my  groaning ; 

All  the  night  make  I  my  bed  to  swim  ; 
I  water  my  couch  with  my  tears. 

7  Mine  eye  is  consumed  because  of  grief; 

It  waxeth  old  because  of  all  mine  enemies. 

8  Depart  from  me,  all  ye  workers  of  iniquity ; 
For  the  Lord  hath  heard  the  voice  of  my  weeping. 

9  The  Lord  hath  heard  my  supplication  ; 
The  Lord  will  receive  my  prayer. 

10  Let  all  mine  enemies  be  ashamed  and  sore  vexed : 
Let  them  return  and  be  ashamed  suddenly. 


EXECIETICAL  AND  CRITICAL. 

Respecting  the  title,  compare  the  Introduc- 
tion. The  Church  has  with  propriety  made  this 
Psalm  the  first  of  the  seven  penitential  Psalms 
(vi.,  xxxii.,  xxxviii.,  li.,  cii.,  cxxx.,  cxliii.). 
For  we  recognize  here,  not  the  prayer  of  one 
who  was  greatly  troubled  (Francke  Introduclio 
p.  G4),  but  the  supplication  of  a  man  who  has 
been  brought  by  Divine  chastisements  (ver  1) 
to  the  border  of  the  grave  (vers.  5-7),  who  yet 
is  assured  of  being  heard  (vers.  8,  9),  directed 
(ver.  2),  and  sustained  (ver.  4)  by  grace.  And 
yet  he  feels  the  wrath  of  God  not  in  sickness 
(Aben  Ezra,  Ewald),  but  in  distress  through 
ungodly  enemies  (vers.  7,  8,  10),  and  he  grieves 
so  much,  that  bodily  weakness  is  the  consequence 
of  iiis  anguish  of  soul  (vers.  2,  3,  6,  7).  The 
opinion,  that  the  description  of  sickness  is  only 
a  highly  colored  illustration  of  trouble  (to  which 
Hupfeld  inclines),  is  not  supported  by  the  text, 
still  less  the  conjecture  that  the  sufferer  is  the 
Jewish  nation,  or  the  better  part  of  it  which 
wa9  in  exile  (Aben  Ezra  prophetically,  De  Wette 
historically).  The  points  of  contact,  with  Jere- 
miah (Hitzig,  Maurer,  Olsh.)  are  of  the  kind  that 
they  presuppose  rather  the  greater  antiquity  of 
the  Psalm;  for  Jer.  x.  24,  corresponding  with 
this  Psalm,  is  directly  followed,  ver.  li-j,  with 
words  from  Ps.  xxxix.  6  sq.  (Delitzscli).  Heng- 
Stenberg,  very  properly  against  Hitzig,  refers  to 
1  Sam  xxx.  tj  ;  2  Sam.  xii.  16  sq. ;  xv.  30,  as 
historical  proofs  of  a  similar  disposition  in 
David,  and  Delitzsch  reminds  us  of  the  conse- 
quences of  his  intercourse  with  P.athsheba,  whilst 
Ruding  refers  to  the  rebellion  of  Absalom.  Not 
a  few  of  the  penitential  hymns  of  the  Church 
have  grown  out  of  this  Psalm. 

Sir.  I.  Ver.  1.  Rebuke  me  not  in  Thine 
anger. — The  position  of  the  words  shows  that 
an  emphasis  is  to  be  put  upon  "anger."  But  in 
the  course  of  the  Psalm  the  Psalmist  supplicates 
for  the  deliverance  of  his  soul  and  body,  and  is 
finally  convinced  of  his  complete  deliverance 
from  the  power  of  those  who  afflict  him.  He 
prays  moreover  not  tor  a  loving  chastisement  (Pss. 
xciv.  12;  cxviii.  18;  Prow  iii.  11  sq.),  for  the 
sake  of  training  the  favored  one,  in  contrast  to 


a  chastisement  in  anger  as  it  comes  upon  the 
unconverted  ungodly  ;  so  also  not  for  a  moderate 
punishment  in  contrast  to  a  severe  passionate 
treatment;  but  simply  for  a  prevention  of  the 
chastisement,  which  because  it  is  received  as 
the  punishment  of  sin,  has  an  essential  connec- 
tion with  the  wrath  of  God,  and  would  bring 
about  the  ruin  of  the  one  thus  punished,  unless 
it,  should  be  prevented  by  grace,  Jer.  x.  '24  sq. 
(Calv.,  Hengstenberg,  Hupf. ).  Domine  quousque? 
was  Calvin's  motto.*  [Riehm:  "In  his  pre- 
sent condition  it  is  as  if  he  prayed,  '  punish 
me  no  longer.'"  Perowne :  "The  Psalmist 
prays  that  the  rod  may  altogether  be  removed, 
and  that  because  body  and  mind  are  alike  grow- 
ing weary.  The  chastisement  has  been  so  heavy 
and  has  endured  so  long,  and  his  sense  of  sin 
is  so  grievous,  that  he  begins  to  fear  lest  God 
should  shut  up  His  tender  mercies  in  displeasure 
and  should  consume  him  in  His  wrath." — C. 
A.  B.] 

Ver.  2.  [I  am  -weak  — "OX  /^OX,  umlal  ani 
The  pronoun  ani  was  supposed  by  Gesenius  to 
be  for  the  affirmative^!7!??"?^  first  pers.  perf. 
of  the  pulal  of  7pX=to  languish,  to  droop  as 
plants  and  flowers,  and  thus  by  transfer,  of  trou- 
ble and  care.     Others  (Hupfeld,  Hitzig)  regard 

it  as  part.  pulal=717*DXO.  the  O  being  omitted, 
as  not  unfrequently  in'  this  participle,  and  the 
kametz  shortened  into  pathach  on  account  of  the 
accentuation,  the  two  words  having  in  fact  but 
one  accent.  It  is  better,  however,  with  Ewald 
(Lehrbuch,  §  157  b)  and  Delitzscli  to  regard  it  as 
an  adjective,  like  the  form  UJH,   with  the  same 

change   in   the   kametz,  kindred   to    770X.  Neh. 

t  ■•  -: 

iii.  84.  Barnes:  «' Here  applied  to  a  sick  per- 
son whose  strength  is  withered  and  gone.  The 
condition  of  such  an  one  is  beautifully  compared 
with  a  plant  that  withers  tor  lack  of  moisture; 
ami  the  word  is  here  used  in  this  sense  as  re- 
ferring to  the  Psalmist  himself  when  sick,  as 
the  result  of  his  outward  and  mental  sorrows.  ' 
— C.  A.  B.] 


*  [It  is  Btttd  the  most  intense  prief  ami  trouble  could  not 
extract  from  him.  Knottier  word. — (J.  A.  ii.J 


80 


THE  FIRST  BOOK  OF  PSALMS. 


Bones. — Hupfeld  shows  that  this  in  poetical 
usage  denotes,  not  only  the  frame  of  the  body 
or  the  entire  body,  in  all  that  concerns  the  feel- 
ings of  life,  but  also  the  entire  man  as  a  sensi- 
tive being,  and  indeed  also  in  spiritual  or  ethical 
and  religious  relations  and  expressions  of  life, 
coinp.  Pss.  xxxv.  10;  li.  8.  Yet  there  is  here  a 
reference  to  a  shaking  of  the  body,  because  the 
still  more  violent  commotion  of  the  soul  is  directly 
mentioned  (ver.  3).  Therefore  also  the  soul 
(ver.  3)  is  not  a  circumlocution  for  the  person, 
or  substratum  of  the  suffering  subject  (Hupf.)  ; 
so  also  not  a  designation  of  the  life  which  is 
endangered  (J.  H.  Michael.,  Hengst.);  but  that 
real  soul,  which  after  death  continues  its  exist- 
ence with  departed  spirits  in  Hades,  but  yet  has 
no  complete  life  in  itself.  [Wordsworth:  "  The 
Septuagint  has  here  rj  ipvXV  f10^  erapaxtin,  words 
adopted  by  our  Lord  Himself  in  His  sufferings 
(John  xii.  27;  Ps.  xlii.  3-7)."— C.  A.  B.] 

Str.  II.  [Ver.  4.  Return. — Perowne:  "For 
it  seems  to  the  sufferer  as  if  God  had  been  absent 
during  his  affliction  ;  and  there  is  no  hope  for 
him  but  in  God.  Therefore  the  repeated  prayer, 
'  Do  Thou  be  gracious  unto  me :  how  long  wilt 
Thou  be  absent?  Return  Thou,'  etc.  And  ob- 
serve not  only  'be  gracious  for  I  languish,'  but 
'  deliver  me  for  Thy  loving-kindness'  sake.'  Any 
man  may' use  the  first;  only  one  who  has  tasted 
that  the  Lord  is  gracious  can  use  the  last." — 
C.  A.  B.] 

Ver.  5.  For  in  death  there  is  no  remem- 
brance of  Thee. — The  petition  has  as  its  mo- 
tive the  fact  that  the  Divine  interest  itself  is 
concerned  in  the  deliverance  of  the  man  who  can 
render  thanks  well-pleasing  to  God,  only  as 
living  and  not  as  one  lost  in  death  and  swal- 
lowed up  in  Hades.  Yet  this  is  only  one  side  of 
the  thought.  The  other  side  (which  is  fre- 
quently overlooked)  is  likewise  brought  into 
view,  namely,  that  the  petitioner  has  at  heart,  to 
render  thanks  and  praise  to  the  glory  of  God. 
The  relation  is  therefore  in  no  respect  a  selfish 
one,  in  which  the  interests  of  selfishness  prevail, 
but  a  moral  and  religious  one.  The  etymology 
of  Shcol  [incorrectly  rendered  in  A.  V.  "grave." 
— C.  A.  B.]  is  doubtful,  but  not  the  idea  which 
the  Old  Testament  has  of  it  as  the  gathering- 
place  of  departed  spirits  in  a  gloomy  and  sor- 
rowful place  under  the  earth,  from  which  there 
is  no  possible  escape  by  human  help,  and  in 
which  the  departed  lead  a  shadowy  existence 
rather  than  a  real  and  complete  life.  Christ  has 
not  only  made  a  change  in  the  ideas  concerning 
the  condition  of  the  dead,  but  has  also  partly 
brought  about  and  partly  made  possible  a  change 
in  the  condition  itself.* 


*  [VlXi^.  Gesenius,  Ewald,  BiJttch.,  Maurer,  el  al.,  regard  it 
as  from  the  not  jyiy='~)iiW=tQ  dig,  hollow  out,  like  7^^= 
hollow  of  the  hand.  7l_r*tyrj=hollow  way,  thus  meaning  a 
hollow,  subterranean  place.  Germ.,  Holle=Hohle=hollow, 
cavern;  Eug.,  hell.  Hupfeld  derives  it  from  /Xty,  an  old 
root  similar  to  7'ljtf,  h'lU,  TflVfi  bv?},  the  radical  letter 

Deing  7,  with  the  idea  of  loose,  lax,  hanging  down,  in  a 
double  direction,  expressing  the  idea  of  sinking  down  and 
separation  (as  x<iu>.  hio  xa^''LM-  etc.),  hence  the  derivative 
idea  of  being  swallowed  up,  abyss,  depth  (as  in  the  poetical 
V"lXn  jVvhnn).  a'1'1  n1sn  tbat  of  chasm,  hollow,  empty 
space,  as  in  Uerm.  Hollc  aud  in  \aapo.,  xa<>s  (also  used  tor 


Ver.  6.  I  make  of  my  bed  a  flood  of 
tears  ["  I ivater  my  couch  with  my  tears"  A.  V.]. 
— Camphausen  literally:  "I  make  my  bed  to 
flow  away."  We  are  not  to  substitute  counte- 
nance for  eye  (most  interpreters  since  Vatabl ). 
The  life  of  the  soul  as  well  as  the  body  is  mir- 
rored in  the  eye;  therefore  in  descriptions  of 
bodily  and  spiritual  condition  and  qualities  it  is 
•often  mentioned  as  the  representative  of  the 
countenance  and  the  entire  man  (Hupf.). 

Ver.  7.  Hupfeld  justifies  the  signification  grief 
against  Hengstenberg  as  a  poetical  generaliza- 
tion of  the  word  which  certainly  in  Hebrew 
means  primarily  indignation  and  ill-will,  particu- 
larly with  respect  to  another's  folly  and  unfaith- 
fulness. [Alexander:  "Mine  eye  has  failed, 
grown  dim,  a  common  symptom  both  of  mental 
and  bodily  distress  ;  from  vexation,  not  mere 
grief,  but  grief  mixed  with  indignation  at  my  ene- 
mies." Barnes:  "It  waxeth  old,  experiences 
the  effects  commonly  produced  by  age  in  blunt- 
ing the  power  of  vision.  This  is  not  an  uncom- 
mon effect  of  grief  and  sadness." — 0.  A.  B.] 

Str  III.  [Ver.  8.  Alexander:  "  Here  the  key 
abruptly  changes  from  the  tone  of  sorrowful 
complaint  to  that  of  joyful  confidence.  No 
gradual  transition  could  have  so  successfully 
conveyed  the  idea,  that  the  prayer  of  the  Psalm- 
ist has  been  heard  and  will  be  answered.  The 
effect  is  like  that  of  a  whisper  in  the  sufferer's 
ear,  while  still  engrossed  with  his  distresses,  to 
assure  him  that  they  are  about  to  terminate. 
This  he  announces  by  a  direct  and  bold  address 
to  his  persecuting  enemies."  Perowne:  "Mark 
the  sudden  change  as  of  sunrise  upon  night. 
Already  the  prayer  and  the  weeping  have  been 
heard.    Already  faith  has  triumphed." — C.  A.  B.] 

Ver.  10.  They  -will  be  ashamed. — The  im- 
perfects are  not  to  be  taken  as  optatives  ["  Let 
all  mine  enemies  be  ashamed"  etc.,  A.  V.],  but  as 
futures, for  the  hearing  of  his  prayer  is  so  cer- 
tain to  the  Psalmist  that  he  has  already,  on  this 
account,  called  out  to  those  who  afflict  him  in  a 
tone  of  triumph:  depart  from  me  (ver.  8). 

hell).  So  also  Delitzsch.  The  former  derivation  is  preferable. 
Delitzsch:  "The  Psalmist  knows  only  one  gathering-place 
for  the  dead  in  the  depths  of  the  earth,  where  they  indeed 
live,  but  only  a  quasi  life,  because  they  have  departed  from 
the  light  of  this  world,  and  what  is  more  lamentable,  from 
the  light  of  the  Divine  presence."  The  Hebrew  Sheol  and 
the  Greek  Hades  were  alike.  As  the  grave  was  the  place  of 
the  dead  body,  Sheol  or  Hades  was  the  place  of  departed 
spirits.  This  was  taken  for  granted  in  the  Old  Testament, 
together  with  the  doctrine  of  immortality,  and  there  is  a 
remarkable  absence  of  revelation  concerning  it.  The  joy 
of  God's  people  was  in  the  theocracy  as  existing  in  this 
world,  and  in  the  Messianic  future,  and  it  was  not  until  the 
Messiah  came,  and  died,  aud  passed  through  the  grave  to  a 
resurrection,  that  light  shone  upon  the  abode  of  the  departed 
spirits,  and  even  here  a  light  only  so  far  as  that  the  light  of 
a  glorious  resurrection  shines  through  the  riven  grave  and 
Hades  (2  Tim.  i.  10).  Perowne:  "The  argument  here  em- 
ployed is  no  doubt  characteristic  of  the  old  dispensation. 
They  who  then  feared  and  loved  God,  nevertheless  walked  in 
shallows,  and  their  hope  was  not  yet  full  of  immortality. 
Hence  their  earnest  clinging  to  life,  so  different  from  St. 
Paul's  'desire  to  depart,'  to  which  there  is  nothing  parallel 
in  the  Old  Testament.  It  was  not  that  they  dreaded  annihi- 
lation, but  rather  a  kind  of  disembodied  existence  apart 
from  the  light  of  God's  presence.— The  Old  Testament  saints 
pleaded  with  God  for  life,  in  order  that  life  might  be  conse- 
crated to  His  service.  And  it  is  very  touching  to  see  how, 
with  the  weakness  of  man's  heart,  trembling  at  dissolution, 
there  mingles  the  child-like  confidence  which  fears  not  to 
advance  the  plea  that  God's  glory  is  concerned  in  granting 
its  request."  Compare  Ilezekiah's  sickness.  Is.  xxxviii.  18, 
19,  also  Moses'  prayer  for  the  life  of  the  people,  Num.  xiv 
13-21.— C.  A.  B.J 


PSALM  VI. 


81 


2W  [A.  V.,  return']  means  not  penitential  turn- 
ing back  of  his  enemies  to  the  Psalmist  (Aben 
Ezra,  Kimchi),  is  moreover  not  an  auxiliary  to 
express  the  adverb,  again,  anew  ( Venema,  Paul), 
but  it  means  the  external  side  of  the  failure  of 
their  attack,  as  Bfa  [A.  V.,  be  ashamed],  the 
internal.  Delitzsch  calls  our  attention  to  the 
musical  cadence. 

DOCTRINAL   AND    ETHICAL. 

1  Sin  draws  after  it  punishment,  and  the  judg- 
ment of  an  angry  God  is  terrible  ;  but  only  the 
impenitent  sinner  is  lost,  not  the  penitent.  It 
is  true,  in  bitter,  heartfelt  grief  over  his  sins,  he  ex- 
periences a  sorrow,  which  not  only  grieves  the 
60ul,  but  also  withers  the  body;  but  he  feels  at 
the  same  time  that  he  is  mightily  drawn  towards 
God  by  this  godly  sorrow.  He  confesses  his 
guilt  and  the  justice  of  the  punishment  with 
which  the  holy  God  visits  him,  and  makes  known 
that  he  is  well  aware  how  richly  he  deserves  the 
disfavor  and  wrath  of  God,  and  how  he  has 
forfeited  his  life  with  his  sins.  But  he  perceives 
in  this  very  punishment  that  God  is  still  inter- 
ested in  him,  and  he  himself  has  still  a  longing 
after  God.  He  can  still  believe  in  grace,  and 
therefore  pray  for  life;  and  in  this  consists  the 
saving  change  which  takes  place  in  his  condi- 
tion. Ne  desperando  augeamus  peccata,  propositus 
est  pcenitenlise  port  us;  rursus,  nesperando  augeamus, 
datus  est  dies  mortis  incertus  (Augustine) 

2.  As  long  as  nothing  is  to  be  expected  after 
death,  but  a  realm  of  shades  in  the  world  below 
for  the  gathering  of  departed  souls,  so  long  fear 
of  death  is  the  prevailing  power  with  the  sinner, 
and  his  prayer  for  deliverance  is  chiefly  directed 
towards  the  preservation  of  his  life  which  is 
threatened.  A  germ  of  further  development 
lies  in  the  recognition  of  the  fact  that  this  pre- 
servation is  a  work  of  grace.  But  as  long  as 
communion  with  God  is  not  yet  recognized  and 
desired  as  the  true  good  in  the  life  which  has 
been  saved  by  grace,  and  there  is  not  found  at. 
the  same  time  in  this  deliverance  which  is  longed 
for,  a  restoration  to  this  communion  which  has 
been  destroyed  by  sin,  so  long  there  is  lacking 
the  assurance  that  there  is  a  life  higher  than  the 
earthly,  and  that  life  icith,  for,  and  in  God  is 
the  only  true  life.  But  such  assurance  now 
forms  the  fruitful  soil  for  thoughts  of  eternal 
life,  and  for  faith  in  the  resurrection  of  the 
dead.  Yet  this  does  not  come  into  consideration 
here.  However  a  step  in  this  direction  is  taken 
by  the  expression  of  the  conviction  that  God 
can  receive  the  recognition,  honor  and  praise 
due  Him,  only  from  the  living,  and  not  from  the 
dead. 

3.  The  relation  of  man  to  the  world  in  gene- 
ral, and  to  other  men  in  particular,  very 
much  depends  upon  the  relation  in  which  he 
stands  to  God.  If  a  man  is  regarded  as  for- 
saken of  God,  the  number  and  audacity  of  his 
enemies  increase  ,  he  is  regarded  as  an  easy 
prey,  and  those  who  are  themselves  evil-doers 
think  that  they  can  judge,  condemn  and  crush 
their  opponent  on  account  of  his  sins.  But  if 
God  turns  His  grace  upon  the  penitent,  and  ac- 
cepts the  contrite  again,  so  that  the  hand  of  God 
i3  seen  in  his  affairs  delivering  and  blessing  him, 

6 


then  people  look  more  to  the  change  of  his  con- 
dition than  the  reason  for  it,  and  but  seldom 
does  it  accomplish  their  conversion  ;  but  they 
feel  ashamed  and  retire.  Quanto  benignius  de  Deo, 
tanto  indignius  de  me  sentire  cogor  (Anselm). — 
Egreditnle  natura  ingredttur  Deus  (Tauler). 


HOMILETICAL   AND   PRACTICAL. 

The  severest  afflictions  are  turned  into  bless- 
ings, if  they  (1)  remind  us  of  our  guilt  by  which 
we  have  drawn  upon  us  the  wrath  of  God;  (2) 
if  they  urge  us  to  the  godlg  sorrow  of  repent- 
ance ;  (3)  if  they  stir  us  up  to  believing  suppli- 
cation for  the  grace  of  God. — It  is  better  to  fall 
into  the  hands  of  God  than  of  men,  for  God 
punishes  earnestly  in  His  riglUeom  wrath  ;  but 
He  likewise  is  gracious  towards  those  who  turn 
to  Him  in  repentance. — The  most  bitter  part  of 
affliction  is  the  sense  of  Divine  wrath ;  but  this 
bitterness  is  a  healing  remedy,  if  it  excites  us  to 
seek  with  penitence  and  lay  hold  of  the  grace 
of  God  by  faith. — We  learn  to  overcome  even 
the  peril  of  death,  if  we  attain  to  the  point  of 
seeking  life  with  God  and  gaining  the  preserva- 
tion of  life  from  God.^-Prayer  and  tears  are  the 
strongest  weapons  man  can  have;  by  them  God 
allows  Himself  to  be  overcome. — The  most  for- 
tunate turns  in  life  take  place  (1)  when  we  turn 
to  God  as  converts;  (2)  when  God  turns  again 
His  grace  upon  us;  (3)  when  our  enemies  turn 
away  ashamed. 

Luther:  To  realize  sin  aright,  is  torment 
above  all  other  torments. — To  wait,  is  in  all  the 
movements  of  the  heart  very  bard  and  irksome. 
—Starke:  God  lays  hold  of  the  ungodly  with 
the  punishment  of  His  wrath,  but  the  pious 
with  the  chastisement  of  discipline,  in  order 
that  those  who  bring  forth  fruit,  may  bring 
forth  more  fruit. — No  one. can  be  strengthened  by 
God,  or  rightly  experience  the  grace  of  God, 
without  first  experiencing  his  own  weakness 
(2  Cor.  xii.  9). — We  do  not  deserve  any  grace 
by  the  toil  and  anguish  of  our  penitence  for 
sin;  yet  we  can  present  it  before  God,  because 
He  has  promised  in  such  disposition  of  the 
bruised  heart  for  Christ's  sake  to  bestow  His 
grace. — How  long?  how  long?  are  the  usual 
words  of  lamentation  of  cross-bearers  in  ge- 
neral, but  especially  of  those  who  are  inex- 
perienced, which  God  is  ready  to  receive  favor- 
ably, if  only  they  are  not  without  faith  and 
tranquillity. — When  God  turns  away  with  His 
grace  from  man,  it  is  the  soul's  greatest  sorrow ; 
when  (iod  turns  again  to  man  with  His  grace, 
that  is  the  redemption  and  hope  of  the  soul. — 
The  children  of  the  world  desire  a  long  life  for 
the  sake  of  carnal  gratification;  but  the  chil- 
dren of  God  in  order  to  glorify  the  Divine 
name;  and  thus  a  Christian  may  ask  for  a  pro- 
longation of  his  life. — Christians  should  not  be 
ashamed  of  tears  ;  in  those  who  are  truly  peni- 
tent they  are  the  witnesses  of  a  painful  sorrow  for 
sin. — It  is  not  for  the  laughing  mouth  to  be  truly 
penitent  ;  it  demands  the  inner  repentance  of  the 
heart,  body,  and  soul,  and  all  the  powers. — 0  great 
folly  to  make  so  much  of  the  external  beautiful 
form  of  the  body,  and  make  a  show  of  it!  how 
soon  may  it  be  destroyed  by  sickness  of  body  or 


82 


THE  FIRST  BOOK  OF  PSALMS. 


of  spirit. — What  sad  consequences  sin  has  when 
conscience  awakes! — Truly  he  must  be  a  loving 
Father  who  hears  the  supplication,  weeping,  and 
prayers  of  His  children,  even  when  He  seems  to 
be  angry  and  punishes  them  on  account  of  their 
sias. — Let  no  one  delay  to  repent  and  be  con- 
verted; for  God's  punishments  descend  suddenly. 
— August.:  Woe  to  human  life,  be  it  never  so  esti- 
mable and  precious,  if  the  mercy  of  God  is  not  there. 
— Osiandek:  We  need  the  chastisement  of  God; 
but.  we  should  pray  that  this  may  not  be  too  hard 
for  us  to  bear  (1  Cor.  x.  .13). — Thus  it  happens, 
that  as  good  days  swiftly  pass,  one  day  spent  in 
trouble  and  anguish  appears  to  be  a  year  long. 
Trouble  and  internal  vexation  consume  all  the 
powers  of  body  and  spirit:  but  God  can  give  us 
new  powers  again. — Bugenuagen:  Only  he 
who  implores  the  mercy  of  God  can  escape  the 
wrath  of  God. — Selnekker:  When  thou  art 
frightened  on  account  of  thy  sins,  and  know 
not  how  to  get  rid  of  them,  flee  to  God,  and 
confess  thy  sins  to  Him;  uncover  them  to 
Him,    in    order    that     H«     may    cover    them. 

Ecoaed:  It  is  very  dangerous  for  a  man,  when 

it  comes  to  this,  that  ftod  punishes  him  in  His 
wrath,  and  scourges  him  .in  His  fury. — Oh  and 
woe  are  among  all  men^he  be.st  teachers  and 
tuners  of  prayer. — We  should  flee  from  the  an- 
gry God  to  the  reconciled  God,  and  we  should 
appeal  from  His  strong  righteousness  to  His  pa- 
ternal goodness  and  mercy. — Three  heart,  break- 
ers most  violently  assail  us:  (1)  When  God  lays 
hold  of  that  part  of  us  which  gives  the  most 
pain ;  (2)  when  many  needs  and  sorrows  come 
together;  (3)  when  they  last  long,  and  as  it 
seems  to  us,  without  end. — Baumgaeten  :  As 
God's  grace  is  better  than  life,  so  is  His  wrath 
worse  than  death  itself. — Renschel:  God  has 
two  modes  of  punishment:  (1)  The  punishment 
of  wrath  ;  (2)  that  of  discipline. — We  may  very 
properly  pray  for  the  prolongation  of  temporal 
life,  chiefly  for  this  purpose,  that  we  may 
declare  the  praise,  honor,  and  name  of  God. 
— Frisch  :  God  sees  not  so  much  the  weeping 
eye  as  the  broken  heart. — Heebeegee:  On  the 
sick  bed  there  is  no  work  more  sacred  than  con 
fession  and  repentance. — When  misfortune  hurts 
the  body,  the  soul  has  its  consolation;  when  it 
hurts  the  soul  it  only  lasts  a  little  while  to  the 
pious.— Not  to  be  in  favor  with  God  is  the  great- 
est pain. — Thinking  and  thanking  belong  toge- 
ther.—The  best  and  the  most  profitable  sorrow 
in  the  world  is  for  the  sins  we  have  committed. 
— The  prayers  of  the  pious  do  not  vanish  in  the 
air,  but  press  through  the   clouds  of  heaven. — 


Rieger:  Where  a  man  has  not  attained  the  ex- 
perience of  his  nothingness  and  weakness,  and 
that  all  carnal  ability,  strength,  and  wisdom,  go 
to  ruin  in  him,  he  cannot  share  in  the  grace  of 
God. — The  sighing  of  the  soul  includes  the  whole 
of  repentance,  painful  regret,  faith,  desire  of  Di- 
vine grace,  hunger  and  thirst  after  righteous- 
ness.— Tholuck:  To  the  man  of  God  the  bit- 
terest drop  in  the  cup  of  trouble  is  the 
sense  of  the  wrath  of  God,  which  he  expe- 
riences in  the  chastisements  of  God  — Goen- 
thee:  It  very  naturally  happens  that  when 
we  will  not  humble  ourselves  under  the  strong 
hand  of  God,  the  first  affliction  is  only  the 
weak  beginning  of  a  chain  of  afflictions,  in  which 
we  will  at  last  be  choked  unto  eternal  death. 

[Matth.  Henry:  Those  heap  up  wrath  who 
cry  not  when  God  binds  them ;  but  those 
are  getting  ready  for  mercy  who,  under  God's 
rebukes,  sow  in  tears.  —  David,  that  could 
face  Goliath  himself,  and  many  another  threat- 
ening enemy,  with  an  undaunted  bravery,  yet 
melts  into  tears  at  the  remembrance  of  sin,  aud 
under  the  apprehension  of  Divine  wrath  ;  and  it 
is  no  diminution  at  all  to  his  character. — 
Spurgeon:  This  is  the  right  way  to  plead  with 
God  if  we  would  prevail.  Urge  not  your  good- 
ness or  your  greatness,  but  plead  your  sin  and 
your  bitterness.  Cry,  "  I  am  weak,"  therefore, 
0  Lord,  give  me  strength,  and  crush  me  not. — 
Send  not  forth  the  fury  of  Thy  tempest  against 
so  weak  a  vessel.  Temper  the  wind  to  the  shorn 
lamb.  Be  tender  and  pitiful  to  a  poor  withering 
flower,  and  break  it  not  from  its  stem. — When 
we  seek  pardon,  we  are  not  asking  God  to  do 
that  which  will  stain  His  banner,  or  put  a  blot 
on  His  escutcheon.  He  delighteth  in  mercy.  It 
is  His  peculiar,  darling  attribute. — Repentance 
is  a  practical  thing.  It  is  not  enough  to  bemoan 
the  desecration  of  the  temple  of  the  heart,  we 
must  scourge  out  the  buyers  and  sellers,  aud 
overturn  the  tables  of  the  money  changers.  A 
pardoned  sinner  will  hate  the  sins  which  cost 
the  Saviour  His  blood.  Grace  and  sin  are  quar- 
relsome neighbors,  and  one  or  the  other  must  go 
to  the  wall.  Weeping  is  the  eloquence  of  sor- 
row. It  is  an  unstammering  orator,  needing  no 
interpreter,  but  understood  of  all.  Is  it  not. 
sweet  to  believe  that  our  tears  are  understood 
even  when  words  fail?  Let  us  learn  to  think  of 
tears  as  liquid  prayers,  and  of  weeping  as  a  con- 
stant dropping  of  importunate  intercession  which 
will  wear  its  way  right  surely  into  the  very  heart 
of  mercy,  despite  the  stony  difficulties  which  ob- 
struct the  way. — C.  A.  B.] 


PSALM  VII. 

Shiggaion  of  David,  which  he  sang  unto  the  LORD,  concerning  the  words  of  Cush  the  Benjamite. 

1  O  Lord  my  God,  in  thee  do  I  put  my  trust: 

Save  me  from  all  them  that  persecute  me,  and  deliver  me : 

2  Lest  he  tear  my  soul  like  a  lion, 

Rendmg  it  in  pieces,  while  there  is  none  to  deliver. 


PSALM  VII.  83 


3  O  Lord  my  God,  if  I  have  done  this ; 
If  there  be  iniquity  in  my  hands; 

4  If  I  have  rewarded  evil  unto  him  that  was  at  peace  with  me; 
(Yea,  I  have  delivered  him  that  without  cause  is  mine  enemy:) 

5  Let  the  enemy  persecute  my  soul,  and  take  it ; 
Yea,  let  him  tread  down  my  life  upon  the  earth, 
And  lay  mine  honor  in  the  dust.     Selah. 

6  Arise,  O  Lord,  in  thine  anger, 

Lift  up  thyself  because  of  the  rage  of  mine  enemies: 

And  awake  for  me  to  the  judgment  that  thou  hast  commanded. 

7  So  shall  the  congregation  of  the  people  compass  thee  about: 
For  their  sakes  therefore  return  thou  on  high. 

8  The  Lord  shall  judge  the  people: 

Judge  me,  O  Lord,  according  to  my  righteousness,  and  according  to  mine  integrity 
that  is  in  me. 

9  Oh  let  the  wickedness  of  the  wicked  come  to  an  end  ;  but  establish  the  just: 
For  the  righteous  God  trieth  the  hearts  and  reins. 

10  My  defence  is  of  God, 

Which  saveth  the  upright  in  heart 

11  God  judge th  the  righteous, 

And  God  is  angry  with  the  wicked  every  day. 

12  If  he  turn  not  he  will  whet  his  sword ; 
He  hath  bent  his  bow,  and  made  it  ready. 

13  He  hath  also  prepared  for  him  the  instruments  of  death ; 
He  ordaineth  his  arrows  against  the  persecutors. 

14  Behold,  he  travaileth  with  iniquity, 

And  hath  conceived  mischief,  and  brought  forth  falsehood. 

15  He  made  a  pit,  and  digged  it, 

And  is  fallen  into  the  ditch  which  he  made. 

16  His  mischief  shall  return  upon  his  own  head, 

And  his  violent  dealing  shall  come  down  upon  his  own  pate. 

17  I  will  praise  the  Lord  according  to  his  righteousness: 
And  will  sing  praise  to  the  name  of  the  Lord  most  high. 


;  father  Kish.    The  reference  (o  the  slanderer  Shi- 

EXEGETICAL   AND   CRITICAL.  |  mei  (Lu,her  «<  aL)  with  a  similar  figurative  in- 

terpretation does  not  agree  with  the  time  of  com- 
position, [liiehm:  "Since  ver.  4  b  agrees  en- 
tirely with  the  fact,  that  David,  according  to  1 
Sam.  xxiv.  and  xxvi.,  protected  Saul's  life  from 
his  companions  in  arms,  David,  also  at  that 
time,  as  in  this  Psalm,  asserting  liis  innocence 
and  appealing  to  the  judgment  of  God,  (1  Sam. 
xxiv.  12  sq.,  16;  xxvi.  18,  23  sq.).  the  supposi- 
tion that  David  composed  the  Psalm  towards  the 
end  of  the  persecution  of  Saul  is  very  reasonable. 
We  might  then  conjecture  that  the  slander  of  this 
Cash  caused  his  departure  to  the  king  of  Achish 
of  Gath." — C.  A.'B.]  It  is  not  to  be  recom- 
mended to  translate:   "with  regard  to,"  as  Jer. 


Title. — For  an  explanation  of  Shiggaion,  vid. 
Introduct.  Ewald,  Maurer,  G.  Baur,  llitzig,  find 
the  tradition  of  the  composition  of  this  Psalm 
confirmed  by  its  contents  and  language.  Yet 
Hitzig  refers  to  1  Sam.  xxvi.,  whilst  Hengsten- 
berg  more  properly  regards  1  Sam.  xxiv.  as  in- 
dicating the  circumstances;  but  he  aptly  re- 
minds us  that  the  greater  portion  of  Benjamin 
for  a  long  time  adhered  to  the  house  of  Saul  (1 
Chron.  xii.  29),  and  is  disposed  to  refer  the  ti- 
tle to  the  author  himself.  Most  interpreters  pro- 
perty take  Cush  to  be  a  proper  name,  but  sup- 
pose, on  account  of  the  time,  not  the  message  of 


Cushi  mentioned  (2  Sam.  xviii.  32),  but  one  of  vii.  22;  xiv.  1  ;  Deut.  iv.  21,  instead  of  "  on  ac 
the   talc-bearers  mentioned   only  in  general   (1  .count  of  the  words." 

Sam.  xxiv.  9).  There  is  no  occasion  to  find  in  The  structure  of  the  strophes  is  very  uneven. 
Cush  the  figurative  designation  of  a  man  of  black  j  and  not  very  complete,  hence  they  have  been 
wickedness  (the  Jewish  interpreters,  except !  very  differently  divided.  In  my  opinion,  after 
Aben  Ezra),  and  then  think  particularly  of  Saul.  I  the  introductory  cry  for  help  which  the  threat- 
Kimchi  and  llengst.  find  even  a  reference  to  his  |  ened  Psalmist  makes,  vers.  1,  2,  there  follows  a 


84 


THE  FIRST  BOOK  OF  PSALMS. 


strong  protestation  of  his  innocence  with  respect 
to  the  accusations  raised  against  him,  vers.  3-5. 
On  this  he  bases  his  invocation  of  Jehovah  to 
begin  and  carry  on  his  judgment,  vers.  6,  7. 
The  Psalmist  then,  with  a  good  conscience, 
claims  this  judicial  activity  of  God  especially  for 
himself,  vers.  8,  9,  expresses  his  trust  in  Divine 
protection,  as  well  as  his  confidence  in  the  pu- 
nishment of  the  unconverted  by  God,  vers.  10-13, 
sees  the  ruin  of  his  enemies  already  before  his 
eyes,  vers.  14-10,  and  closes  with  the  assurance 
of  his  joyful  gratitude,  ver.  17. 

[Perowne.  "'Shall  not  the  Judge  of  all  the 
earth  do  right,'  might  stand  as  the  motto  of  this 
Psalm.  In  full  reliance  on  God's  righteousness, 
David  appeals  to  Him  to  judge  his  cause.  The 
righteous  God  cannot  but  save  the  righteous  and 
punish  the  wicked." — C.  A.  B.] 

Str.  I.  Ver.  1.  [Delitzsch  :  "  With  this  word  of 
faith,  hope,  and  love,  this  holy  captatio  benevo- 
lentisc,  David  begins  likewise,  Pss.  x.  1  ;  xvi. 
1 ;  xxxi.  1  ;  compare  lxxi.  1.  The  perfect  is  in- 
choative :  in  thee  have  I  taken  my  refuge= 
in  thee  do  I  trust. — Ver.  2.  The  persecutors 
are  regarded  as  wild  beasts,  as  lions  who  rend 
their  prey  and  crush  their  bones.  Thus  do  they 
thirst  for  his  '■soul,'  that  is  for  his  life." — C. 
I.  B.] 

Str.  II.  Ver.  3.  [Barnes:  O  Lord,  my  God. 
— "  A  solemn  appeal  to  God  for  the  sincerity  and 
truth  of  what  he  is  about  to  say." — C.  A.  B.] 
— If  I  have  done  this. — Most  ancient  inter- 
preters refer  thi3  to  the  accusation  of  his  op- 
ponents presupposed  as  known,  most  recent  in- 
terpreters since  Rosenm.  following  Isaki,  to  that 
which  follows;  vid.  however  the  reasons  for  the 
iormer  reference  in  Hitzig,  which  are  worthy  of 
consideration.     Most    ancient  translations  then 

unite  JH  "l07tJr,  ver.  4,  whose  accentuation  also 
most  MSS.  have  ami  give  as  the  sense  :  If  I  have 
recompensed  him,  who  has  recompensed  me  with 
evil.  So  also  among  recent  interpreters  :  Sachs, 
Bottcher,  Olsh.,  Hitzig.  Hitzig  rejects  the  as- 
sertion of  Hengst.  and  Hupf.  that  Dvt^  has  the 
meaning  of  recompense  only  in  the  Piel,  yet  he 
translates:  "If  I  do  evil  to  .  him  who  recom- 
penses it  to  me."  He  prefers  the  connection  of 
the  words  which  is  indicated  in  only  one  MSS., 
an  Erfurt  Codd.  (vid.  variations  in  J.  H.  Mich.), 
yet  which  lies  at  the  basis  of  the  translations  of 
the  Chald.,  Kimchi,  Luther,  Calv.,  Rudinger, 
Hengst.,  Hupf.,  De  Wette,  Delitzsch.  All  of 
these  however  find  the  idea  of  friend  expressed 
(literally,  he  who  is  at  peace  with  me),  according 
to  the  fundamental  meaning  of  the  word  in  ques- 
tion, in  the  Kal:  to  be  whole,  that  is,  negatively, 
unhurt;  positively,  perfect,  thence  partly,  ready, 
complete  ;  partly,  well,  sound,  in  good  condi- 
tion; then  by  transfer,  favorable,  moral  en- 
tireness  and  freedom  from  harm  (Hupf.),  comp. 

Pss.  xx.  10;  xli.  9;  Jer.  xxxviii.  22.  70J  more- 
over means  not  only  recompense,  but  properly  to 
render  something  to  some  one  (comp.  1  Sam.  xxiv. 
18)  with  the  idea  of  meritoriousness  or  obligation 
of  such  action. — And  plundered,  etc. — This 
clause,  regarded  as  defective  by  Olsh.,  is  taken  as 
a  parenthesis  with  the  Rabbins  by  Calv.,  Rud.,  J. 
H.  Mich.,  Ewald,  Roster,  Thol.,  Hupf.  [A.  V.],  and 
explained  in  the  sense  rendered  possible  by  the 


signification  of  the  word:  "Rather  I  delivered."  But 
the  propriety  of  the  use  of  the  word  for  booty  taken 
in  war,  is  derived  from  the  fundamental  mean- 
ing of  the  word  in  the  Kal :  to  draw  off  (shoes, 
clothes)  which  also  occurs  in  the  Aramaic  tor  the 
Piel,  and  in  Hebrew  is  at  least  undeniable  in  the 
noun,  whilst  otherwise  at  least  the  signif.:  "draw 
forth,  deliver,"  (Ps.  vi.  4),  is  proved  in  the  Piel. 
The  majority,  even  Hengst.  and  Delitzsch,  refer  it 
with  this  interpretation  to  the  occurrence  in  the 
cave  where  David  cut  off  the  skirt  of  Saul's  gar- 
ment (1  Sam.  xxiv.  4,  5).  Hitzig,  with  Chald., 
supposes  a  metathesis  for  the  sake  of  the  expla- 
nation: and  oppressed,  etc.  The  interpretation 
of  the  Sept.,  and  Vulg.,  as  conclusion  and  im- 
precation, =  then  will  I  retire  from  my  enemies 
empty,  that  is,  conquered,  misses  the  sense. 

Ver.  5.  Honor  means  either  dignity,  and  in- 
deed as  well  particularly  the  royal  dignity  of 
David  (Calv.,  Geier,  J.  H.  Mich.)  as  personal 
honor  in  general  (Hitzig),  otherwise  also  desig- 
nated as  crown  (lxxxix.  39;  Is.  xxviii.  1)  and 
power  (Is.  Ixiii.  6);  then  the  dust  indicates  the 
smut  of  the  deepest  humiliation;  or  as  Pss.  xvi. 
10;  xxx.  12;  lvii.  8;  cviii.  2;  Gen.  xlix.,  soul 
here  =  life,  then  dust  =  grave,  Isa.  xxvi.  19 
(Rabb.  most  interpreters).  Disgrace  and  humi- 
liation are  included  in  the  expression  at  all 
events  (Hengst.,  Hupf.).  Respecting  the  soul  as 
thereflection  of  the  Divine  1133,  vid.,  Delitzsch, 
Bill.  Psychol,  II.  ed.,  1861. 

Str.  III.  Ver.  6.  Arise.— So  Ps.  ix.  19  ;  x.  12, 
after  the  example  of  Moses  (Num.  x.  35;  comp. 
Ps.  iii.  7).  It  is  parallel  with  the  following  lift 
up  thyself,  as  Ps.  xciv.  2;  Is.  xxxiii.  Id,  and 
awake,  as  Pss.  xxxv.  23;  xliv.  23;  lix.  5.  The 
character  of  the  expression  as  merely  figurative 
follows  from  Ps.  cxxi.  4. — For  me  is  a  pregnant 
construction.  We  must  supply :  turn.  For  the 
Psalmist  requests  first  of  all  judicial  interfe- 
rence. Yet  we  cannot  translate:  Up  for  me  in 
judgment!  Thou  makest  booty  (Hitzig),  or: 
stir  up  judgment  for  me,  (Chald.  and  some  in- 
terpreters mentioned  by  Rosenm.),  or:  awake 
for  me  in  judgment  that  Thou  hast  commanded 
(Sept.,  Syr.,  Jerome  [A.  V.J).  Moreover  the 
last  clause  is  not  imperative:  order  judgment 
(Rosenm.,  De  Wette).  Yet  it  is  allowable  to 
unite  the  last  clause  with  the  relative  (Roster, 
Hengst.)  for  which  Ewald  puts  the  participle,  or 
with  a  particle  of  cause  (Geier,  el  al.),  since  the 
Psalmist  bases  his  prayer  on  the  general  Divine 
arrangement  of  justice,  and  His  administration 
in  judgment  (Calv.,  Hupf.)  [Hupfeld  translates 
thus:  "Awake  for  me;  judgment  hast  thou  com- 
manded." This  seems  to  be  the  best  construc- 
tion.— C.  A.  B.]  Instead  of  against  the  over- 
flowings, Sept.,  following  a  false  derivation, 
translates:  "In  the  limits."  ["Because  of  the 
rage  of  mine  enemies,"  A.  V.,  is  incorrect,  it  should 
be,  "  against  the  rage  of  mine  enemies." — C.  A.  B.] 

Ver.  7.  [Let  the  congregation  of  nations 
surround  Thee.— It  is  better  to  take  this  as 
an  optative  in  harmony  with  the  preceding;  so 
most  interpreters.  The  Lord  is  exhorted  to 
"arise,"  "lift  up  Thyself,"  awake,  and  so  also 
to  assemble  the  people  about  Him  to  witness  His 
judgment,  His  vindication  of  the  Psalmist. — Over 
it  (for  their  sakes,  A.  V.,  is  incorrect ). — Perowne: 
"God  is  represented  as  coming  down  to  visit  the 


PSALM  VII. 


85 


earth,  aud  to  gather  the  nations  before  Hiui,  and 
then  as  retiring  and  sitting  down  above  them 
on  the  judgment  seat."  Delitzseh:  "  The 
Psalmist  now  arranges,  so  to  speak,  a  judgment 
scene:  the  assembly  of  the  nation  is  to  tuna  a 
circle  about  Jehovah;  in  their  midst  He  hold- 
eth  judgment,  and  after  judgment  lias  been  pro- 
nounced, He  is  to  return,  ascending  back  to 
heaven  as  a  conqueror  after  battle.  — 0.  A.  B.J 
—On  High  is  not  the  judicial  scat  (Tarnow, 
Geier,  Maur.,  et  al),  av  the  high  seat  on  Zion 
(De  Wette),  in  which  God  will  sit  down  again 
after  that  He  had  apparently  left  it  in  the  inter- 
mission of  His  judicial  activity  (Kimchi,  Calv., 
Hupf.,  yet  with  a  reference  to  heaven);  but 
heaven,  whither  God  returns  after  having  ac- 
complished judgment  in  the  midst  of  the  as- 
sembly of  the  nations  (Ewald,  Delitzseh).* 
The  Psalmist  asks  the  Judge  of  the  world  for 
historical  justice,  and  in  mentioning  the  Divine 
triumph,  not  only  expresses  the  assurance  that  the 
historical  transaction  of  justice  for  which  he  has 
called  upon  God,  will  be  successfully  carried  out, 
but  he  asks  God  that  He  will  carry  it  out  without 
delay.  Thus  all  the  pretended  difficulties  vanish. 
As  the  tribes  of  Israel  are  called  "people,"  Gen. 
xlix.  10;  Dcut.  xxxiii.  3,  Jerome,  Kimchi,  Hitz., 
et  al.,  think  of  them  here,  especially  because 
congregation  is  mentioned,  as  Gen.  xxvi.  3 ; 
xxxv.  11.  But  the  reference  is  not  to  a  political, 
but  a  judicial  assembly  (Hupf.),  and  it  is  a 
Divine  attribute,  as  the  following  general  clause 
directly  declares,  to  be  judge  of  the  nations. 

Sir.  IV.  Ver.  8.  In  order  to  escape  these  con- 
vincing reasons,  Hitzig  supposes  that  |,l=to 
direct,  govern  the  opinion,  manage,  and  does  not 
allow  that  there  is  a  reference  to  Gen.  xviii.  25, 
for  an  explanation,  but  to  Micah  iv.  13.  It  cer- 
tainly does  not  mean  that  from  the  highest  court 
the  highest  justice  is  to  be  expected,  and  that 
God,  because  He  judges  the  peoples,  is  therefore 
the  regular  Judge  of  the  individual,  in  which 
case  "  children  of  men  "  should  be  placed  in- 
stead of  "nations."  No  more  is  the  thought 
expressed,  that  God  by  His  Spirit  leads  the  as- 
sembly of  the  elders,  which  represents  the  tribes 
of  Israel,  being  invisibly  present  in  their  midst 
(Deut.  xxxiii.  5;  Lev.  xxvi.  12),  in  order  that, 
in  the  judgment  of  the  nations,  not  human 
righteousness,  but  the  Divine  decision,  might 
have  authority.     The  Psalmist  expresses  rather 


*  [IIii]ifi'ld  :  '•  But  the  reference  to  that  which  God  does  after 
the  judgment  is  not  only  a  very  simple  and  feeble  addition, 
bat  is  also  contrary  to  that  which  follows  in  the  context  where 
the  Divine  judgment  is  carried  still  further  out ;  yes.  it  is  in 
■  certain  measure  contrary  to  the  entire  course  and  spirit  of 
tlio  Psalm,  and  the  Psalms  generally,  which  would  represent 
God  as  stepping  forth  from  His  retirement,  as  from  a  Cloud 
which  hitherto  concealed  Him,  and  as  actively  at  work,  and 
■would  not  lead  Him  back  again."  "The  distance  between 
tin'  heavenly  seat  of  the  Judge  and  the  earthly  assembly  is 
not  to  be  measured  mathematically,  tint  must  he  regarded 
according  to  its  nature  from  a  poetical  point  of  view,  in 
which  the  cleft  between  leaven  and  earth  vanishes,  just  as 
we  see  it  overleaped  in  the  constant  interchange  of  the 
heavenly  and  earthly  seats  of  God,  heaven  and  Zion.  The 
idea  is  this,  Cod  in  contrast  with  His  previous  inactivity  is 
again  to  judge,  that  is,  to  interfere  and  reinstate  justice,  which 
has  been  ignored  and  disturbed."  "It  is  true,  this  is  a 
limited  human  conception  of  the  Divine  government  and 
righteousness  which  is  ever  the  same  and  uninterrupted  ;  yet 
it  is  a  feeling  natural  to  religious  feeling  and  an  almost  un- 
avoidable anthropomorphism,  the  same  as  there  is  in  the 
formula,  Aiise,  awake,  ver.  G,  and  the  like.'" — C.  A.  B.J 


the  thought,  that  his  cause  is  not  a  private  afiair, 
but  is  of  historical  importance  to  the  world. 
— To  me  ["in  me,"  A.  V.]. — It  is  most  in  ac- 
cordance with  the  context  to  find  the  thought  of 
recompense  expressed  in  ver.  8  (Chald.,  Olsli.J, 
aud  theu  it  is  more  correct  from  the  language  to 
supply:  come  (Hupf.),  than  the  explanation 
"happen  to  me"  (liosenm.,  De  Wette).  The 
language  likewise  permits  the  supposition  thai 
it  is  an  emphatic  repetition  of  the  suffix  with  a 
relative  supplied  (Vatab.,  Geier,  et  al.,  [A.  V.J). 
Thereby  the  attribute  of  righteousness  would  be 
made  prominent,  yet  not  as  a  finishing  stroke  of 
the  pencil  (Hitzig),  nor  as  a  shield  about  the  per-' 
son  (Hengst.  I.),  but  as  the  quality  found  in 
the  person  yet  to  be  distinguished  by  Him 
(Delitzseh). 

[Ver.  9.  Hupfeld  :  "The  personal  petition  is 
generalized  into  the  petition  that  God  would 
make  an  end  of  the  doings  of  the  unrighteous, 
but  would  protect  the  righteous,  as  it  is  to  be 
expected  from  the  omniscience  of  the  Judge  who 
searches  the  secrets  of  the  heart." — For  the  trier 
of  hearts  and  reins  is  a  righteous  God  — 
Riehm:  "  The  reins  as  the  seat  of  strong  feelings, 
inclinations,  impulses."  Barnes:  "Theparticular 
idea  here  is,  that  as  God  searches  the  hearts  of 
all  men,  and  understands  the  secret,  purposes  of 
the  soul,  He  is  able  to  judge  aright,  and  to  de- 
termine correctly  in  regard  to  their  character, 
or  to  administer  His  government  on  the  princi- 
ples of  exact  justice.  Such  is  the  ground  of 
the  prayer  in  this  case,  that  God,  who  knew  the 
character  of  all  men,  would  confirm  those  who 
are  truly  righteous,  and  would  bring  the  wick- 
edness of  the  ungodly  to  an  end." — C.  A.  B.] 

Sir.  V.  Ver  10.  Upon  God  [••  of  God,"  A. 
V.]. — This  can  mean  that  the  protection  is  the 
duty  of  God  (Venetna,  Ewald.  Hengstenb.),  but 
better:  God  has  undertaken  it  (Hitzig,  Delitzseh). 
The  usual  translation  "with  God"  is  too  feeble. 
Bottcher  conjectures  ingeniously  that  originally 

instead  of  7JJ,  the  text  was  yi]f,  over  me=who 
covers  me. 

[Ver.  11.  Delitzseh:  "Although  God  finally  lets 
His  wrath  break  forth,  yet  He  does  not  do  this 
without  previously  having  threatened  the  un- 
godly every  day.  Comp.  Is.  lxvi.  14;  Mai.  i.  4. 
He  lets  them  experience  this  His  wrath  in  ad- 
vance that  they  may  be  alarmed  for  their  good." 
— Angry. — Hupf.:  "That  is,  toward  the  wicked 
=taking  vengeance,  punishing,  inasmuch  as  the 
wrath,  that  is,  the  abhorrence  which  holiness  has 
of  evil,  is  the  principle  of  all  Divine  punishment." 

— Every  day. — Barnes:  "Continually;  con- 
stantly; always.  This  is  designed  to  qualify 
the  previous  expression.  It  is  not  excitement. 
It  is  not  temporary  passion  such  as  we  see  in 
men.  It  is  not  sudden  emotion,  soon  to  be  suc- 
ceeded by  a  different  feeling  when  the  passion 
passes  off.  It  is  the  steady  and  uniform  attri- 
bute of  His  unchanging  nature,  to  be  always 
opposed  to  the  wicked, — to  all  forms  of  sin:  and 
in  Him,  in  this  respect,  there  will  be  no  change. 
The  wicked  will  find  Him  no  more  favorable  10 
their  character  and  course  of  life  to-morrow 
than  He  is  to-day  ,  no  more  beyond  the  grave 
than  this  side  of  the  tomb.  What  He  is  to-day, 
He  will  be  to-morrow,  and  every  day." — C.  A.  B.J 


86 


THE  FIRST  BOOK  OF  PSALMS. 


Ver-.  12.  If  one  turn  not  [ki  If  he  turn  not" 
A.  V.]. — In  the  first  clause  the  subject  is  the 
wicked  man,  in  the  following  clause  God  (the 
ancient  translators  and  most  interpreters),  yet 
so  that  it  does  not  mean  the  special  enemy  of 
the  Psalmist,  but  the  ungodly  as  a  class  (Hengst., 
Hupf. ).  Others  regard  the  first  word  as  a  par- 
ticle of  assertion,  and  take  the  verb  in  the  sense 
of  the  adverb  "  again,"  but  differ  from  one  an- 
other, in  that  some  (Olsh.)  regard  Jehovah  as 
the  subject,  others  (Ewald,  Raur)  the  wicked  man, 
who  will  truly  whet  his  sword  again,  etc.  Still 
others  understand  likewise  the  entire  descrip- 
tion, vers.  12,  13,  as  the  verses-  which  follow,  in 
the  l*Xter  sense  of  the  wicked  man  and  regard 
the  words,  if  he  does  not  turn,  (but)  whets  his 
sword,  etc.,  either  as  the  conclusion  of  the  pre- 
vious verse  (Rosenm.  following  Kimchi),  or  as 
the    antecedent   of  vers.   14,  15    (Syr.,  Geier,  et 

al.).  These  then  suppose  1 7,  ver.  13,  which  is 
placed  before  with  emphasis,  to  be  reflexive  and 
indeed  either=to  his  purpose  (Kimchi,  Ew.), 
or,  to  his  destruction  (Aben  Ezra).  With  our 
explanation  of  the  wicked  man  not  previously 
mentioned,  the  subject  appears  plainly  as  the 
object  aimed  at. —  [He  hath  bent  his  bow. — 
In  Hebrew,  he  hath  trodden  his  bow,  alluding 
to  the  ancient  mode  of  bending  the  large  and 
stout  bows  used  instead  of  modern  light  artillery, 
with  the  feet  rather  than  with  the  arm  and  hand. 
— C.  A.  B.] 

Ver.  13.  The  arrows  are  made  into  arrows  of 
fire  usual  in  sieges  (Cocceius  and  recent  inter- 
preters), not  into  sharp  or  poisonous  arrows;  or 
hotly  pursuing  (vid.  Rosenm.);  or  for  the  burn- 
ing (Sept.,  Vulg.,  Syr.),  which  according  to 
Ferrand  means  consumed  with  wrath,  according 
to  Chald.,  Isaki,  Kimchi,  Calv.:  the  persecutors 
themselves  (so  A.  V.).  It  is  difficult  to  follow 
the  change  of  tense  in  these  verses.  The  first 
two  imperfects,  it  is  better  to  take  as  futures  on 
account  of  the  judgment  which  is  surely  im- 
pending ;  the  perfects  then  describe  the  actions 
which  follow  and  the  circumstances  described  as 
future  ;  the  last  imperfect  is  incidental,  thus  a 
real  imperfect,  that  is  relative  time  instead  of 
the  participle;  or  we  are  to  regard  "his  arrows" 
as  in  apposition  and  the  following  as  a  relative 
clause  (Hupf.). 

Str.  VI.  Ver.  14.  The  imperfect  stands  first, 
then  two  perfects  follow.  Therefore  the  ancient 
and  usual  interpretation  is  incorrect,  which  re- 
gards the  travailing  and  conception  as  indica- 
ting design,  and  contrasts  it  with  bringing  forth 
as  expressive  of  the  consequences,  and  thus  is 
compelled  to  accept  a  hysteronproteron  in  the 
position  of  the  travailing.    For  the  same  reasons 

it  is  not  advisable  to  refer  the  first  verb  73T1  to 
conception  according  to  the  Arabic  (Seb.  Schmidt, 
Hitzig)  in  order  to  derive  the  gradation  which 
Luther  supposes  there  is  in  the  thought.  The 
first  clause  rather  (as  the  accents  indicate)  is  in 
contrast  with  the  two  following;  yet  not  as 
Calv.,  J.  H.  Mich.,  and  Hengst.,  express  by  the 
insertion  of  "  but,"  as  if  the  first  clause  expressed 
the  evil  design,  the  contrast  consisting  of  two 
parts,  its  consequences  ;  but  rather  that  the  first 
member  of  the  verse  states  the  proposition  in 
general,  the  second  explains  it   more  definitely 


according  to  both  its  factors  (Ewald,  Koster 
Olsh.,  Hupf.,  Baur. ,  Delitzsch)  which  specify  the 
transition  from  the  thought  of  the  heart  to  its 
expression  (Kimchi).  iiesides,  Hupfeld  shows 
that  the  nouus  have  a  double  sense,  and  designate 
the  wicked  at  once  as  nothiuguess  and  as  a 
curse.  [Barnes  :  "  The  allusion  here  is  to  the 
pains  and  throes  of  child-birth,  and  the  idea  is 
that  the  wicked  man  labors  or  struggles,  even 
with  great  pain  to  accomplish  his  purpose  of 
iniquity."  "It  is  mischief  when  conceived, 
it  is  falsehood  when  brought  forth.  The  idea 
is  that  after  all  his  efforts  and  pains,  after 
having  formed  his  scheme,  and  labored  hard 
to  bring  it  forth,  it  was  abortive."— C.  A.  B.] 
Whilst  in  JlX  the  moral  idea  of  evil  passes 
over  into  the  physical  of  mischief,  destruction,  it 

is  entirely  the  reverse  with  70^,  which  literally 
means  fatigue. 

Vers.  15  and  16.  Some  put  that  which  is  here 
said  in  the  historical  past,  on  account  of  the 
tenses,  and  suppose  particularly  Saul's  destruc- 
tion (Kaiser,  Hitzig).  But  they  are  prophetical 
perfects  followed  by  the  imperf.  conversive, 
which  often  expresses  merely  the  consequences 
of  that  which  has  gone  before.  Hupfeld  con- 
tends against  taking  the  relative  clause  as  pre- 
sent, but  Hengst.,  Delitzsch,  Hitzig,  maintain  it; 
comp.  Gesenius,  \  123,  3  a.  The  enemy  is  still 
working  at  the  pit  of  waylaying,  when  the  Di- 
vine judgment  strikes  him,  and  indeed  in  the 
form  of  retaliation.  The  reference  back  to  ver. 
2  is  to  be  noticed;  so  likewise  the  reference  of 
vers.  1,  7,  to  ver.  8  b. 

Str.  VII.  Ver.  17.  Hence  David  in  the  conclu- 
sion does  not  praise  some  future  thanksgiving 
after  an  actual  deliverance,  but  from  a  thank- 
ful heart  he  begins  to  praise  God,  whose  revela- 
tion of  Himself  is  the  source  of  his  correct  know- 
ledge of  Him,  and  whose  name  therefore  is  the 
pledge  of  His  righteous  dealings,  which  are 
eternally  the  same,  as  well  as  the  means  of  true 
prayer  to  Him,  and  the  object  of  thankful  praise. 
'Elydn  is  not  to  be  connected  with  shem  as  an 
adjective  (Hitz.)  but  is  to  be  taken  as  in  apposi- 
tion to  Jehovah  on  the  basis  of  Gen.  xiv.  22 — 
Stepe  oratio,  quern  pxne  desperantem  recipit,  exul- 
tantem  relinquit  (Bernard). 

DOCTRINAL   AND    ETHICAL. 

1.  If  a  man  commits  himself  personal!]/  to 
God,  he  may  also  with  good  courage  refer  all  his 
affairs  to  God,  and  even  when  he  is  in  the  worst 
relations  with  mighty  and  embittered  enemies  he 
may  resign  himself  to  the  protection  of  God,  and 
appeal  in  the  confidence  of  a  good  conscience  to 
the  Divine  judgment. 

2.  From  the  omnipresence  of  God,  by  which 
He  fills  heaven  and  earth,  is  to  be  distinguished 
His  manifestation  in  history  by  means  ol  acts  of 
revelation,  whereby  He  makes  Himself  known, 
and  proves  Himself  to  be  Saviour,  as  well  as 
Judge  of  the  individual,  as  well  as  of  nations. 
But  since  omnipresence  is  essential  to  God,  it  is 
not  done  away  with  by  the  actual  operation  of 
His  presence  and  government  in  the  ivorld.  But 
the  personal  execution  of  the  special  acts  of  the 
government  of  the  world  by  the  God  of  Revela- 


PSALM  VII. 


87 


tion  is  illustrated  by  the  figure  of  His  coming 
down  upon  earth,  likewise  the  conclusion  of 
such  special  acts  is  described  as  the  reascension 
of  God  to  the  heights  of  heaven  ;  both,  in  con- 
nection with  the  form  of  expression,  that  God  as 
infinitely  exalted  above  all  beings  in  this  world, 
Almighty  and  Holy,  has  His  throne  in  the  Heavens. 

3.  In  like  manner  in  connection  with  the  hear- 
ing of  prayer  the  special  acts  of  God  in  judgment 
and  salvation  are  represented  as  His  awaking, 
standing  up,  raising  Himself,  although  the  Di- 
vine government  of  the  world  suffers  no  inter- 
ruption, and   has  no  pauses. 

4.  The  righteous  rule  of  God  demands  that 
He  should  not.  deceive  the  trust  of  the  believing, 
who  seek  in  Him  preservation,  protection,  and 
help,  and  that  He  should  take  those  who  devise 
evil,  and  endeavor  to  prepare  destruction  for 
others,  in  their  own  snares,  and  cause  them  to 
fall  into  the  pits  which  they  themselves  have  dug. 
But  we  may  at  the  same  time  ask  God  "  that  He 
also  may  become  warm,  when  the  ungodly  are 
red-hot,  and  cast  out  the  flames  of  their  rage," 
(Calvin). 

HOMILETICAL    AND   PRACTICAL. 

God's  assistance  is  the  strongest,  quickest,  and 
surest  help;  yet  He  would  be  asked  in  faith. — 
He  who  takes  refuge  with  God  should  not  forget 
that  God  is  a  righteous  Judge. —  Without  God, 
lost;  saved  by  God;  therefore  escaped  to  God, 
remaining  with  God;  and  with  God,  the  world, 
and  all  enemies  overcome. — He  who  can  oppose 
the  accusations  of  his  enemies'  with  a  good  con- 
science, may  likewise  flee  to  God  with  the  con- 
fidence of  faith,  against  their  strong  assaults: — 
It  is  easy  to  do  no  injury  to  a  friend ;  but  it  is 
difficult  to  do  no  harm  to  an  enemy,  who  is  given 
into  our  hands,  especially  when  he  persecutes  us 
without  cause. — The  Lord  in  heaven  is  likewise 
Judge  on  earth;  in  this  the  pious  have  consola- 
tion, the  wicked  terror,  all  a  warning  — God  does 
not  overlook  individuals,  although  He  rules  and 
judges  the  entire  world. — God  beats  the  enemies 
of  His  servants  with  their  own  weapons,  but  He 
has  likewise  His  own  peculiar  weapons. — The 
righteousness  of  God  defends  the  innocent. 

Starke:  It  is  proper  for  us  to  assert  our  in- 
nocence; for  by  continual  silence  we  would  make 
even  our  good  cause  suspected. — Trust  in  God 
must  be  maintained  and  increased  by  prayer. — 
If  God  decrees  it,  tyrants  treat  the  pious  as  badly 
as  wild  beasts  of  prey  the  weak  lambs. — It  is  a 
great  consolation  in  persecution  that  we  can  op- 
pose our  enemies  with  the  power  and  strength  of 
God.  If  God  has  commanded  the  authorities  toex- 
ercise  righteousness,  He  cannot  refuse  them  a 
suitable  protection. — God  and  His  honor  are  inte- 
rested in  protecting  the  pious. — The  righteous- 
ness of  faith  before  God  must  be  distinguished 
from  righteousness  and  innocence  of  life  before 
man  ;  yet  a  true  Christian  must  be  able  to  con- 
sole himself  with  both. — God  does  not  allow  the 
righteous  to  fall,  but  the  more  honesty  He  finds 
in  their  hearts,  the  more  He  strengthens  them  in 
His  grace. — God  tries  the  ungodly  as  a  righteous 
judge,  but  the  believing  as  a  righteous  but  re- 
conciled Father. — A  Christian  throws  away  the 
shield  and  sword  of  his  own  revenge,   and  yet 


does  not  remain  naked  and  defenceless  before  his 
enemies;  for  the  hand  of  the  Lord  strives  for 
him,  and  Covers  him  with  a  strong  shield. — If 
the  ungodly  have  reason  to  think  of  the  right- 
eousness of  God  with  trembling,  the  believing  re- 
member it  with  joy,  and  praise,  and  thankful- 
ness.— The  punishment  of  retaliation  is  the  surest 
mark  of  the  Lord's  care  for  the  actions  of  the 
children  of  men. 

Calvin:  The  door  is  closed  to  prayer  unles3 
it  is  opened  with  the  key  of  trust. — Osiander : 
No  one  will  deceive  the  Lord  Go.1  with  his 
hypocrisy. — It  is  the  most  pleasant  of  offer- 
ings to  God  when  we  celebrate  His  benefits, 
in  order  that  others  also  may  know  His 
goodness  and  turn  to  Him.  —  Bcgenhagen: 
No  one  can  injure  another  without  injuring 
himself  much  more  severely  in  his  conscience. — 
Frank  e  :  Three  chief  principles  of  prayer:  1) 
A  childlike  trust  in  God  ;  -)  a  good  and  cheerful 
conscience;  3)  God's  righteousness  and  strong 
government. — Renschel:  God  is  not  a  Judge 
who  punishes  daily,  but  who  threatens  daily; 
for  if  God  should  punish  us  always,  and  as  often 
as  we  deserve  it,  the  world  would  no  longer  en- 
dure;  therefore  thou  shouldest  know,  that  God's 
long-suffering  invites  thee  to  repentance. — Her- 
beiiger:  To  suffer  with  an  innocent  conscience 
is  nothing  but  favor  with  God.  It  is  faith's 
crown  of  glory  that  we  can  say:  "Lord  my 
God  !" — God  is  a  searcher  of  hearts  :  mark  that, 
thou  who  sinnest  secretly. — Hast  thou  prayed 
with  tears,  then  return  thanks  with  joy. — 
Thanksgiving  is  the  best  tune  and  song. — In 
prayer  and  thanksgiving  no  one  should  waver. 
— Tholuck:  David  was  not  one  of  those  visionary 
pious  men  who,  while  mindful  of  that  which  God 
will  do  in  heaven  and  in  the  future,  forget  that 
which  Hedoes  daily  inthe  present  and  upon  earth. 
— Stiller  :  The  ungodly  have  their  time  when 
they  rule;  but  God  has  likewise  His  lime  when 
He  pushes  them  from  their  seats. — Taube  :  How 
precious  to  a  believing  Christian  the  testimony 
and  blessing  of  a  good  conscience  in  the  calami- 
ties allotted  to  him  :  1)  he  can  step  quietly  before 
his  God  and  pray  for  help;  2)  he  can  prove  his 
good  cause  with  entire  cheerfulness  and  call 
upon  God  to  judge  ;  3)  he  knows  and  praises 
the  righteousness  of  God  which  is  in  favor  of 
the  pious  and  against  his  enemies. — Krinz: 
The  kiugdom  of  God  comes  not  only  with  grace 
to  the  penitent,  but  also  with  judgment  to  the 
impenitent. 

[Matih.  Henry:  The  sinner's  head  with  its 
politics  conceives  mischief,  contrives  it  with  a 
great  deal  of  art,  lays  his  plot  deep,  and  keeps 
it  close;  the  sinner's  heart  with  its  passions 
travails  with  iniquity,  and  is  in  pain  to  be  de- 
livered of  the  malicious  projects  it  is  hatching 
against  the  people  of  God.  But  what  doth  it 
come  to  when  it  conies  to  the  birth?  It  is  a 
falsehood,  it  is  a  cheat  upon  himself,  it  is  a  lie 
in  his  right  hand;  he  cannot  compass  what 
he  intended,  nor  if  he  gain  his  point,  will  he 
gain  the  satisfaction  he  promised  himself. 
— Spurgeon  :  As  the  shadow  follows  the  sub- 
stance, so  envy  pursues  goodness.  It  is  only  at 
the  tree  laden  with  fruit  that  men  throw  stoues. 
If  we  would  live  without  being  slandered  we 
must  wait  till  we  get  to  heaven.     Let  us  be  very 


88 


THE  FIRST  BOOK  OF  PSALMS. 


heedful  not  to  believe  the  flying  rumors  which 
are  always  harassing  gracious  men  If  there 
are  no  believers  in  lies  there  will  be  but  a  dull 
market  in  falsehood,  and  good  men's  characters 
will  be  safe.  Ill-will  never  spoke  well.  Sin- 
ners have  an  ill-will  to  saints,  and  therefore  be 
sure  they  will  not  speak  well  of  them. — We  can 
not  pray  too  often,  and  when  our  heart  is  true, 
we  shall  turn  to  God  in  prayer  as  naturally  as 
the  needle  to  its  pole. — God  defends  the  right. 
Filth  will  not  long  stick  on  the  jiure  white  gar- 
ments of  the  saints,  but  shall  be  brushed  off  by 
Divine  providence  to  the  vexation  of  the  men 
by  whose  base  hands  it  was  thrown  upon  the 
godly. — Truth  like  oil  is  ever  above,  no  power 


of  our  enemies  can  drown  it  — The  best  day  that 
ever  dawns  on  a  sinner  brings  a  curse  with  it. 
Sinners  may  have  many  feast  days,  but  no  safe 
days.  From  the  beginning  of  the  year  even  to 
its  ending,  there  is  not  an  hour  in  which  God's 
oven  is  not  hot  and  burning  in  readiness  for  the 
wicked,  who  shall  be  as  stubble. — God's  sword 
has  been  sharpening  upon  the  revolving  stone 
of  our  daily  wickedness,  and  if  we  will  not  re- 
pent, it  will  speedily  cut  us  in  pieces.  Turn  or 
burn  is  the  sinner's  only  alternative. — Curses 
are  like  young  chickens,  they  always  come  home 
to  roost.  Ashes  always  fly  back  in  the  face  of 
him  that  throws  them. — C.  A.  B.] 


PSALM  VIII. 


To  (he  chief  Musician  upon  Gittith,  A  Psalm  of  David. 

1  O  Lord  our  Lord, 

How  excellent  is  thy  name  in  all  the  earth  ! 
Who  hast  set  thy  glory  above  the  heavens. 

2  Out  of  the  mouth  of  babes  and  sucklings  hast  thou  ordained  strength 
Because  of  thine  enemies, 

That  thou  mightest  still  the  enemy  and  the  avenger. 

3  When  I  consider  thy  heavens,  the  work  of  thy  fingers, 
The  moon  and  the  stars,  which  thou  hast  ordained ; 

4  What  is  man,  that  thou  art  mindful  of  him  ? 
And  the  son  of  man,  that  thou  visitest  him  ? 


5  For  thou  hast  made  him  a  little  lower  than  the  angels, 
And  hast  crowned  him  with  glory  and  honour. 

6  Thou  madest  him  to  have  dominion  over  the  works  of  thy  hands ; 
Thou  hast  put  all  things  under  his  feet : 

7  All  sheep  and  oxen, 

Yea,  and  the  beasts  of  the  field ; 

8  The  fowl  of  the  air,  and  the  fish  of  the  sea, 

And  whatsoever  passeth  through  the  paths  of  the  seas*. 

9  O  Lord  our  Lord,  how  excellent  is  thy  name  in  all  the  earth ! 


EXEGETICAL   AND   CRITICAL. 

Title  and  Character. — Even  Olsh.  finds  no 
occasion  to  give  up  the  Davidic  authorship  of 
this  Psalm,  which  has  since  been  maintained  by 
Hitzig  in  a  new  way.  This  as  well  as  all  Psalms 
placed  in  relation  to  Gittith  (vid.  Introduction), 
resounds  with  the  praise  of  Jehovah. 


The  use  made  of  passages  from  this  Psalm 
in  Matth.  xxi.  1G  ;  1  Cor.  xv.  27;  Heb.  ii.  6  sq., 
with  various  references  to  Messianic  circum- 
stances is  entirely  different  from  the  Messianic 
nature  of  the  entire  Psalm,  which  has  been 
maintained  by  many  interpreters  of  all  periods. 
The  author  rather  on  a  moonlight  and  starlight 
night  (ver.  3),  under  the  sense  of  the  majesty 
of  the  Creator  (ver.  1  c)  beaming  from  the  fir- 


PSALM  VIII. 


89 


mament,  praises  the  goodness  shown  towards 
frail  uiau  by  the  God  of  the  Covenant,  Who  is 
identical  with  the  Creator.  This  goodness  is 
partly  shown  in  the  sovereignty  of  man  as  the 
image  of  God  over  all  creatures,  and  partly  is 
declared  in  the  revelation  and  grace  of  the 
true  God  given  to  the  members  of  the  people 
of  the  covenant.  It.  is  true  that  the  latter 
reference  is  not  developed  here,  but  it  is  not 
only  presupposed  in  the  Psalmist's  position  in 
life,  but  it  governs  his  entire  feelings  and 
thoughts,  so  much  so  that  the  reflection  called 
forth  in  him  by  looking  upon  the  starry  heavens 
begins  and  closes  by  mentioning  it  with  praise. 
We  have  no  sure  support  for  a  nearer  indication 
of  the  time  of  composition.  The  reference  to 
the  youth  of  David  as  the  shepherd  boy  (Xackti- 
gal.,  Tholuek)  is  very  unlikely,  or  indeed  to  the 
time  immediately  after  his  victory  over  Goliath 
(Sachs  with  reference  to  ver.  2).  Ilitzig  sup- 
poses a  reference  to  the  time  of  the  war  against 
the  Amalekites,  with  reference  to   1  Sam.  xxx. 

1     9  * 

Sir.  I.  Ver.  1.  Our  Lord. — The  speaker  is 
not  the  congregation  (Delitzsch)  which  has  only 
appropriated  the  Psalm,  but  a  believer,  who  not 
only  declares  himself  to  be  a  member  of  the 
congregation  whose  Lord  is  Jehovah,  but  also 
acknowledges  this  Lord  of  the  congregation  per- 
sonally, and  as  His  servant  and  worshipper,  now 
makes  conspicuous  with  emphatic  praise  the 
glory  of  that  name,  which  God  has  throughout 
the  world  among  men  as  the  Creator,  over  against 
t  hat  book  of  nature  revealing  the  Divine  majesty, 
shining  down  from  heaven.  That  this  is  the 
fundamental  idea  and  all-prevailing  sentiment 
of  the  Psalm  follows  necessarily  from  the  position 
of  the  relative  clause  after  the  principal  clause, 
and  from  the  introductory  address  to  God. — 
Thou  who  hast  put  Thy  majesty  upon  the 
heavens. — -The  language  of  the  present  text  is 
very  much  disputed  (vid.  the  thorough  discussion 
of  Hupfeld),  because  the  form  ilJjl  occurs  only  as 
imperative,  and  as  such  cannot  be  connected  with 
the  relative  (comp.,  however,  Bottcher,  JEhrenl. 
42,  Neue  JEhrenl.  II.  224) ;  and  the  proposed 
explanations  are  so  questionable  that  many  inter- 
preters propose  other  vowel  points,  as  Paulus  and 


*  [Perowne  :  "  We  see  him  in  his  lonely  watchings,  now 
casting  a  vigilant  glance  around  him  lest  any  beast  of  pr<  y 
threaten  '  those  few  sheep  in  the  wilderness,'  and  now  lifting 
a  loving  and  observant  eye  to  heaven,  and  as  the  bright 
stars  come  out  one  after  another  in  the  Eastern  sky,  with  a 
brilliancy  anil  splendor  almost  unimaginable  to  us,  his  heart 
fills  with  the  thought  that  it  is  Jehovah,  the  God  of  Israel, 
who  basset  His  glory  there,  to  be  seen  of  all  eyes,  to  bo 
praised  even  by  the  tongues  of  children.  But  from  heaven 
his  thoughts  turn  again  to  earth,  from  the  glory  of  God  to 
man  formed  to  acknowledge  that  glory.  And  his  first  thought 
is,  us  it  must  be  in  any  case,  an  humbling  one.    What  is 

man.  man  in  his  frailty,  his  littleness,  his  sin!  What  is  man 
in  His  sight  who  made  yon  heavens,  and  planted  in  them 
those  glittering  orbs?  And  then  comes  the  correcting 
thought,  the  thought  of  man's  greatness  and  dignity  as  made 
in  the  image  of  God,  and  appointed  by  Him  to  have  dominion 
o\er  all  the  creatures  of  the  earth."  Delitzsch:  "This  Psalm 
is  a  lyrical  echo  of  the  Mosaic  account  of  creation."  "As 
the  gospels  contain  no  words  of  Jesus  before  the  time  of  His 
baptism,  and  the   New  Testament  Canon   has  no  writings  of 

the  Apostles  before  Pentecost,  so  the  old  Testament  has  no 

Psalms  of  David  before  he  was  anointed.  From  the  time  when 
hewasanointed  by  the  God  of  Jacob,  he  is  the  sweet  Psalmist 
of  Israel,  on  whose  tongue  is  the  word  of  Jehovah,  2  Sam. 

xxhi.  1  sq.''  It  is  probable  that  this  Psalm  dates  from  the 
i-arli  r  part  of  David's  life,  some  time  during  his  wanderings 
in  the  wilderness  when  pursued  by  Saul. — C.  A.  B.J 


Kurtz  n3"i=whose  glory  is  praised,  or  Ewald 
rijn=raises  itself,  Sept.  izijpdrj,  or  stretches 
itself  out  (Clause,  et  al.),  whilst  Ilitzig,  in  order 
to  gain  the  last  meaning,  and  to  support  it  by  a 
closer  etymology  by  derivation  from  JITI  removes 
the  n  as  an  article  to  the  following  noun,  leaving 
|H.  Hupfeld,  however,  with  the  ancient  trans- 
lations, would  read  H/ifO,  because   the    phrase 

T  -  T  * 

7j^  Tin  jn.l=to  put  authority  upon,  to  invest 
with  authority,  is  frequent,  and  a  finite  verb  is 
indispensable.  [Cut,  as  Riehm  shows,  this  is  a 
very  violent  correction,  and  then  the  application 
of  this  phrase  to  God  in  the  usual  sense  of  His  in- 
vesting the  heavens  with  His  Divine  majesty  has 
serious  objections.  It  is  better,  with  Riehm, 
to  fall  back  upon  the  explanation  of  Ewald. 
"Thou  whose  glory  raises  itself  above  the  hea- 
vens, or  'rises  above'  the  heavens." — C.  A.  B.] 
But  whatever  we  may  do  with  the  language 
of  the  text,  the  position  of  the  clause  does  not 
leave  it  doubtful,  but  that  the  emphasis  of  the 
sentence  is  upon  these  witnesses  to  the  glory  of 
God  whose  province  is  the  entire  earth,  and 
which  therefore  are  in  relative  contrast  to  the 
witnesses  of  the  Divine  glory,  whose  sphere  is 
on  the  one  side  the  people  of  God  and  on  the 
other  the  heavens.  Since  now  the  account 
of  the  creation,  Gen.  i.  1,  resounds  in  the 
contents  of  the  Psalm  itself,  ami  the  refer- 
ence is  neither  prophetical  to  the  worship  of 
the  God  and  King  of  Israel  among  all  nations, 
nor  can  this  be  historically  the  reference 
(even  without  regard  to  the  re-echo  of  ver. 
4,  in  Job  vii.  17);  moreover,  it  is  not  allowable 
to  refer  the  name  of  Jehovah  here  in  the  narrow 
sense  to  the  name  applied  by  the  Israelites  to  the 
God  of  the  Covenant  and  of  Revelation,  but  we 
must  think  of  the  splendid  and  majestic  name, 
with  which  men,  throughout  the  world,  even 
where  the  true  nature  of  God  is  still  unknown, 
ignorantly  praise  the  true  God  as  the  God  whose 
glory  shines  down  upon  them  from  the  firma- 
ment; it  is  therefore  easy  to  see  why  the  explana- 
tions of  some  of  the  older  interpreters,  "  whose 
glory  above  the  heavens,  etc.,  is  praised  by  an- 
gels," is  untenable.  Kurtz  speaks  besides  even 
of  "the  song  of  all  the  spheres,  of  all  the  worlds 
of  the  heavens,"  which  is  entirely  contrary  to 
Hebrew  ideas. 

Sir.  II.  Ver.  2.  Out  of  the  mouth.— This 
specification  does  not  allow  ns  to  find  merely  an 
expression  of  the  general  thought  that  God  ac- 
complishes the  greatest  things  on  earth,  and  re- 
veals His  glory  by  means  of  the  weakest  instru- 
ments and  the  least  means.  The  expression  is 
not  the  periphrase  of  the  subj.  =  ''from  the 
size  of  a  boy,"  but  has  a  manifest  reference  back 
to  the  name,  ver.  1  b.  We  might  therefore  think 
first  of  all  of  the  religious  expressions  of  chil- 
dren from  the  lisping  of  sucklings,  and  the  stam- 
mering prayers  of  little  children  under  the  im- 
pression of  the  wondrous  magnificence  of  the 
evening  heavens,  even  to  the  confession  of  the 
true  God  in  the  mouth  of  the  young,  especially 
as  sucklings  three  years  old  were  common  in  Is- 
rael, and  the  parallel  Hebrew  word  refers  to  still 
more  matured  boys,  1  Sam.  xv.  3;  xxii.  19,  who 
ask   bread,  Lam.    iv.  4,  and   play  in  the  street, 


90 


THE  FIRST  BOOK  OF  PSALMS. 


Jer.  vi.  11 ;  ix.  20.  In  this  sense  also  Jesus 
makes  use  of  this  passage,  Matth.  xxi.  16.  ami 
this  use  is  still  more  appropriate  if  with  the  Sept. 

and  many  interpreters  ~\$  is  regarded  as 
praise.  This  meaning  however  is  possible  only 
in  special  connections.  Originally  and  properly 
this  word  means,  firmness,  might,  npd-oe.  Since 
now  there  is  a  reason  for  this  given,  it  would  be 
more  in  accordance  with  the  text  to  think,  not 
indeed  of  the  living  breath  of  the  lately  born, 
the  first  cry  of  the  suckling  (Umbr.,  et  al.)}  or  of 
the  mouth  as  the  organ  of  suckling  (Kimchi)  which 
would  only  refer  to  the  wonder  of  the  existence 
and  support  of  the  human  race;  but  rather  to 
find  a  reference  to  the  wonder  of  the  capacity  of 
speech  (Aben  Ezra,  Tholuck,  et  al.),  to  which  Dm- 
breit  also  is  partially  inclined  when  he  finally 
mentions  the  movement  of  the  mouth  in  order  to 
form  the  sounding  word.  It  is  by  speaking  that 
man  is  specifically  distinguished  from  the  other 
inhabitants  of  earth,  and  which  is  very  particu- 
larly calculated  as  a  Divine  force  (Calv.,  et  al.) 
to  hush  those  who  show  themselves  to  be  the  ad- 
versaries of  the  honor  of  God;  the  enemies  of 
tne  recognition  of  His  glory  on  earth ;  there- 
vengeful  oppressors  of  the  people  of  Jehovah. 
[Ewald:  "What  a  contrast!  There  the  wild, 
defiant  enemies  thirsting  to  destroy,  here  the 
weakest  of  creatures,  and  yet  his  joyful,  lisping 
mouth  is  sufficient  to  defend  the  Creator  against 
all  the  blasphemies  of  the  enemy."  So  like- 
wise Hupfeld:  "  God  has  founded  for  Himself 
out  of  the  mouth  of  sucklings  and  children  a 
strong  (invincible)  stronghold  against  His  ene- 
mies, that  is  :  He  has  out  of  their  mouths  a 
mighty  (incontrovertible)  apology  (of  His  good- 
ness and  greatness)  which  is  sufficient  to  bring 
all  His  opponents  to  silence."  This  is  by  far  the 
best  interpretation. — C.  A.  B.] 

The  Hebrew  text  does  not  allude  to  their  de- 
struction (many  interpreters  following  the  an- 
cient translations).  Hitzig  is  too  narrow  in  his 
reference  of  the  entire  passage  to  the  special  fact 
that  the  Amalekites  in  the  surprise  of  Ziklag  did 
not  avenge  themselves  on  account  of  the  massa- 
cre, 1  Sam.  xxvii.  8,  9,  but  killed  none,  1  Sam. 
xxx.  1  sq.,  which  David  now  refers  to  the  pro- 
tection of  Jehovah,  who  by  the  crying  of  the 
children  excited  in  the  souls  of  the  national 
enemy  a  humane  pity,  which  tamed  his  fury. 
With  the  Messianic  interpretation,  the  passage 
is  usually  (Calov,  Geier,  Schmidt,  J.  H.  Mich., 
Stier)  referred  to  the  founding  of  the  Christian 
Church,  and  the  praise  of  God  in  the  gospel  by 
vi'/TTioi,  or  people  of  a  similar  spirit  to  children. 

Sir.  III.  Ver.  3.  "When  I  consider,  etc.— 
"3  is  here  a  particle  of  time,  and  not  of  cause  (for) 
as  Stier  erroneously  regards  it.  The  concluding 
clause,  ver.  4,  is  an  exclamation  of  astonishment, 
yet  of  humility,  prayer,  and  trust,  in  view  of  the 
loving  and  careful  condescension  of  the  Creator 
towards  man,  who  is  intentionally  named  enosh, 
as  the  weak.  The  reference  back  to  the  creation 
begins  with  ver.  6.  Here  the  expressions,  (as 
well  those  which  describe  man,  as  those  which 
describe  the  Divine  care  over  him),  refer  too 
clearly  to  the  present  testimonies  of  the  goodness 
of  God  towards  man,  born  of  mortals,  that  we 
should   with  Hupf.  regard  the  imperf.   here  as 


preterite,  and  should  think  of  the  free  and  firm 
resolution  of  love,  from  which  the  creation,  and 
especially  the  creation  of  man,  originated. 

Sir.  IV.  Ver.  5.  And  so  thou  lettest  him 
lack  a  little  of  divinity. — ["Far  thou  hast 
made  him  a  little  lower  than  the  anrjels."  A. 
V.]*  The  following  words  show  that  the  Psalm- 
ist has  in  view  the  sovereignty  which  has  been 
given  to  man,  created  on  earth,  "in  the  image 
of  God,"  Gen.  i.  26.  We  are  here  therefore  to 
think  of  the  Divine  image  in  man,  which  endows 
him  with  the  royal  prerogative  over  the  crea- 
tures of  the  world.  The  connection  of  the  cau- 
sal piel  of  IDn  with  the  object  by  lip  does  not 
allow  vis  to  regard  the  Psalmist  as  saying,  there 
was  little  lacking  and  man  had  been  like  God. 
He  says  :  There  was  not  much  lacking  but  that 
man  should  have  been  placed  in  that  class  of  be- 
ings which  embraces  God  and  the  angels,  that  is 
to  say  the  Elohim.  Elohim  may  indeed,  it  is  true, 
express  merely  the  abstract  divinity  (Hengst., 
Hupf.)  but  with  this  limitation,  including  the 
angels  (Hitzig)  a  very  suitable  sense  would  be 
given.  Since  now,  Pss.  lxxxii.  1,  6:  xcvii.  7, 
9,  afford  a  more  comprehensive  use  of  the  word 
Elohim,  and  this  with  the  article  means  at  times 
only  a  supernatural  creature,  1  Sam.  xxviii.  13  ; 
Zech.  xii.  8,  we  have  here  sufficient  reason  for 
clearness  of  explanation  even  to  suppose  that  it 
is  a  designation  of  a  class.  If  now,  God  caused 
that  man  should  lack  a  little  of  that  which  the 
Elohim  possess  as  such,  this  can  hardly  be  any- 
thingelsethan  immateriality  (Kimchi,  Delitzsch). 
It  is  not  allowable,  however,  with  the  ancient 
translations  and  the  Rabbins  to  think  merely  of 
angels,  [A.  V.]  or  indeed  according  to  the  Sept.  to 
regard  the  "  little  "  as  for  a  short  time,  whereby 
with  the  Messianic  interpretation  this  passage 
refers  to  the  state  of  humiliation  as  the  following 
member  of  the  verse  to  the  exaltation  of  Jesus 
Christ,  vid.,  Comm.  on  Heb.  ii.  6  sq.  The  verbs 
are  all  imperfects,  and  refer  to  the  fact  that 
these  peculiarities  man  has  retained  since  the 
creation  in  spite  of  the  fall,  and  indeed  as  the 
connection  of  ver.  5  with  ver.  4  shows,  inconse- 
quence of  the  provision  of  Divine  love.  The 
perfect  is  found  only  in  the  closing  clause  of 
ver.  6  b.,  which  recapitulates  and  expresses  the 
firm  assurance  and  constant  arrangement  (Hup- 
feld). This  suggests  the  application  to  the  king- 
dom of  Christ,  1  Cor.  xv.  27.  "Out  of  the  very 
depths  of  this  consciousness,  how  little  man  ap- 
pears when  contrasted  with  GoJ,  arises  faith  in 
the  love  of  the  heavenly  Father  who  is  not  for- 
getful of  the  weak  children  of  men,  whom  He 
has  called  into  existence."  (Umbreit). 

Sir.  V.  Ver.  7.  Sheep. — -In  Hebrew  the  word 
is  a  poetical  form  of  a  word  which  means  the 
small  cattle  of  the  herd,  and  especially  the 
sheep  and  goats.  The  following  expressions 
likewise  appear  in  poetical  forms  which  lead  the 
eye  in  increasing  breadth  of  vision  over  the 
entire   realm   of    human    sovereignty.!      Bdtt- 

*  [Many  commentators  regard  this  and  ttie  following 
clauses  as  still  dependent  upon  '3,  that  (Ewald,  Perowne,  et 
al.),  but  it  is  better,  with  Hupfeld  and  Hitzig,  to  regard 
these  clauses  as  independent,  for  otherwise  the  sentence 
would  be  too  much  involved  for  Hebrew  poetry. — C.  A.  B.] 

t  [The  sovereignty  of  our  first  parents  in  Eden  was  com- 
plete., the  sovereignty  of  man  now  is  merely  partial,  but  the 
second  Adam  regained  that  sovereignty  in  its  fulness   for 


PSALM  VIII. 


91 


ohor,  on  account  of  ver.  8  b,  which  is  certainly 
very  singular  and  striking,  refers  to  the  men 
who  make  their  way  through  the  agitated  paths 
of  the  sea.  Sj  also  previously  Alien  Ezra  and 
Kimchi.  [The  proper  reference  is  to  the  other 
inhabit  ints  of  the  sea,  from  the  leviathan  down 
to  the  smallest  creature  which  moves  on  the 
waters,  vid.  1's.  civ.  2-3,  26. — C.  A.  B.] 

\_Str.  VI.  Ver.  '.).  Delitzsoh:  "The  Psalmist 
has  now  proved  what  he  stated  ver.  1,  that  the 
name  of  Jehovah,  the  glory  of  which  radiates 
from  the  heavens,  is  also  glorious  on  earth. 
Tims  the  thought  with  which  he  began  the 
Psalm  is  repeated  as  a  conclusion  with  fulness 
of  meaning,  and  thus  the  Psalm  is  wound  to- 
g  ther  as  a  wreath."]* 

DOCTRINAL    AND    ETHICAL. 

1.  The  congregation  confesses  that  the  re- 
vealed God  is  its  sovereign,  and  hopes  that  the 
name  in  which  God  has  manifested  Himself  ac- 
cording to  His  true  nature,  will  be  proclaimed 
sometime,  in  all  lands,  and  be  praised  as  glorious 
in  the  entire  earth,  lint  it  recognizes,  also,  that 
among  all  nations  religious  feelings  are  espe- 
cially awakened  by  looking  at  the  starry  heavens, 
and  that  therefore  the  most  glorious  names  are 
everywhere  given  to  the  Divine  Being  whose 
majesty  shines  down  from  the  firmament. 

'1.  Among  created  beiugs  it  is  especially  man, 
whom  God  has  made  use  of  upon  earth  as  the 
instrument  of  His  communications  and  organ  of 
Sis  revelations.  He  has  given  man  the  capacity 
of  speech,  and  thereby,  even  in  the  mouths  of 
the  smallest  children,  He  his  prepared  for  Him- 
self that  power  which  is  best  adapted  to  refute 
the  adversaries  of  the  Church  of  God,  and  to 
spread  abroad  His  true  and  holy  name;  the 
power  of  speech,  especially  of  the  word  which 
comes  from  God  and  testifies  of  God.  Thus  on 
the  inie  side  man  is  distinguished  from  all  other 
earthly  creatures,  an  1  placed  in  a  special  rela- 
tion to  God;  and  on  the  other  side  it  gives  the 
most  suitable  means  not  only  of  religious  com- 
munications in  general,  but  of  overcoming  the 
deification  of  nature  by  faith  in  Divine  revela- 
tion. 

3.  Man,  when  compared  with  the  magnificent 
phenomena  of  the  heavens,  may  appear  very 
trilling  and  insignificant,  but  when  considered 
as  the  object  of  Divine  care  his  preeminence 
over  all  creatures  becomes  manifest,  and  he 
should  be  thankful  in  remembrance  of  this,  and 
maintain  true  humility  with  all  the  greatness 
bestowed  upon  him,  confessing  his  frailtg  and 
his  descent  from  men  of  Adam's  race. 


Himself  and  His  redeemed,  ami  it  is  realized  again  according 

phecj  in  the  Messianic  kingdom,  Is.  xi.  6-9.— C.  A.  is") 

Wordsworth:  ••  How  fully  was  the  language  of  the  Psalm 

l  in  that  night  when  the  stars  were  shining  on  those 

Holds  of  Bethlehem  where  David  had  kept  his  father's  sheep  ; 

and  the  angels  chanted  in  tl ira  of  shepherds  the  gratu- 

latory  hymn, 'Glory  to  God  in  the  highest,  and  on  earth 
I-  *  i,  good-will  toward  men,'  tor  tin-  descent  of  the  Son  of 
God  to  become  Ron  of  Man  :  and  when  the  nature  of  man 
was  exalted  j„  Christ  to  a  higher  elevation  than  that  of  the 
angels  themselves;  and  when  the  new  star  in  tie-  heaven 
Bhoneto  lead  the  Gentiles  to  His  light,  and  kin^s  to  the 
brightness  of  His  rising  (Is.  Ix.8);  and  again, at  that  day 
when  the  'men  of  Galilee,'  who  were  despised  as  mere  babes 
•  by  the  wise  men  of  this  world,  stood  on  the  Mount  of  Olives, 
a-ul  saw  Him  exalted  in  -lory  above  the  heavens."— C.  A.  B.J 


4.  Man  is  born  in  the  image  of  Adam,  he  was 
yet  created  as  the  image  of  God,  and  in  conse- 
quence of  this  he  has  that  within  him,  which 
gives  reason  to  reckon  him  aimost  to  the  class 
of  supernatural  creatures.  This  is  his  ra- 
tional and  moral  nature.  By  this  he  has  a 
nature  which  makes  him  capable  of  attaining 
his  destiny,  of  being  as  an  image  of  the  glory 
and  majesty  of  God,  sovereign  over  the  world 
which  surrounds  him.  For  the  true  fulfilm  /■( 
of  this  destiny  we  are  referred  from  the  Old  to 
the  New  Covenant. 

nOMILETICAL   AND    PRACTICAL. 

lie  who  would  rule  properly  must  serve  God 
properly. — The  conflict  between  the  Divine  pur- 
pose and  the  present  condition  of  man ;  whence 
it  comes,  and  how  it  is  to  be  obviated. — The 
glorification  of  the  name  of  God  in  the  congre- 
gation, and  by  the  congregation  over  the  entire 
earth. — Man  is  like  the  rest  of  the  world,  God's 
workmanship,  but  he  is  designed  to  be  ruler  of 
the  world,  as  the  image -of  the  Divine  glory  and 
majesty. — Man  belongs  to  two  worlds,  the  visi- 
ble and  the  invisible  ;  hence  he  has  a  great  and 
difficult  task;  let  us  see  what  hinders  and  what 
promotes  its  fulfilment. — The  high  position  and 
dignity  which  God  has  given  man  among  the 
creatures,  iinposes  upon  him  responsibilities 
which  he  can  lultil  only  as  a  member  of  the 
Church  of  God. — Man  is  prevented  from  fulfill- 
ing his  destiny  less  by  his  natural  frailty,  than 
by  his  Adamic  nature. — No  man  is  too  insignifi- 
cant, weak,  poor,  or  little  for  the  service  of 
God;  God  makes  even  of  the  smallest  children 
arms  of  His  grace  and  instruments  of  His  / 
— What  God  does  even  to  sucklings  reveals  His 
glory  more  than  the  magnificence  of  the  stars. 
— It  is  true  we  may  know  something  of  God  and 
His  glory  from  the  works  of  creation,  so  that 
even  the  heathen  in-ai.se  God  after  their  fashion  ; 
but  only  in  the  Church  can  we  truly  learn  who 
God  is,  and  what  we  have  in  Iliru,  and  how  to 
serve  Him  aright. — We  need  not  only  the  crown 
of  eternal  life,  but  we  must  also  be  mindful  of 
the  crown  of  thorns,  and  the  crown  of  rtjhlcuus- 
ness. 

Stakke  :  The  beginning  and  end  of  this 
Psalm  are  in  harmony  ;  can  it  be  impossible  for 
God  to  make  it  thus  witli  the  beginning  and  end 
of  the  New  Testament  Church  » — The  more  we 
recall  to  mind,  with  shame  and  humility,  our 
own  unworthiness,  the  greater  and  more  glori- 
ous will  be  our  portion  of  the  gracious  benefits 
of  God,  in  Christ. — The  sovereignty  over  all 
creatures,  lost  by  Adam,  Jesus  has  regained,  and 
bestows  it.  upon  His  people  ;  hence  they  may  use 
all  creatures  with  a  good  conscience  in  the  Di- 
vine order,  1  Cor.  iii.  21  sq.;  1  Tim.  iv.  4. — The 
Gospel  has  glorified  the  name  of  the  gracious 
God  in  all  parts  of  the  world — whilst  under  the 
law  scarcely  anything  was  known  of  this  name 
even  in  the  Holy  Land. — Fiusen :  Despise  not 
the  smallest  and  weakest  instrument;  God  is 
mighty  in  weakness. — Baumgartf.n  :  We  can 
reverence  nothing  more  than  the  name  of  God, 
that  is.  what  He  has  revealed  and  made  known 
of  Himself  and  His  perfections. — Hkkberger  : 
Those  are  the  best    musicians  who  allow  them- 


02 


THE  FIRST  BOOK  OF  PSALMS. 


s  slves  to  be  used  for  the  glory  of  God. — Taube  : 
All  knowledge  and  worship  of  God  has  its  first 
and  last  roots  in  the  name  of  God. — The  Al- 
mighty uses  weakness,  in  order  that  the  power, 
and  therefore  the  glory,  may  be  of  God,  and  not 
of  man. — Umbreit:  Humanity  without  religion 
is  brutality. — Diedrich:  It  is  the  delight  of  the 
pious  that  God  has  made  for  Himself  by  His 
government  a  glorious  name  in  all  lands. — No- 
thing in  nature  should  prevent  us,  if  only  we 
are  in  right  relations  with  God. 

[Spurgeon  :  We  may  style  this  Psalm  the  song 
of  the  Astronomer:  let  us  go  abroad,  and  sing 
it  beneath  the  starry  heavens  at  eventide,  for  it 
is  very  probable  that  in  such  a  position  it  first 
occurred  to  the  poet's  mind. — He  who  delights 
in  the  songs  of  angels  is  pleased  to  honor  Him- 
self in  the  eyes  of  His  enemies  by  the  praises 
of  little  children.  What  a  contrast  between  the 
glory  above  the  heavens  and  the  mouth  of  babes 
and  sucklings  !  yet  by  both  the  name  of  God 
is  made  excellent.  Spurgeon's  Treasury  of 
David: — Chalmers:  There  is  much  iu  the 
scenery  of  a  nocturnal  sky  to  lift   the  soul  to 


pious  contemplation.  That  moon  and  those  stars, 
what  are  they  ?  They  are  detached  from  the 
world,  and  they  lift  us  above  it.  We  feel  with- 
drawn from  the  earth,  and  rise  in  lofty  abstrac- 
tion from  this  little  theatre  of  human  passions 
and  human  anxieties.  The  mind  abandons  itself 
to  reverie,  and  is  transferred  in  the  ecstacy  of  its 
thought  to  distant  and  unexplored  regions.  It 
sees  nature  in  the  simplicity  of  her  great  ele- 
ments, and  sees  the  God  of  nature  invested  with 
the  high  attributes  of  wisdom  and  majesty. 
— Thomas  Watson  :  Meditation  fits  for  humilia- 
tion. When  David  had  been  contemplating  the 
works  of  creation,  their  splendor,  harmony,  mo- 
tion, influence,  he  lets  the  plumes  of  pride  fall,  and 
begins  to  have  self-abasing  thoughts. — C.  A.  B.] 
[There  is  in  ver.  5  a  wonderful  rebound  of 
feeling;  cast  to  the  earth  by  his  humiliating  re- 
flections upon  the  wonders  of  the  heavens,  and 
the  insignificance  of  man,  he  rises,  lifted  up  by 
the  consciousness  of  the  honor  and  dignity  be- 
stowed upon  him  by  God  in  making  him  greater 
than  all  these  wonders  of  nature. — C.  A.  B.] 


PSALM  IX. 

To  the  chief  Musician  upon  Math-lahben,  A  Psalm  of  David. 

1  I  will  praise  thee,  O  Lord,  with  my  whole  heart ; 
I  will  shew  forth  all  thy  marvellous  works. 

2  I  will  be  glad  and  rejoice  in  thee: 

I  will  sing  praise  to  thy  name,  O  thou  Most  High. 

3  When  mine  enemies  are  turned  back, 
They  shall  fall  and  perish  at  thy  presence. 

4  For  thou  hast  maintained  my  right  and  my  cause; 
Thou  satest  in  the  throne  j  udging  right. 

5  Thou  hast  rebuked  the  heathen,  thou  hast  destroyed  the  wicked, 
Thou  hast  put  out  their  name  forever  and  ever. 

6  O  thou  enemy,  destructions  are  come  to  a  perpetual  end  : 

And  thou  hast  destroyed  cities  ;  their  memorial  is  perished  with  them. 

7  But  the  Lord  shall  endure  forever: 

He  hath  prepared  his  throne  for  judgment. 

8  And  he  shall  judge  the  world  in  righteousness, 

He  shall  minister  judgment  to  the  people  in  uprightness. 

9  The  Lord  also  will  be  a  refuge  for  the  oppressed, 
A  refuge  in  times  of  trouble. 

10  And  they  that  know  thy  name  will  put  their  trust  in  thee: 
For  thou,  Lord,  hast  not  forsaken  them  that  seek  thee. 


11  Sing  praises  to  the  Lord,  which  dwelleth  in  Zion: 
Declare  among  the  people  his  doings. 


PSALM  IX. 


93 


12  When  he  maketh  inquisition  for  blood,  he  remembereth  them: 
He  forgetteth  not  the  cry  of  the  humble. 

13  Have  mercy  upon  me,  O  Lord;  consider  my  trouble  ivhich  I  suffer  of  them  that 

hate  me, 
Thou  that  liftest  me  up  from  the  gates  of  death : 

14  That  I  may  shew  forth  all  thy  praise 

In  the  gates  of  the  daughter  of  Zion:  I  will  rejoice  in  thy  salvation. 

15  The  heathen  are  sunk  down  in  the  pit  that  they  made  : 
In  the  net  which  they  hid  is  their  own  foot  taken. 

16  The  Lord  is  known  by  the  judgment  which  he  executeth 
The  wicked  is  snared  in  the  work  of  his  own  hands, 


Higgaion. 


Selah. 


17  The  wicked  shall  be  turned  into  hell, 
And  all  the  nations  that  forget  God. 

18  For  the  needy  shall  not  always  be  forgotten  : 

The  expectation  of  the  poor  shall  not  perish  forever. 

19  Arise,  O  Lord  ;  let  not  man  prevail : 
Let  the  heathen  be  judged  in  thy  sight. 

20  Put  them  in  fear,  6  Lord  : 

That  the  nations  may  know  themselves  to  be  but  men. 


Selah. 


EXEGETICAL  AND    CRITICAL. 

Its  contents  and  character.  A  Psalm  of 
thanksgiving  (vers.  1,  2)  after  a  victory  (ver.  3) 
over  the  heathen  wrought  by  Divine  judgment 
(vers.  4-(>),  expressing  confidence  in  His  constant 
protection  of  the  oppressed  (vers.  7-10) ;  there- 
fore the  pious  have  to  thank  God  (vers.  11,  12), 
and  pray  to  Him  in  every  time  of  need  (vers.  13, 
14).  The  judicial  government  of  God  causes  the 
enemies  finally  to  perish  and  saves  the  sufferers 
(vers.  15-18);  therefore  the  prayer  (vers.  19,  20) 
which  shows  i  he  dangerous  position  of  the  Psalm- 
ist and  his  people.  The  people  of  Israel  were 
indeed  very  generally  in  such  circumstances  as 
this  (Hupf. ),  but  this  does  not  imply  that  it  is 
here  merely  a  supposed  case  (Hengst.).  If  the 
thankful  remembrance  (ver.  1)  embraces  the  en- 
tire series  of  former  benefits,  yet  ver.  6  refers  to 
what  has  just  happened,  and  indeed  to  great 
overthrows  of  a  foreign  enemy  after  severe  dis- 
tress in  Israel,  which  has  not  even  yet  entirely 
ceased.  There  is  no  sufficient  reason  to  descend 
into  the  times  after  the  exile  (Ewald),  still  less 
for  the  Maccabean  times  with  reference  to  the 
death  of  Judas  Maccabeus  (Venema).  This 
Psalm  cannot  have  originated  in  the  exile  itself 
(  Perrand  i  on  account  of  the  "  gates  of  the  daugh- 
ter of  Zion  "  (ver.  14),  and  we  may  not  place  it 
too  early,  because  ver.  11  already  mentions  Zion 
as  the  royal  seat  of  Jehovah.  In  agreement  with 
this  is  the  reference  which  some  overlook  to  the 
death  of  Goliath  (Chald.  et  al.)  or  to  Absalom  (Ilu- 
ding.),  or  Nabal  (Grot.)  Maurer  thinks  that  the 
king  Hezekiah  was  the  author  of  this  Psalm  after 
his  deliverance  from  the  siege  of  Sennacherib. 
De  Wette  refers  to  the  Assyrian  times  with  re- 
ference to  Is.  xxxiii.  Most  interpreters  abide 
by  David,  and  indeed  either  without  attempting 
to  mark  the  time  more  closely  (Dathe,  Knapp, 


Rosenm.),  or  refer  it  to  the  Ammonite  and  Sy- 
rian war  (Mich.,  Muntinghe,  et  al.),  or  what  is 
best,  to  the  wars  with  the  Philistines  after  the 
event,  2  Sam.  v.  7,  (Hitzig,  Delitzseh).  Hitzig  ad- 
duces as  marks  of  its  composition  in  the  earliest 
times  of  psalmody :  the  rough  and  broken  lan- 
guage, the  terseness  of  expression,  peculiarities 
in  the  use  of  words  and  forms.  He  gives  pro- 
minence to  the  many  resemblances  with  those 
Psalms,  which  are  decidedly  Davidic,  by  the  apt 
remark  that  we  must  not  draw  the  lines  too 
closely  in  distinguishing  the  ideas  and  language 
of  David  (comp.  2  Sam.  i.  19-27;  vii.  18-29; 
xxiii.  1-7):  and  he  remarks  that  we  meet  the 
alphabetical  arrangement  of  verses,  nowhere  in- 
deed before  the  time  of  Jeremiah,  but  that  the 
arrangement  in  the  order  of  the  consonants  is 
here  very  freely  used,  and  is  not  carried  out  ;  a 
later  author  would  not  have  ventured  to  proceed 
so  loosely.* 

The  Psalm  is-  so  complete  in  itself,  and  has 
with  many  strong  resemblances  to  the  following 
Psalm,  such  a  different  tone    that  the   fact  that 


*  [Delitzseh;  "These  two  Psalms  [ix.  and  x.]  show  that 
David  composed  acrostics.  And  why  not  ?  Among  the  Ro- 
tnana  also  Ennius  already  composed  acrostics  (Cicero  de  i/irin. 
II.,  54,2  HI)  who  did  not  belong  to  the  leaden,  bat  to  the  iron 
age,  from  which  the  golden  subsequently  arose  ;  and  our  most 
ancient  German  heroics  are  in  the  form  of  alliteration.  More- 
over, the  alphabetic  form  is  popular,  as  we  see  from  Angus- 
tine.  Retract,  I.  20.  It  is  not  merely  a  weak  substitute  for 
the  departed  spirit  of  poetry,  it  is  not  merely  an  external  or- 
nament for  the  eye,  it  has  itself  a  meaning.  Tin-  didactic  poet 
regards  the  row  of  letters  as  stiirs  up  which  he  leads  his  pu- 
pil to  the  sanctuary  of  wisdom,  or  as  the  casket  of  many  parts 
in  which  he  places  the  pearl  of  his  wisdom.  And  the  lyric 
poet  regards  them  as  the  h;irp  upon  all  the  Strings  of  which 

he  plays  in  order  to  express  his  feelings.  Even  the  prophet 
does  not  scorn  to  allow  the  order  of  letters  to  exert  an  influ- 
ence upon  the  order  of  his  thought,  as  is  clear  from  Nah  i.  3- 
T.  When  now  among  the  nine  alphabetical  Psalms  (ix.,  x., 
xxv.,  xxxiv.,  xxxvii.,  cxi.,  cxii.,  cxix..  cxlv.),  four  hear  the 
name  of  David  i  ix..  xxv..  xxxiv.,  cxlv.)  we  will  not  regard 
them  as  not  by  David  because  the  alphabetical  arrangement 
is  more  or  less"  thoroughly  carried  out."— 0.  A.  B.J 


94 


THE  FIRST  BOOK  OF  PSALMS. 


Psalm  x.,  which  is  without  a  title,  partially  car- 
ries out  the  alphabetical  arrangement  used  in 
this  Psalm  only  to  p,  does  not  justify  us  iu  re- 
garding both  Psalms  as  originally  one  connected 
alphabetical  Psalm,  which  afterwards  was  broken 
up  and  revised  in  two  parts  (although  impor- 
tant reasons  may  be  adduced  for  this.  They  are 
best  presented  by  Hupf.  and  G.  Baur  in  De 
Wette's  Comm.).  Nor  does  it  justify  us  in  accord- 
ance with  the  Sept.  and  Vulgate  to  unite  them 
again  into  one  Psalm  (Ewald,  Krahm,  Sachs) 
[Hitzig  regards  them  as  two  co-ordinate  halves 
of  a  whole  of  higher  unity.  To  this  Delitzsch 
assents,  and  this  seems  to  be  the  best  statement 
of  the  case,  for  the  agreement  is  close  and  re- 
markable as  well  in  the  Psalms  themselves,  as  in 
their  giving  parts  of  the  same  alphabetical  order. 
Hupfeld  shows  that  the  difference  in  totie  is  not 
unusual  in  the  Psalms.  Such  changes  of  feeling 
are  frequent  [vid.  Pss.  xxvii.  ;  xl. ;  and  in  Ps.  ix. 
itself,  in  vers.  13  and  14). — C.  A.  B.] 

An  attempt  has  been  made  by  Delitzsch  to  ex- 
press the  alphabetical  arrangement  of  the  He- 
brew in  German.  It  would,  however,  injure  our 
efforts  for  perspicuity  if  we  should  adopt  it.  It 
only  remains  to  remark  that,  the  introductory 
strophe,  which  states  the  contents,  has  the  same 
initial  letter  X  in  all  four  lines;  that  a  strophe 
with  ~\  is  entirely  lacking  ;  also  one  with  71,  un- 
less this  is  contained  in  the  holy  name  of  God 
(ver.  7,  Hupf.);  and  that  the  closing  strophe  has 
p  instead  of  2. 

[Str.  I.  Ver.  1.  With  my  whole  heart. — 
Hupfeld:  "Partly  with  the  heart,  not  merely 
with  the  mouth,  (Is.  xxix.  13),  sincerely, 
hence  cxix.  7,  'with  honest  heart;'  partly, 
zealously,  with  all  the  powers  of  the  soul,  as 
love  and  trust  in  God  should  be,  Deut.  iv.  29; 
vi.  5;  x.  12,  etc.  In  this  is  contained  the  idea 
that  all  the  honor  is  given  to  God,  all  is  ascribed 
to  His  grace,  and  it  is  not  divided  between  him- 
self and  God  (Calv.)"— C.  A.  B.] 

Sir.  II.  Ver.  3.  In  the  turning  of  mine 
enemies  back. — All  the  ancient  versions  re- 
gard 2  as  temporal,  and  indeed  the  equiva- 
lent of  when  in  the  antecedent,  to  which  the  se- 
cond member  of  the  verse  then  forms  the  conse- 
quent, in  the  future  [So  A.  V.]  Most  interpre- 
ters, however,  find  here  stated  the  subject  and 
reason  of  the  joy  =  on  account  of  that,  but  they 
translate  the  infinitive,  in  whose  stead  imper- 
fects directly  come,  in  the  rule  by  the  perfect, 
and  thus  loosen  somewhat  the  connection  be- 
tween the  fact  of  the  victory  and  its  celebration, 
which  are  so  closely  connected  in  the  Psalm. 
[Delitzsch  regards  the  preposition  2  as  indica- 
ting time  and  reason  at  the  same  time,  like  Latin 
recedentibus  hostibus  meis  retro  =  in  the  turning 
of  my  enemies  back.  So  Ewald,  Alexander.  Pe- 
rowne  renders  it  as  reason,  "  because  mine  ene- 
mies are  turned  backward  (because)  they  stum- 
ble and  perish  at  thy  presence."  Hupfeld  re- 
gards it  as  dependent  upon  the  previous  joy  and 
praise  as  the  ground  or  reason  of  it,  and  trans- 
lates, "  that  mine  enemies  retreat  back,  stumble 
and  fall  before  Thy  countenance."  This  is  the 
best  rendering. — C.  A.  B.] 

The  perfects  in  vers.  4-6,  however,  are  in  con- 
trast with  the  imperfects  in  ver.  7  sq.,  and  show 


that  the  Divine  judgment  is  not  expected  first  on 
account  of  His  righteousness  (De  Wette  and  the 
ancients  who  also  interpreted  this  Psalm  as  Mes- 
sianic), but  has  already  taken  place  (Hupf.  et 
al.)  The  reference  here,  moreover,  is  not  to 
God's  sitting  on  His  eternal,  heavenly,  royal 
throne,  as  ver.  7  a  [A.  V.],  but  to  a  historical, 
and  indeed  judicial  act  of  this  eternal,  all-em- 
bracing Sovereignty  of  God,  for  the  accomplish- 
ment of  which  He  has  taken  His  seat  upon  His 
throne  of  judgment  (ver.  4  b),  which  He  has  set 
up  (ver.  7  6),  and  from  which  also  He  will  in  the 
future  (ver.  8)  hold  judgment,  and  render  deci- 
sions respecting  the  nations. 

Sir.  III.  Ver.  (>.  The  enemy — destroyed 
to  ruins  forever ;  and  cities  hast  Thou 
rooted  out;  their  memory  is  lost,  even 
theirs. — [A.  V.  is  entirely  astray  here.  "  0  thou 
enemy,  destructions  are.  come  to  a  perpetual  end  ;  and 
thou  hast  destroyed  cities  ;  their  memorial  is  pe- 
rished icith  them.1'1 — C.  A.  B.]  Enemy  is  a  col- 
lective noun,  and  is  to  be  connected  with  the 
plural  of  the  following  verb.  With  this  con- 
struction the  following  words  are  to  be  regarded 
as  in  apposition  (De  Wette),  or  as  accusative  of 
effect  (Hupf.).  The  most  ancient  translations 
have  followed  another  pointing  which  is  found 
still  in  same  Codd.;  swords  instead  of  ruins. 
According  to  some  Codd.,  we  must  also  trans- 
late :  cities  hast  thou  forsaken.  The  translation 
enemies  instead  of  cities  is  unjustifiable.  At  the 
close  of  the  clause  the  pronoun  is  placed,  notwith- 
standing the  suffix  has  already  preceded.  The 
emphasis  which  is  thereby  laid  upon  cities  means 
that  their  vanishment  from  history  is  sure,  in 
consequence  of  the  Divine  judgment.  For  the 
various  untenable  attempts  to  explain  this  entire 
passage,  which  is  burdened  with  many  difficul- 
ties, vid.  Rosenm.  Hitzig  explains  very  differ- 
ently :  0  thou  enemy  !  the  abuse  has  an  end  for- 
ever;  and  the  cities  which  thou  forsakest,  their 
remembrance  is  blotted  out  forever.  [This  is  an 
exceedingly  difficult  passage.  The  author  has 
the  true  idea  in  which  he  follows  Hupfeld.  1 
may  mention,  however,  that  the  '■'■Thou  "  refers 
back  to  the  ''Thou"  of  the  preceding  verses,  and 
is  Jehovah  Himself,  and  not  the  enemy. — 
C.  A.  B.] 

Sir.  V.  Ver.  9.  Stronghold  [A.  V.:  "  Re- 
fuge"~\,  literally  height,  as  a  place  of  refuge  to 
which  one  has  been  snatched  away  from  enemies. 
— Oppressed,  literally  down-trodden,  pounded, 
but  constantly  only  in  a  figurative  sense. — 
Trouble,  literally  to  be  cut  off,  partly  as  ex- 
cluding, a  bar,  partly  as  confining,  distress 
(Hupf.). 

Sir.  VI.  Ver.  12.  For  the  avenger  of  blood 
has  remembered  them  [A.  V.:  "  When  he 
makcth  inquisition  for  blood."  The  ^2  is  not 
"  when,"  as  in  the  English  version,  but  "for," 
"because,"  assigning  the  reason  of  the  praise,  as 
Ewald  and  the  author,  or  the  subject  of  the  de- 
claration "that,"  as  Hupf.  and  Delitzsch. — Hupf.: 
"  D'DT  &1P  properly  means  the  goel,  the  nearest 
relative  of  the  murdered  man,  who  must  avenge 
him  according  to  the  Oriental  custom  ;  here  a 
title  of  God  as  one  who  punishes,  recompenses, 
and  judges;  primarily  of  bloodshed — but  it  is 
not  confined  to  this,  but  extends  to  the  punish- 


PSALM  IX. 


95 


ment  of  misdeeds  in  general."  "Blood  is  used 
typically  or  synedochically,  not  only  for  death, 
destruction  in  general,  but  also  for  injury,  harm, 
hurt  of  any  kind.  So  'blood-guilt'  is  also  used 
generally  for  wickedness,  violence,  and  the  guilt 
or  liability  for  it,"  vid.  Hupf.  in  loco.  "Thus 
God  is  said  to  be  the  avenger  of  blood,  as  the 
avenger  of  evil  in  general,  derived  from  the  most 
conspicuous  kind  of  wickedness  and  its  punish- 
ment."—C.  A.  B] 

The  reading  (ver.  12)  is  doubtful,  mostly  be- 
tween D"J#  and  D'p^.  Hupf.  seeks  to  prove 
against  Hengst.  that  there  is  no  difference  in  the 
meaning,  but  Delitzsch  maintains  that  the  former 
word  means  :  those  who  are  in  a  condition  of  de- 
pression owing  to  afflictions  which  have  befallen 
them;  the  latter:  those  who  are  in  a  condition 
of  internal  commotion,  that  is,  of  humility  and 
meekness. 

Str.  VII.  Ver.  13.  Be  gracious  unto  me 
[A.  V.:  "Have  mercy  upon  me"]. — In  the  He- 
brew figuratively,  in  an  uncontracted  form  of  a 
word  which  is  usually  contracted.  Many  inter- 
preters, even  Delitzsch  and  Hitzig,  find  invers.  13 
and  14  the  prayer  of  the  sufferer  mentioned  in 
ver.  12;  others,  with  Calv.,  regard  the  second 
part  of  the  Psalm  as  beginning  here,  the  prayer 
for  help,  for  which  the  former  part  lays  the 
foundation;  others  still,  with  Ruding.,  regard 
the  prayer  as  breaking  forth  in  sudden  change 
of  tone  from  a  feeling  of  need  that  was  still  pre- 
sent. 

[Gates  of  death. — Sheol  is  here  poetically 
regarded  as  a  prison  with  strong  gates  and  bars, 
from  which  there  is  no  escape,  vid.  Ps.  cvii.  18; 
Is.  xxxviii.  10.  Hupfeld  refers  to  the  '  AZoaw  nvhai 
of  Homer.— C.  A.  B.] 

In  the  gates  of  the  daughter  of  Zion. — 
These  are  in  contrast  with  the  gates  of  death 
(Calv. ) ;  but  the  daughter  of  Zion  is  not  the  hea- 
venly Jerusalem  with  the  praises  of  the  blessed, 
but  the  earthly  Jerusalem,  or,  more  properly,  its 
inhabitants.  Cities  and  people  were,  in  ancient 
times,  readily  personified  as  females,  now  as 
virgins,  now  as  mothers,  whose  daughters  then 
were  the  inhabitants  as  a  class.  It  may,  how- 
ever, refer  to  the  filial  relation  of  the  people  to 
God,  parallel  with  the  expression  "son,"  in 
which  case  it  must  be  translated  Daughter  Zion, 
as  Is  xxxvii.  "In  the  gates"  does  not  mean: 
within  the  city,  in  the  temple  (Hengst.),  but  in 
public,  before  a  great  assemblage,  amidst  a  num- 
ber of  people.  Hupf.  has  excellently  shown  that 
the  gates,  as  a  place  of  public  gathering  and  of 
all  kinds  of  public  affairs,  are  to  be  regarded  not 
only  as  a  noisy  market-place,  but  also  as  set  apart 
for  still  higher  purposes. 

Str.  VIII.    Ver.  15.     Sunk  down— literally, 
were  plunged.     If  the   perfect    is   regarded   as 
prophetic    (Calv.,  De  Wette,   Hengst.),   as  if   it  J 
were  here  said  with  confidence  that  the  preceding 
prayers  would  be  heard,  the  contrast  with   the 
imperfects  of  the  following  strophe  is  lost.     If 
this  is  regarded  as  important,  it  may  be  taken  as 
expressing  either  merely  a  clause  of  experience,  ] 
as  a  basis   for  confidence   in  the  future  (Hup- 
feld), or  as  referring  to  the  recent  historical  past  I 
(Delitzsch). 

Str.  IX.  Ver.  17.  Return  [A.  V.:  beturned],  ' 
— This  idea,  according  to  Hupf.,  Delitzsch,  Hitzig,  j 


is  not  to  be  taken  away  from  MB?.  But  when 
Hupf.  finally  concludes  that  it  here  most  natu- 
rally refers  to  the  idea  of  "again,"  with  J.  II. 
Michaelis,  and  not  to  the  place  whither  they  go, 
but  to  the  state  which  they  left,  namely,  t lie  life, 
which  they  lose  again  ;  then  not  only  a  part  of 
the  polemic  against  Hengst.  falls  to  the  ground, 
but  the  fundamental  idea  of  the  remarks  of  Hitzig 
upon  the  language  of  the  passage,  so  sharply 
emphasized  by  him,  that  the  heathen  must  re- 
turn thither  whence  they  came,  is  lost ;  since  now 
Sheol  is  named  as  this  place,  the  expression  can- 
not be  entirely  the  equivalent  of  "becoming  dust 
again,  B inking  clown  to  nothingness."  A  glance 
is  given  into  a  dreadful  condition  after  death, 
which  is  in  close  connection  with  the  condemned. 
It  is  not  their  physical  descent  or  their  historical 
origin  which  is  here  stated,  but  their  home,  or 
the  place  to  which  they  have  shown  in  their 
earthly  life  that  they  belong. 

Sir.  X.  Ver.  19.  Let  not  man  grow  strong 
\_Let  not  man  prevail — A.  V. — Hupf.  and  Pe- 
rowne,  el  al.,  agree  with  the  author.  The  idea 
is  that  God  will  not  allow  him  to  grow  strong,  so 
that  he  may  carry  out  his  designs.  "Prevail" 
is  too  strong  a  word.  Hupf.:  "As  God  rises  up, 
man  is  to  cease  from  being  strong,  and  appears 
in  his  weakness  and  nothingness."  Delitzsch  and 
Ewald  translate  "defy,"  but  without  sufficient 
grounds. — C.  A.  B.] 

Ver.  20.  Terror  [A.  V.:  "fear"].— Most  in- 
terpreters regard  ("PID  as  an  orthographical  va- 
riation from  fcOlD,  so  that  the  reference  is  to 

T 

terrors  of  God  (Gen.  xxxv.  5).  So  already  Chald. 
and  Aqnil.  On  the  other  hand,  Sept.,  Syr.,  Vulg. 
translate  according  to  the  pointing  fcOiO=/a«;- 
ffiver,  teacher.  With  Rabbi  Isaki,  however,  A. 
Schultens,  J.  II.  Michaelis,  et  al.,  regard  the  word 
of  the  text  as  Judges  xiii.  5,  and  frequently,  as 
razor,  and  think  of  the  cutting  off  of  the  beard  as 
the  greatest  shame.  Hitzig  finally  believes  that 
the  original  reading  was  rniOty=set  a  guard  for 
them,  as  an  arrangement  which  hinders  them  from 
strik\n<r=hindrances.  (In  the  first  edit,  of  his 
Coium.  he  regards  the  word  in  question  as  a  se- 
condary form  of  mifl  and  as==ph,  comp.  Job 
xiv.  13  ;  Jer.  v.  22,  in  order  to  get  the  same  idea 
of  hindrances.  Symm.  also  has  vouov,  but  in  the 
sense,  give  them  instruction.)  The  singular 
tyiJN  is  here  not  a  collective,  but  emphasizvs 
frailty  as  the  characteristic  of  man  when  com- 
pared with  God. 


DOCTRINAL   AND    ETniCAL. 

1.  He  who  has  lived  to  see  and  experience 
the  wonders  of  the  Lord,  feels  compelled  to  nar- 
rate them.  It  is  well  if  he  can  do  this  with 
thankfulness  and  joy.  For  it  is  the  will  of  God 
that  the  honor  due  Him  should  be  given  publicly 
and  that  His  name  should  be  declared  among  all 
nations,  in  order  that  even  the  heath>n  may 
become  acquainted  with  Him.  For  God  judges 
the  world  and  all  who  dwell  therein:  but  lie 
save*  also  all  who  turn  to  Him.  Therefore  the 
world  is  afraid,  but  the  Church  rejoices;  their 
hope  will  not  be  ashamed  if  only  their  faith 
falters  not.     For  God's  temporal  acts  of  judg- 


% 


THE  FIRST  BOOK  OF  PSALMS. 


ment    and    salvation    are    only    preludes  to   that 
which  will  take  place  at  the  end  of  days. 

2.  God  does  not  postpone  judgment  and  sal- 
vation till  the  end  of  the  world,  although  times 
of  trouble  come  for  the  pious  and  days  of  appa- 
rent victory  for  their  enemies.  He  already 
judges  in  history  individuals  and  nations,  so 
that  all  traces  of  them  are  blotted  out  from  the 
earth,  and  their  name  is  forgotten.  He  likewise 
saves,  blesses  and  raises  up  others  who  take 
refuge  with  Him  and  put  their  trust  in  Him. 
In  order  that  they  may  find  Him  and  learn  to 
know  Him,  He  has  arranged  and  offered  places 
where  He  reveals  Himself,  and  services  which 
bestow  blessings,  and  means  of  grace  and  of 
salvation,  as  He  has  also  established  His  judg- 
ment-seat in  the  midst  of  the  world,  and  made 
the  people  to  know  that  though  He  is  enthroned 
in  the  heavens,  He  has  not  departed  from  man. 
However,  it  is  made  known  what  man  has  to 
expect  at  the  last  judgment,  in  that  the  names 
of  those  upon  whom  the  Divine  punishment  falls 
will  be  forever  blotted  out,  and  that  they  will 
not  only  die,  but  they  are  to  be  sent  back  into 
the  lower  world  as  to  their  home;  whilst  the 
pious  are  raised  up  from  the  gates  of  death,  and 
present  their  life  in  the  Church  as  saved  by 
grace,  and  thereby  they  strengthen  and  deepen 
their  communion  with  the  living  and  eternal 
God  of  salvation. 

3.  There  is  no  direct  declaration  here  of  the 
resurrection  of  eternal  life  ;  the  foundations  and 
prerequisites  of  such  a  faith,  merely,  are  laid  and 
it  is  hinted  at  negatively  in  that  the  frailty  of 
man  is  emphasized  as  a  characteristic  peculiar 
to  him  from  birth  and  nature,  and  it  is  brought 
out  prominently  that  his  rebellion  against  God 
is  vain  and  destructive,  and  the  entire  descrip- 
tion of  the  Divine  treatment  of  the  wicked  in 
His  judicial  dealings  with  them,  leads  to  a  sepa- 
ration made  by  God,  which  has  begun  in  spiritual 
death,  and  has  been  continued  in  temporal  death, 
as  brought  on  by  Divine  punishment,  and  whose 
end  is  not  yet  announced,  i3  also  not  yet  to  be 
seen,  upon  which,  however,  a  dreadful  per- 
spective is  opened.  JIxc  est  continua  fidei  in  hac 
vita  cxercitatio,  gralias  agere  de  victoria,  et  miseri- 
cordiam  implorare,  ut  vincas  (Bugenhagen). 

HOMILETICAL   AND    PRACTICAL. 

The  judgments  of  God  are  as  unerring  as  they 
are  unavoidable;  as  terrible  as  they  are  just; 
as  salutary  as  they  are  necessary. — The  arm  of 
the  Lord  in  just  judgment  casts  down  to  hell 
those  who  forget  Him,  and  raises  up  by  grace 
from  the  gates  of  death  to  life  in  the  Church 
those  who  take  refuge  with  Him  in  the  fulness 
of  faith. — The  rebellion  of  man  against  God  and 
His  holy  ordinances  is  no  less  foolish  than 
wicked,  yet  it  is  as  guilty  as  it  is  weak  and 
audacious. — God  is  essentially  the  helper  of  the 
needy;  on  this  base  your  trust  in  every  time  of 
need. — God  does  not  forget  even  those  who  for- 
get Him  ;  how  should  lie  not  be  mindful  of  those 
who  daily  call  upon  Him?  It  is  likewise  good 
for  the  pious  to  be  reminded  of  death,  judgment 
and  hell. — The  temporal  consequences  of  sin  are 
often  now  more  severe  than  man  can  bear;  but 
when  they  are  regarded   and    received   as    the 


well-deserved  punishments  of  the  righteous  God, 
the  terrors  which  have  fallen  upon  him  on  ac- 
count of  the  Divine  judgment  may  be  wholesome 
for  him  ;  where  they  are  not,  death  will  bring 
him  no  deliverance. — The  good  that  the  Lord  has 
done  thee  in  silence,  thou  mayest  confess  pub- 
licly and  thank  Him  for  it  in  the  Church. — 
Thankfulness  of  heart  and  the  song  of  praise 
agree  well  together  ;  the  one  unites  man  closer 
to  God ;  the  other  edifies  the  Church  and  draws 
the  attention  of  those  who  are  without  to  the 
wonders  of  the  Lord. — He  whose  life  is  saved 
by  God  from  perils,  will  be  used  by  God  for  the 
benefit  of  His  kingdom  and  His  Church. 

Starke  :  All  the  benefits  received  from  God 
are  real  wonders  to  the  humble  soul ;  lor  it  is 
an  inconceivable  grace,  that  God  the  Lord  should 
show  so  much  mercy  bodily  and  spiritual  with 
wonderful  wisdom  and  faithfulness  to  those  who 
are  in  the  highest  degree  unworthy. — The  cha- 
racteristic of  a  holy  joy  well  pleasing  to  God,  is 
that  the  heart  and  mouth  are  full  of  thankfulness 
and  the  praise  of  God. — God  fights  for  His  chil- 
dren, and  he  who  fights  against  them  fights 
against  God  Himself. — The  enemies  of  the  Church 
cannot  be  defeated  at  all  by  man  or  human 
power;  but  only  by  the  omnipotence  of  God; 
for  they  are  confederates  of  the  mighty  prince 
of  darkness ;  therefore  all  the  honor  of  the 
victory  belongs  to  the  Lord  alone. — Where  the 
fear  of  God  retires  there  desolation  follows;  the 
curse  presses  upon  that  land  and  consumes  it  as 
with  fire. — Because  God  abides  forever,  there- 
fore those  who  trust  in  God  and  put  their  hope 
in  God  abide  forever. — He  who  honors  the  name 
of  the  Lord  truly  and  actively  can  never  lack 
hope  and  faith. — Great  is  the  kindness  of  God 
that  He  should  dwell  with  believers!  Great  is 
His  faithfulness  that  He  should  inquire  for  the 
blood  of  those  who  are  oppressed  and  should  not 
forget  their  cries. — The  spiritual  Zion  is  not 
confined  to  any  place,  in  the  world,  but  the 
Lord  dwells  everywhere  where  there  are  believ- 
ers, and  may  be  prayed  to  and  praised  in  all 
respects. — If  a  man  should  merely  tell  the  grace 
which  has  been  bestowed  upon  himself  he  would 
have  material  enough  to  praise  God  daily  with- 
out intermission. — It  is  a  great  blindness  in  the 
heart  of  the  wicked  that  they  should  suppose 
God  does  not  inquire  after  what  is  done  in  earth. 
— A  man's  own  words  spoken  in  unbelief  and 
his  actions  are  snares  and  judgment  enough  for 
him.  Forgetfulness  of  God  is  the  source  of  al.l 
ungodliness  and  consequently  of  everlasting 
ruin. 

Luther  :  That  is  truly  a  new  kind  of  men,  that 
live  among  the  dead  and  are  glad  among  the 
suffering. — Selnekker  :  Pie  who  has  not  taken 
refuge  in  time  of  need,  easily  supposes  that  faith 
is  a  mere  delusion  on  the  tongue;  but-he  who 
enters  the  school  where  David  has  been,  has  a 
very  different  opinion. — Bake  :  Prayer  must  not 
originate  with  the  tongue,  but  in  the  heart. — 
Arndt:  We  should  pray  and  fight  with  the 
strength  of  the  Spirit  and  of  faith  against  great 
deeds  of  violence,  if  we  would  have  the  victory. 
— Herberger:  Thanksgiving  is  the  best  sound  at 
the  table,  in  the  house,  in  the  Church  and  in 
the  city  ;  it  will  also  be  the  everlasting  sound  of 
heaven. — God's  gracious  gilts  are  simply  unde- 


PSALM  X. 


97 


served  wonders. — Unrighteousness  destroys  the 
land  and  the  people.  —  Wicked  advice  does  more 
harm  to  those  who  contrive  it  than  to  any  one  else. 

(Etinukr:  Ziou  is  indeed  little  and  poor,   but 

yet  God  dwells  there. — Tholuck:  The  true  kind 
of  triumph  in  all  our  actions  is  to  rejoice  in  God 
and  praise  the  name  of  the  Most  High. — Taube: 
Thankfulness  and  prayer  are  the  two  parts  be- 
tween which,  as  between  two  levers  going  up  and 
down,  moves  the  entire  militant  Church  of  God, 
and  every  Christian  heart,  which  fights  the  good 
fight. — To  true  thanksgiving  belong:  1)  the  en- 
tire heart,  not  half  of  it;  2)  humility,  to  which 
all  the  benefits  of  God  appear  as  inconceivable 
grace  and  pure  wonders,  as  indeed  they  are  ;  3) 
modest  faithfulness,  which  does  not  stop  with  the 
gift,  but  f;oes  straight  to  the  Giver  and  rests  in 
Him  alone;  4)  the  enlightened  eye,  which  knows 
the  true  name  of  the  Giver  and  declares  it  in 
accordance  with  the  nature  of  the  gift. 

[Mattii.  Henry:  The  better  God  is  known,  the 
more  He  is  trusted.  Those  who  know  Him  to  be 
a  God  of  infinite  wisdom  will  trust  Him  farther 
than  they  can  see  Him,  Job  xxxv.  14  ;  to  be  a 
God  of  almighty  power,  will  trust  Him  when 
creature  confidences  fail,  and  they  have  nothing 
else  to  trust  to,  2  Chron.  xx.  12;  aud  to  be  a 
God  of  infinite  grace  and  goodness,  will  trust 
Him  though  He  slay  them,  Job  xiii.  15.  Those 
that  know  Him  to  be  a  God  of  inviolable  truth 
and  faithfulness  will  rejoice  in  His  word  of  pro- 
mise and  rest  upon  that,  though  the  performance 
be  deferred  and  intermediate  providences  seem 
to  contradict  it.  Those  that  know  Him  to  be 
the  Father  of  spirits,  and  an  everlasting  Father, 
will  trust.  Him  with  their  souls  as  their  main 
care ;  aud  trust  Him  at  all  times  even  to  the  end. — 
Spuugeon:  Gladness  and  joy  are  the  appro- 
priate spirit  in  which  to  praise  the  goodness  of 
the  Lord.     Birds  extol  the  Creator  in  notes  of 


overflowing  joy,  the  cattle  low  forth  His  praise 
with  tumult  of  happiness,  and  the  fish  leap  up 
in  His  worship  with  excess  of  delight.  Moloch 
may  be  worshipped  with  shrieks  of  pain,  and 
Juggernaut  may  be  honored  by  dying  groans 
and  inhuman  yells,  but  He  whose  name  is  Love 
is  best  pleased  with  holy  mirth,  and  sanclitied 
gladness  of  His  people.  Daily  rejoicing  is  an 
ornament  to  the  Christian  character,  aud  a  suit- 
able robe  for  God's  choristers  to  wear. — Thou 
sands  may  come  at  once  to  the  throne  of  the 
Judge  of  all  the  earth,  but  neither  plaintifl'nor 
defendant  shall   hive  to  complain  that  He  is  not 

prepared  to  give  their  cause  a  fair  hearing. 

How  the  prospect  of  appearing  before  the  im- 
partial tribunal  of  the  Great  King  should  act  as 
a  check  to  us  when  tempted  to  sin,  and  as  a 
Gomfort  when  we  are  slandered  or  oppressed. — 
Saints  are  not  so  selfish  as  to  look  only  to  self; 
they  desire  mercy's  diamond,  that  they  may  let 
others  see  it  flash  and  sparkle,  and  may  admire 
Hi  in  who  gives  such  priceless  gems  to  His  be- 
loved.— Prayers  are  the  believer's  weapons  of 
war.  When  the  battle  is  too  hard  for  us  we  call 
in  our  great  ally,  who,  as  it  were,  lies  in  ambush 
until  faith  gives  the  signal  by  crying  out,  "Arise, 
O  Lord." — One  would  think  that  men  would  not 
grow  so  vain  as  to  deny  themselves  to  be  but 
men,  but  it  appears  to  be  a  lesson  which  only  a 
Divine  school-master  can  teach  to  some  proud 
spirits.  Crowns  leave  their  wearers  but  men, 
degrees  of  eminent  learning  make  their  owners 
not  more  than  men,  valor  and  conquest  cannot 
elevate  beyond  the  dead  level  of  "  but  men"  and 
all  the  wealth  of  Croesus,  the  wisdom  of  Solon, 
the  power  of  Alexander,  the  eloquence  of  De- 
mosthenes, if  added  together,  would  leave  the 
possessor  but  a  man. — Plumer:  An  occasional 
"God,  I  thank  Thee,"  is  no  fit  return  for  a 
perpetual  stream  of  rich  benefits. — C.  A.  B.] 


PSALM  X. 


1  Why  standest  thou  afar  off,  O  Lord  ? 
Why  hidest  thou  thyself  in  times  of  trouble? 

2  The  wicked  iu  his  pride  doth  persecute  the  poor : 

Let  them  be  taken  in  the  devices  that  they  have  imagined. 

3  For  the  wicked. boasteth  of  his  heart's  desire, 

And  blesseth  the  covetous,  whom  the  Lord  abhorreth. 

4  The  wicked,  through  the  pride  of  his  countenance,  will  not  seek  after  God; 
God  is  not  in  all  his  thoughts. 


5      His  ways  are  always  grievous  ; 

Thy  judgments  are  far  above  out  of  his  sight 
As  for  all  his  enemies,  he  puffeth  at  them. 


THE  FIRST  BOOK  OF  PSALMS. 


6  He  hath  said  in  his  heart,  I  shall  not  be  moved : 
For  I  shall  never  be  in  adversity. 

7  His  mouth  is  full  of  cursing  and  deceit  and  fraud  : 
Under  his  tongue  is  mischief  and  vanity. 

8  He  sitteth  in  the  lurking  places  of  the  villages : 
In  the  secret  places  doth  he  murder  the  innocent : 
His  eyes  are  privily  set  against  the  poor. 

9  He  lieth  in  wait  secretly  as  a  lion  in  his  den : 
He  lieth  in  wait  to  catch  the  poor : 

He  doth  catch  the  poor,  when  he  draweth  him  into  his  net 

10  He  croucheth,  and  humbleth  himself, 
That  the  poor  may  fall  by  his  strong  ones. 

11  He  hath  said  in  his  heart,  God  hath  forgotten: 
He  hideth  his  face ;  he  will  never  see  it. 

12  Arise,  O  Lord  ;  O  God,  lift  up  thine  hand : 
Forget  not  the  humble. 

13  Wherefore  doth  the  wicked  contemn  God? 

He  hath  said  in  his  heart,  Thou  wilt  not  require  it. 

14  Thou  hast  seen  it;  for  thou  beholdest  mischief  and  spite,  to  requite  it  with  thy  hand  : 
The  poor  committeth  himself  unto  thee ; 

Thou  art  the  helper  of  the  fatherless. 

15  Break  thou  the  arm  of  the  wicked 

And  the  evil  man :  seek  out  his  wickedness  till  thou  find  none. 
17  The  Lord  is  King  for  ever  and  ever  : 
The  heathen  are  perished  out  of  his  land. 

17  Lord,  thou  hast  heard  the  desire  of  the  humble : 

Thou  wilt  prepare  their  heart,  thou  wilt  cause  thine  ear  to  hear : 

18  To  judge  the  fatherless  and  the  oppressed, 
That  the  man  of  the  earth  may  no  more  oppress. 


EXEGETICAL   AND   CRITICAL. 

Its  character. — The  last  four  strophes  (ver. 
12  sq.)  begin  with  the  last  four  letters  of  the 

Hebrew  alphabet  in  their  order;  ver.  1  with  7; 
the  six  intervening  strophes  correspond  in  num- 
ber with  the  corresponding  letters  ;  but  they  are 
not  represented  in  acrostics.  Many  interpreters 
are  therefore  inclined  to  regard  this  Psalm, 
which  is  without  title,  but  has  many  resemblances 
in  its  language  to  the  previous  Psalm,  as  originally 
a  part  of  it,  and  indeed  so  that  either  the  author 
has  not  succeeded  in  carrying  out  the  alphabeti- 
cal order  so  strictly  as  in  the  preceding  part 
(most  interpreters),  or  that  the  present  vers. 
2-11  are  a  later  substitute  for  the  acrostic  verses 
(Olsh.)  But  this  very  passage  has  a  very 
ancient  color,  and  is  full  of  obscurity  and  is 
rough.  Delitzsch,  recognizing  the  peculiar  sub- 
ject of  this  Psalm  as  differing  very  widely  from 
the  preceding  Psalm,  would  regard  it  rather  as 
a  copy  of  the  form  of  the  earlier  Psalm  ix., 
made  not  so  much  by  David  himself  as  by  a 
poet  about  the  same  time  But  how  then  can  we 
explain   the   fact,  that    the    alphabetical    order, 


which  begins  with  7  with  so  much  purpose, 
should  be  given  up  already  in  the  second  stro- 
phe and  reappear  so  long  after?  In  the  present 
form  it  is  inadmissible  to  unite  it  with  the  ninth 
Psalm  into  one  Psalm  (as  the  Sept.).  But  the 
similarity  cannot  be  denied,  and  the  thoughts  of 
the  oppressed  condition  of  the  pious,  who  seem 
to  be  forgotten  for  awhile  by  God,  which  are 
expressed  towards  the  close  of  the  former  Psalm 
passing  over  into  petition  and  invocation  of  Je- 
hovah, are  here  carried  out  into  lamentation. 
There  is  a  transition  in  ver.  12.  God  is  called 
upon  to  interfere;  and  he  finally  expresses  the 
confidence  that  he  will  be  heard  (ver.  17).  For 
this  reason  we  may  very  well  regard  them  as 
belonging  together  as  a  pair  of  Psalms  ( Hengst . ). 
[Vid.  the  introduction  of  the  preceding  Psalm. 
— C.  A.  B] 

Str  I.  Ver  1  Why. — For  the  explanation 
of  the  accentuation  as  oxytone,  in  order  to  give 
the  word  a  firmness  and  emphasis  especially  be- 
fore the  name  of  God,  vid.  Hupf.  The  meaning 
is  not,  that  of  searching  for  the  reason,  not  that 
of  objection  and  displeasure,  but  it  is  a  question 
of  lamentation,  with  the  request  that  God  will 
draw  near  to  judge  and  to  help. 


PSALM  X. 


SO 


[Standest  thou  afar  off. — Perowne :  "  Like 
an  idle,  passive  spectator,  unconcerned  at  the 
misery  which  he  sees,  but  refuses  to  relieve." — 
C.  A.  B.]  —  Hidest. — The  covering  over  is 
here  not  expressed  as  reflexive  =  to  conceal 
one's  self,  but  as  active,  so  that  we  must  sup- 
ply:  thine  eyes  (Is.  1.  15),  or  thine  ears  (Lam. 
iii.  56). 

Ver  2.  Through  the  pride  of  the  wicked 
the  afflicted  man  burns  [A.  V.,  The  wicked  in 
his  pride  doth  persecute  the  poor]. — It  does  not 
mean  the  heat  of  persecution  (many  Rabbins, 
C'alv.),  no  more  the  heat  of  anger  (Hengst.),  but 
the  heat  of  anxiety  (all  ancient  translators,  and 
most  modern  interpreters),  the  heat  of  affliction 
(Clause.,  Stier).  [Perowne:  "  Through  the  proud 
dealing  of  the  wicked  their  victims  are  placed 
in  the  lire  or  furnace  of  affliction." — C.  A.  B.] 
The  collective  singular  is  exchanged  for  the 
plural  in  the  second  member.  Since  the  subject 
is  not  given  more  particularly,  there  is  an  un- 
certainty whether  the  wicked  are  referred  to  as 
taken  in  their  own  craftiness,  or  the  afflicted 
as  taken  in  the  plots  devised  by  the  wicked. 
With  the  first  interpretation  the  verb  is  regarded 
as  optative  (Aquil.,  Jerome,  Kimchi,  Calv.),  and 
the  clause  as  a  parenthesis,  a  pious  ejaculation 
uttered  in  advance  (Ruding).  Most  interpreters, 
however,  adopt  the  second  view,  regarding  it  as 
indicative,  with  all  the  other  ancient  translations. 
This  short  statement  of  the  circumstances  is  com- 
pletely explained  in  the  following  verses,  and 
thereby  the  propriety  is  proved  of  the  lamenta- 
tion which  has  been  made 

Str.  II.  Ver.  3.  Blesseth  the  defrauder. — 
Hupf.  maintains  this  interpretation,  which  is  re- 
presented by  Aben  Ezra,  Kimchi,  Geier,  et  al , 
according  to  which  the  subject  is  contained  in 
the  verb,  and  the  word  which  begins  the  clause 
is  in  the  accusative.  (This  word  means  not  an 
avaricious,  covetous  man  or  indeed  a  man  who 
makes  a  g;iin  generally,  but  a  man  who  makes 
an  unrighteous  gain  whether  by  craft  or  force). 
Indeed  those  who  regard  the  substantive  as  sub- 
ject, and  the  verb  as  passive  (Sept.,  Vulg.,  Syr., 
Michael.,  et  al.),  or  reflexive  (Jerome,  Venema, 
Stier),  which  the  language  does  not  allow,  gain 
a  similar  sense.  Others  regard  the  subst.  as 
subject,  and  take  the  blessing  either  in  a  bad 
sense=curse,  abuse  (Gescnius  and  De  Wette  with 
other  of  the  fathers),  or  they  get  this  meaning, 
which  cannot  be  shown  except  in  the  language 
of  the  Talmud,  through  the  meaning:  valedicere, 
depart,  forsake,  renounce,  which  can  certainly  be 
proved ( Rosenm.,  Evvald,  Kiist.,  Delitzsch,  Hitzig), 
whilst  Hengst.  and  Ilofm.  explain:  he  blesses,  he 
reviles,  no  matter  whether  the  one  or  the  other. 
— Despiseth  Jehovah. —  [A.  V.,  '■'■whom  the 
Lord  abhorreth."  This  is  contrasted  with  the 
"blesseth  the  defrauder,"  so  Perowne,  Words- 
worth, et  al.  The  authorized  version  is  incorrect. 
— C.  A.  B.] 

Ver.  4.  The  wicked  in  his  haughtiness: 
"He  doth  not  punish."  "Thinks"  or  "speaks" 
is  to  be  supplied  after  haughtiness.  Earlier  in- 
terpreters were  in  error  in  regarding  these  words 
as  the  predicate  of  the  ungodly,  and  translating: 
he  asks  not,  namely,  after  God  [A.  V]  or  Divine 
commands;  or  he  does  not  investigate  :  or,  indeed, 


will  not  require  it."  Wordsworth:  "'God  will 
not  make  inquisition;'  there  is  no  judgment  to 
come.  This  is  the  impious  and  scornful  spirit 
of  which  the  prophets  speak  (Isa.  v.  19;  Mai. 
ii.  17),  'Where  is  the  God  of  judgment?'  and 
which  St.  Peter  describes,  '  There  shall  come  in 
the  last  day  scoffers,  walking  after  their  own 
lusts  and  saying,  Where  is  the  promise  of  His 
coming?'  '2  Pet.  iii.  4."  Almost  all  modern  in- 
terpreters are  agreed  in  a  similar  translation. 

C.  A.  B.] — "There  is  no  God ;"  (thus)  all  his 
calculations.  —This  clause  others,  in  accordance 
with  the  translations,  regard  as  an  exclamation  : 
"  There  is  no  God  in  all  his  thoughts  "  [A.  V., 
"God  is  not  in  all  his  thoughts."].  Mich.,  Ro- 
senm., et  al.,  following  Kimchi,  more  properly 
find  the  contents  of  his  thoughts  stated.  Since 
however  the  text  does  not  speak  of  thoughts  but 
of  calculations,  and  even  in  the  previous  clause  the 
existence  of  God  is  not  denied  by  the  ungodly, 
but  the  activity  of  God,  and  indeed  His  judicial 
activity,  Hengst.,  Hupfeld,  Delitzsch,  following 
Calv.  and  Venema,  explain  it  with  more  accuracy 
thus:  "God  is  not,  are  all  His  calculations," 
that  is,  they  are  a  continual  practical  denial  of 
God* 

Str.Ill.  Ver.  5.  Strong  [A.  V.  grievous], — Since 
the  entire  passage  is  a  description  of  the  walk  of 
the  ungodly,  and  not  of  his  lot,  the  reference  of  the 
Chald.  "  to  the  success  of  his  undertakings,"  which 
most  interpreters  follow,  is  not  entirely  correct. 
We  might  rather,  with   Luther  and  Geier,  sup- 
pose a  reference   to  the  duration  and   perseve- 
rance  of  his  bad  conduct  ;  only   this  does   not 
agree  very  well  with  the  clause:   "  at  all  times." 
This  would  very  well  express  the   idea  of  daily, 
constant,  if  we  could,  with  Schroder,  (Comm.  in 
Ps.  X.,  Groniny.    1754)    explain    in    accordance 
with   the  Arabic  :  distorted  =  crooked  are  his 
ways.     But  this  meaning  cannot  be  shown  in  the 
Hebrew,  but  rather  that  of  being  strong.     Is  not 
this  meant  to  indicate  the  regardless  and  heed- 
less,  and  therefore   dangerous   advance   of  the 
wicked  to  their  purposes,  treading  down  many 
persons  and   things ;  as  contrasted   with  every 
kind  of  feebleness  and  sneaking  conduct?     The 
ancient    translations    are     all     astray    on    ac- 
count of  false    etymologies.  —  Are  far  above, 
out  of  his   sight. — [Barnes:    "They  are  out 
of    the    range    of    his    vision.      His    thoughts 
grovel    on   the   earth,    and    he     is    never    ele- 
vated in  his  view  so  as   to  see  the  great   prin- 
ciples of  truth."     Wordsworth  refers  to  Jobxxii. 
12,13      "Is  not  God  in  the   height   of  heaven? 
And  thou  sayest  how  doth  God  know?" — C.  A.  B.] 
— He  puffeth  at  them. — This  could  be  said  of 
snorting  in  wrath,  or  thirst  for  blood  (Chald.), 
or  of  blowing  away  (Sytnm.,  Calv.,  Hengst.),  and 
blowing    down  (Isaki,  Flam.,  Vatab.);   it  is  best 
to  refer  it  to  a  gesture   of  contempt  (Syr.,  Je- 
rome, and  most  others).     [Hupf:    "A  descrip- 
tion of  the  security  of  the  wicked,  all   is  favora- 
ble  to   him,  and    neither  God    nor  man  hinder 
him."     Riehm  :    "  The  third  clause  describes  his 
relation  to  his  enemies  as  the  preceding  his  rela- 


*  [Ilupfcld  recards  it  as  unnecessary  to  supply  ''speaks" 
in  t  hi-  former  clauBe, and  translates  thus :  '' The  unrighteous 
,/-<     .;  I  in  his  pride:  "  he  will  not  avenge  it '  'there  is  no  God,'  are 
he    asks    after  nothing.     [Perowne:   "He   ^God)  |  aU hw calculations."— C.A.B.] 


100 


THE  FIRST  BOOK  OF  PSALMS. 


tiou  to  God  .  he   has  neither  God   nor   man    to 
fear,  Luke  xviii.  14." — C.  A.  B.] 

Sir.  IV.  Ver.  6.  [Delitzsch:  In  his  unbounded 
carnal  security  he  lets  his  wicked  tongue  have 
free  course." — C.  A.  B.]  The  Vii/ »S  brings  into 
prominence  the  dear  /  of  the  proud  fool  (Delitz.) 
Others  translate  by  "for"  [A.  V.],  or  seek  by 
a  different  poiuting,  to  get  the  meaning  of  "suc- 
cess," or  failure,  or  .successful,  never  unfortu- 
nate (Mich.,  Bathe,  Kohler),  or  they  chauge  the 
reading.  Hupf.  and  Camph.  refer  the  clause  as 
relative  to  the  preceding  word:  generation  == 
which  is  without  misfortune.  [Hupf.  :  "I  shall 
not  be  moved  for  generations,  or  from  generation 
to  feneration,  which  will  be  without  adversity." 
Riehm  follows  Hitzig  thus:  "  "U^H  introduces 
the  direct  discourse,  as  2  Sam.  i  4,  and  is  put 
back  in  the  clause  as  in  the  corresponding  pas- 
sage, Zech.  viii.  20,  23,  "from  generation  to  ge- 
neration, that  I  shall  not  be  in  adversity." 
Barnes:  "The  idea  of  the  wicked  is  that  they 
jind  their  families  would  continue  to  be  prosper- 
ous, that  a  permanent  foundation  was  laid  for 
honor  and  success,  and  for  transmitting  accumu- 
lated wealth  and  honors  down  to  far  distant 
times."— C.  A.  B.] 

Str.  V.  Ver.  8.  Villages. — [Perowne  refers 
to  the  haunts  of  the  robbers,  nomad  encamp- 
ments of  predatory  Bedouins,  who  thence  fell 
upon  helpless  travellers."  *  Perowne:  "There 
is  some  confusion  in  the  metaphors  employed. 
The  wicked  man  is  compared  first  to  the  lion 
watching  for  his  prey,  and  then  to  the  hunter 
taking  wild  animals  in  his  net.  Whereas  again 
in  ver.  10  we  seem  to  have  the  image  of  the  wild 
beast  crushing  his  prey." — C.  A.  B.] 

Ver.  10.  He  stoops  [A.  V.,  "  croucheth."~\ — 
A  continued  description  of  lying  in  wait  (Chald., 
Isaki,  Vatabl.,  Ewald,  Olsh.,  Delitzsch).  Others 
regard  the  unfortunate  one  as  the  subject,  and 
translate  with  Aquil.  and  Jerome:  and  he  sinks 
down  crushed  (llosenmiiller,  De  Wette,  Heng- 
stenberg,  [Alexander,  Perowne]),  or  they 
regard  the  adjective  itself  as  the  subject, 
and  the  oppressed  sinks  down  ( Hupfeld). f 
— His  strong  ones,  according  to  Mich.,  are 
the  companions  of  the  wicked,  according  to  Je- 
rome his  powers,  or  according  to  the  Rabbins,  his 
limbs.  Most  interpreters  suppose  a  particular 
reference  to  the  claws  or  teeth  of  the  lion. 
Others,  with  Chald.  and  Calv.,  regard  the  plural 
as  indicating  the  abstract  strength.  Hupi'eld, 
since  the  verb  is  in  the  singular,  although  else- 
where it  is  often  connected  with  the  plural  of 
the  subject,  connects  it  with  the  preceding  clause 
=  and  falls,  on  account  of  the  singular  which 
precedes.     He  does  not  then  decide  whether  the 


*  [Thomson,  in  the  Land  and  the  Book,  p.  314,  alludes  to 
these  verses  thus  :  "  A  thousand  rascals,  the  living  originals 
of  this  picture,  are  this  day  crouching  and  lying  in  wait  all 
over  the  country  to  catch  poor  helpless  travellers."  And 
again,  p  383:  "  It  was  somewhat  novel  to  b'i  riding  gaily 
along  this  solitary  shore  with  professed  robbers,  and  these 
bushy  ravines  swarming  with  their  comrades,  prowling  about 
like  beasts  of  prey." — C.  A.  B.] 

f  [Thomson,  Land  and  Boole,  p.  445,  thinks  that  Pavid  h->8 
the  panther  in  view  who  "lies  flat  on  bis  belly,  and  creeps 
almost  insensibly  toward  the  flock.  His  color  is  like  the  sur- 
'ounding  grass  and  stubble.  He  will  thus  manoeuvre  for 
hours,  until  finally  within  leaping  distance,  when  he  springs 
with  one  tremendous  b  >und  upon  his  terrified  prey."  This  is 
likely  in  the  mixture  of  metaphorics. — J.  A.  13.] 


concluding  words  form  an  adverbial  clause  = 
by  his  strength,  the  poor;  or  an  independent  clause 
=  the  poor  are  in  his  power. 

Str.  VI.  Ver.  11.  [Hupfeld:  "Refrain  with 
full  meaning  at  the  close  of  the  lamentation, 
ground  and  motive  of  the  action  just  described, 
and  at  the  same  time  prelude  to  the  following 
prayer." — C.  A.  B.] 

Str.  VII.  Vers.  12  and  13.  [Delitzsch:  "In 
contrast  with  those  who  have  no  God,  or  only 
dead  idols,  the  Psalmist  calls  upon  his  God,  the 
living  God,  that  He  will  do  away  with  the  ap- 
pearance that  He  was  not  the  Omniscient,  self- 
conscious  being.  The  names  of  God  are  heaped 
up.  He  is  to  lift  up  His  hand  in  order  to  pun- 
ish."—C.  A.B.] 

Str.  VIII.  Ver  14.  [Thou  hast  seen  it  — 
Perowne:  "An  energetic  protest  against  the 
words  immediately  preceding,  and  also  with  a 
reference  to  the  '  He  will  never  see,'  ver.  11, 
throwing  back  the  words  in  the  mouth  of  the 
wicked.  There  is  a  time  coming  he  feels,  when 
all  this  disorder  will  be  set  right.  God  is  not  the 
passive  spectator  of  human  affairs  which  these 
men  deem  Him." — 0.  A.  B.] — To  take  in  thy 
hand  — Most  interpreters  suppose  a  writing 
upon  the  hand  in  order  to  call  to  remembrance. 
Some,  following  Sept.,  Syr.,  Symm.,  Jerome,  of 
giving  over  to  punishment,  others  following  the 
Chald.,  of  punishment  itself  as  requiting  with 
the  hand  [So  A  V.]  Hupfeld  finds  here 
a  reference  to  the  energy  and  practical  con- 
sequences of  Divine  knowledge,  as  a  transition 
to  action. 

Str  IX.  Ver  15.  [A.  V.,  "  Seek  out  his  wick- 
edness till  thou  find  none."  Perowne:  "When  his 
wickedness  is  sought  for,  let  it  no  more  be  found." 
Wordsworth  •  "  Thou  wilt  exercise  a  searching 
inquiry  into  all  human  actions,  and  wilt  make  a 
full  end  of  iniquity  by  utterly  destroying  every 
vestige  of  it."  Riehm  regards  Jehovah  as  the 
subject,  and  the  verb  as  imperative,  as  in  the 
first  member,  and  translates:  "And  the  unright- 
eousness of  the  wicked  mayest  thou  seek  and  not 
find  it,  the  idea  being  that  the  wicked  should  be 
made  so  harmless  that  his  wickedness  should 
disappear  without  leaving  any  trace,  so  that 
God,  when  He  seeks  after  it  in  order  to  pun- 
ish it,  may  find  it  no  more.  God  ever  con- 
tinues to  seek  out  wickedness ;  but  the  Psalm- 
ist desires  that  it  may  be  that  He  shall  find 
nothing  more  to  punish."  —  C.  A.  B.]  Re- 
specting the  eternal  sovereignty  of  Jehovah, 
ver.  1G,  compare  Zech.  xiv.  9;  Dan.  vii.  14; 
Rev,  xi  15. — Jehovah  is  king  forever.  — 
[Alexander-  "  He  is  not  dethroned,  as  His  ene- 
mies imagine;  He  is  still  King,  and  will  so  re- 
main in  perpetuity  and  eternity,  forever  and 
ever."— C.  A.  B.] 

Sir.  X.  Ver.  17.  [Wilt  prepare.— Hupfeld: 
"Strengthen  their  heart;  to  make  a  firm,  com- 
forted heart,  unwavering  in  its  feelings  (Pss.  li. 
12;  lvii.  8;  lxxviii.  37;  cxii.  7),  in  contrast  to 
a  heart  agitated,  trembling,  shaken  in  its  atti- 
tude, inconstant,  fluctuating  between  hope  and 
fear,  and  other  opposite  feelings.  Here  God 
strengthens  by  hearing,  or  rather  by  faith,  the 
inner  confidence  that  the  prayer  will  be  heard." 
— C  A.  B.] 

Ver.   18.    Terrify    [A.  V.,    "  oppress."]— The 


PSALM  X. 


101 


play  upon  words  may  be  expressed  in  Latin :  ne 
terreat — hoi/toe  terra.  it  may  also  be  translated  : 
defy  (Sept.,  Jerome,  Luth.,  Geier,  Ileugst. ),  or 
to  be  violent  (Mich).  The  verb  stands  abso- 
lutely (Calv.)  so  that  "they"  (Kimchi)  cannot 
be  supplied.  This  translation:  no  lunger  will  he 
(ihe  wretched  one)  frighten  mau  from  the  earth 
(Aben  Ezra),  is  less  appropriate;  still  less  the 
very  different  rendering:  they  or  he  (the  wicked 
man)  will  no  mure  frighten  the  man  (the misera- 
ble) from  the  land  (Syr.,  Rosenm.,  De  Wctte). 
The  earth  is  here  not  mentioned  as  the  material 
from  which  the  enosh  is  made,  but  as  the  place 
of  his  abode,  from  which  he  rises  in  wickedness. 
Baur  (in  De  Wette'sComm.)  proposes  to  refer  the 
first  words  of  the  last  line  as  parenthesis  to  the 
oppressed  =  he  is  it  no  longer,  to  regard  the  last 
words,  however,  as  parallel  with  the  previous 
line,  as  a  statement  of  the  kind  of  Divine  help 
=  frightening  the  rabble  from  the  land.  Lon- 
elier translates:  Let  not  the  weak  flee  terrified 
from  the  land,  [lliehm  :  "No  longer  will  man 
inspire  with  fear  from  the  earth."  The  Psalmist 
expresses  the  confidence  at  the  close  correspond- 
ing with  the  wish,  Ps.  ix.  19,  "  that  it  will  re- 
sult from  God's  judgment  that  no  wicked  man, 
or  that  no  man  will  any  more  be  terrible  to 
others,  but  Jehovah  alone  in  heaven."  "This 
completely  remedies  the  lamentation,  ver.  2." — 
C.  A.  13.] 

DOCTRINAL   AND    ETHICAL. 

1.  The  enemies  of  the  pious  are  not  only 
strong,  crafty,  unscrupulous,  cruel,  and  eager  to 
devise  the  ruin  of  their  opponents,  but  they  are 
likewise  without  faith,  and  godless  even  to  the 
extent  of  denying  that  there  is  a  God.  But 
whilst  they  rage,  scorn,  and  blaspheme,  and  in 
their  pride  wickedly  disregard  all  Divine  com- 
mands, and  offend  against  all  human  order  and 
rights;  God  sers  how  they  act  and  how  His  ser- 
vants suffer  ;  and  God  reveals  to  them  both  the 
power  of  his  hand,  as  the  God  who  is  always 
and  eternally  King. 

2.  On  this  very  account  the  pious  very  pro- 
perly commit  themselves  to  God,  and  this  secures 
them  from  despair.  But  the  time,  before  Divine 
help  appears,  is  often  very  long,  and  it  is  hard 
for  him  to  wait.  It  is  well  for  him  if  he  then 
strengthens  his  hope  and  revives  his  trust  in 
God,  and  arms  himself  for  patience  in  suffering, 
by  prayer. 

3.  In  the  anguish  of  external  trouble  and  in- 
ternal affliction  the  pious  may,  with  propriety, 
urge  God  to  hasten  to  their  relief;  but  although 
the  voice  of  their  lamentation  may  resound,  yet 
it  must  not  contain  a  complaint  against  God,  as 
if  He  improperly  delayed,  or  as  if  lie  left  the  af- 
flicted in  continual  danger  without  reason,  or  as 
if  He  had  purposely  shut  His  eyes  and  ears 
against  their  need  and  prayers.  In  the  realiza- 
tion of  their  weakness,  they  must  give  themselves 
aud  their  cause  entirely  into  the  hands  of  God. 

HOMILETICAL   AND    PRACTICAL. 

He  who  has  nothing  under  him  but  the  earth 
upon  which  he  walks  and  Btands,  may  indeed  at 
times   in    wicked  presumption   be   arrogant  and 


proud  as  if  there  was  no  God;  but  he  will  ere 
long  be  cast  down  by  the  everlasting  King,  whom 
he  blasphemes  aud  denies. — Many  speak  about 
God,  but  act  as  if  there  were  no  God. — God  sees 
all  that  takes  place  on  earth,  He  neglects  no- 
thing, He  forgets  no  one,  but  He  will  not  have 
the  time,  the  place,  or  the  form  of  the  revelation 
of  11  is  righteousness  prescribed  to  Him. — We 
should  learn  patience  by  the  patience  of  God. — ■ 
With  God  there  is  indeed  delay,  but  no  neglect. 
— He  who  would  see  the  fulfilment  of  his  hopes, 
must  not  only  believe  that  God  is,  and  that  He  is 
a  rewardcr  of  those  who  seek  Him  ;  he  must 
likewise  pray  to  God  and  wait  upon  God. — As 
sure  as  God  is  everlasting  King,  so  sure  is  the 
final  and  complete  ruin  of  the  ungodly,  and  the 
final  and  eternal  salvation^of  the  pious. — If  God 
has  taken  anything  into  His  hands  we  need  not 
trouble  ourselves  with  care;  but  we  must  at  all 
times  humble  ourselves  under  His  powerful 
hand,  and  lie  in  His  hand  of  grace. 

Starke:  God  often  hides  His  face  from  us, 
and  postpones  His  help,  only  that  we  may  pray 
more  earnestly. — The  more  success  the  ungodly 
have  in  their  heart's  desire,  the  less  they  care 
for  God. — Pride  and  haughtiness  make  the  un- 
godly so  unreasonable  that  they  do  not  inquire 
after  man  or  God,  and  they  regard  all  wholesome 
reflection  as  folly. — The  security  and  dissolute- 
ness of  man  receive  their  support,  in  not  reflect- 
ing upon  the  judgments  of  God. — If  an  ungodly 
man  believes  in  the  word  of  God,  he  must  like- 
wise believe  that  his  fall  is  near,  that  it  will 
surely  come.  Since  however  he  does  not  believe 
this,  he  must  likewise  regard  the  word  of  God  as 
lies. — The  ungodly  make  lies  their  refuge  and 
hypocrisy  their  shelter;  but  the  curse  reaches 
them. — To  deny  Divine  providence  is  to  blas- 
pheme against  God. — When  God  begins  to  search 
after  wickedness,  then  everything  must  come 
out;  for  God  sees  even  into  the  most  secret  cor- 
ners.—  As  long  as  the  enemies  of  Christ  are  un- 
able to  cast  Him  down  from  His  throne  of  glory, 
His  Church  will  remain  in  spite  of  all  the  devils. 

OsiANM.it:  Those  who  say  that  God  does  not 
take  up  the  affairs  of  men,  do  as  much  as  deny 
that  there  is  a  God,  and  blaspheme  Him  in  the 
most  cruel  manner. —  Memzel:  What  makes 
the  ungodly  so  secure  in  the  world?  1) 
Their  success  and  progress;  2)  their  great 
number  and  adherents;  3)  their  wicked 
heart,  which  despises  God,  and  does  not 
fear  that  He  will  punish  their  wickedness  be- 
cause He  delays  a  little.  Why  are  such  com- 
plaints of  the  saints  described  to  us?  1)  That 
we  may  see  how  painful  it  is  for  the  pious  heart 
when  God  seems  to  give  way  to  the  wicked;  2) 
that,  we  may  likewise  know  the  weakness  of  the 
saints;  they  have  likewise  flesh  and  blood,  there- 
fore they  struggle  wonderfully  with  their  trials  : 
3)  that  we  may  learn  that  God  can  bear  with 
such  weakness  if  only  faith  is  maintained. — 
FRANKS:  The  heart  must  first  be  brought  into 
the  school  of  the  cross,  if  a  word  that  treats  of 
the  cross,  is  to  be  relished  by  him,  and  give  him 
strength  and  nourishment. — Baumgauten:  As 
long  as  a  man  regards  God  as  his  enemy,  he 
wishes  that  there  were  no  God. — Although  some 
things  are  forgotten  for  a  time,  and  no  creature 
is  troubled  about  them,  yet  God  will  in  llis  time 


102 


THE  FIRST  BOOK  OF  PSALMS. 


inquire  for  them,  and  break  the  arm  of  the  un- 
godly.— Herberger:  Hell  is  behind  the.  pride 
of  the  ungodly ;  heaven  and  eternal  life  are  be- 
hind the  sufferings  of  pious  hearts. — To  err  is 
human,  but  to  continue  constantly  in  wicked- 
ness is  devilish. — Taubb:  Pride  and  wrath  are 
always  brothers. — The  severest  conflict,  but  like- 
wise the  most  brilliant  victory  in  cross-bearing, 
is  the  believing  appropriation  of  the  power  and 
grace  of  God  to  myself  as  an  individual,  and  to 
my  present  circumstances. 

[Matth.  Henry:  We  stand  afar  off  from  God 
by  our  unbelief,  and  then  we  complain  that 
God  stands  afar  off  from  us. — Where  there  is  a 
heart  full  of  malice,  there  is  commonly  a  mouth 
full  of  curses. — Let  those  that  suffer  by  proud 
oppressors  hope  that  God  will  in  due  time  ap- 
pear for  them  ;  for  those  that  are  abusive  to  them 
are  abusive  to  God  Almighty  too. — Barnes  :  Pride 
is  at  the  root  of  all  the  Atheism,  theoret  ical  or  prac- 
tical, on  the  earth ;  at  the  root  of  all  the  reluc- 
tance which  there  is  to  seek  the  favor  of  God  ;  at 
the  root,  therefore,  of  the  misery  and  wretched- 
ness of  the  world.  Men  act  as  if  they  were  not 
responsible  to  their  Maker,  and  as  if  it  were  a 
settled  point  that  He  would  never  call  them  to  ac- 
count.— Spurgeon  :  To  the  tearful  eye  of  the  suf- 
ferer the  Lord  seemed  to  s?a??o?  still,  as  if  He  calmly 
looked  on  and  did  not.  sympathize  with  His  af- 
flicted one.  Nay  more,  the  Lord  appeared  to  be 
afar  off,  no  longer  "  a  very  present  help  in  trou- 
ble," but  an  inaccessible  mountain,  into  which 
no  man  would  be  able  to  climb.  The  presence 
of  God  is  the  joy  of  His  people,  but.  any  suspi- 
cion of  His  absence  is  distracting  beyond  mea- 


sure.— The  refiner  is  never  far  from  the  mouth 
of  the  furnace  when  his  gold  is  in  the  fire,  and 
the  Son  of  God  is  always  walking  in  the  midst 
of  the  flames  when  His  holy  children  are  cast 
into  them. — It  is  not  the  trouble,  but  the  hiding 
of  our  Father's  face,  which  cuts  us  to  the  quick. 
— A  smiling  face  and  a  rod  are  not  fit  compa- 
nions. God  bares  the  back  that  the  blow  may 
be  felt ;  for  it  is  only  felt  affliction  which  can  be- 
come blest  affliction.  If  we  were  carried  in  the 
arms  of  God  over  every  stream,  where  would  be 
the  trial,  and  where  the  experience,  which  trou- 
ble is  meant  to  teach  us? — The  only  place  where 
God  is  not  in  the  thoughts  of  the  wicked. 
This  is  a  damning  accusation ;  for  where  the 
God  of  heaven  is  not,  the  Lord  of  hell  is  reign- 
ing and  raging ;  and  if  God  be  not  in  our 
thoughts,  our  thoughts  will  bring  us  to  perdi- 
tion.— Ah  !  there  is  one  enemy  who  will  not  be 
puffed  at.  Death  will  puff  at  the  candle  of  his 
life,  and  blow  it  out,  and  the  wicked  boaster  will 
find  it  grim  work  to  brag  in  the  tomb. — God 
shall  hunt  the  sinner  forever  ;  so  long  as  there 
is  a  grain  of  sin  in  him  it  shall  be  sought  out 
and  punished. — God  permits  tyrants  to  arise  as 
thorn-hedges  to  protect  His  Church  from  the  in- 
trusion of  hypocrites,  and  that  He  may  teach  His 
backsliding  children  by  them,  as  Gideon  did  the 
men  of  Succoth  with  the  brier  of  the  wilderness; 
but  He  soon  cuts  up  these  Herods,  like  the  thorns, 
and  casts  them  into  the  fire." — Spurgeon's 
Treasury  of  David:  Thos.  Watson:  A  spiritual 
prayer  is  an  humble  prayer. — The  lower  the  heart 
descends,  the  higher  the  prayer  ascends. — 
C.  A.  B.] 


PSALM  XI. 

To  the  chief  Musician,  A  Psalm  of  David. 

1  In  the  Lord  put  I  my  trust : 
How  say  ye  to  my  soul, 

Flee  as  a  bird  to  your  mountain  ? 

2  For,  lo,  the  wicked  bend  their  bow, 

They  make  ready  their  arrow  upon  the  string, 
That  they  may  privily  shoot  at  the  upright  in  heart. 

3  If  the  foundations  be  destroyed, 
What  can  the  righteous  do? 


The  Lord  is  in  his  holy  temple, 
The  Lord's  throne  is  in  heaven : 
His  eyes  behold, 

His  eyelids  try,  the  children  of  men. 
The  Lord  trieth  the  righteous : 
But  the  wicked  and  him  that  loveth  violence  his  soul  hateta, 


PSALM  XI. 


103 


6  Upon  the  wicked  he  shall  rain  snares, 

Fire  and  brimstone,  aud  a  horrible  tempest :  this  shall  be  the  portion  of  their  cup. 

7  For  the  righteous  Lokd  loveth  righteousness ; 
His  countenance  doth  behold  the  upright. 


EXEGETICAL    AND   CRITICAL. 

Contents  and  Composition. — The  firm  trust 
in  God  whilst  the  foundations  of  the  State  and 
social  order  are  shaking,  the  manly  rejection  of 
the  counsel  of  discouraged  friends  who  advise  to 
flee  from  the  threatening  danger,  the  cheerful 
confidence  in  sure  help  through  the  judicial  go- 
vernment of  God,  correspond  so  well  with  the 
character  of  David,  that  there  is  no  reason  to 
doubt  the  correctness  of  the  title,  whether  we 
think  of  the  earlier  period  of  the  persecution  by 
Saul  (Ewald),  or  of  the  battles  of  David  with  the 
Philistines,  with  a  reference  to  2  Sam.  xxi.  17 
(Hitzig),  or  on  account  of  ver.  8,  of  the  rebellion 
of  Absalom  (Maurer,  Delitzsch).  The  vigorous 
brevity,  and  the  fresh,  lively  movement  of  the  lan- 
guage do  not.  agree  at  all  with  the  supposition  that 
this  is  a  Psalm  of  lamentation,  composed  by  lle- 
zekiah  at  the  time  of  the  siege  of  Sennacherib.* 

Str.  I.  Ver.  1. — With  Jehovah  have  I  re- 
fuge. [A.  V.  "In  the  Lord  do  1  put  my  trust." 
Hupf.  :  •With  Jehovah  have  I  taken  or  found  re- 
fuge." So  Perowne:  "I  need  no  other  refuge: 
how  c<mye  say  to  me,  etc.;  my  feet  are  on  the  true 
Rock,  why  should  I  look  elsewhere  for  safety? 
This  is  the  full  force  of  the  expression.  There  is, 
moreover,  a  force  in  the  perfect,  'I  have  found.' 
It  is  an  exclamation  of  joyful  confidence  in  the 
thought  that  he  A</ssuch  a  refuge,  and  is  not  yet  to 
seek  it.  The  advice  here  given,  and  which  he  re- 
pels, is  that  of  timid  and  desponding  friends,  who 
would  persuade  him  that  all  is  lost,  and  that  the 
highest  wisdom  is  to  yield  to  circumstances,  and 
to  seek  safety  not  in  resistance  but  in  flight.  But 
in  fact  the  voice  which  thus  speaks  is  the  voice 
of  the  natural  heart,  of  the  selfish,  and  therefore 
short-sighted  and  cowardly  instiuct,  which  al- 
ways asks  first,  not,  what  is  right?  but,  what  is 
safe?  The  advice  may  be  well  meant,  but  it  is 
unworthy  (comp.  iii.  3;  iv.  8).  This  is  the  vic- 
tory that  overcometh  the  world,  even  our  faith. 
But  it  is  often  a  sorer  trial  for  faith  to  have  to 
withstand  the  pleadings  of  well  meaning  friends 
than  to  arm  itself  against  open  enemies." — C. 
A.  B.] 

Flee.  —  Hupf.  advocates  the  plural  which  in- 
cludes those  who  are  in  similar  circumstances 
and  danger,  in  opposition  to  the  interpreters  who, 
with  the  Jewish  critics,  adopt  the  singular  read- 
ing. The  bird  is  used  as  a  figure  of  the  pur- 
sued, 1  Sam.  xxvi.  20;  Lam.  iii.  52;  it  is  here  a 
collective,  and  either  as  a  vocative  in  apposition, 
or  as  a  comparison.  [Ewald  regards  this  ex- 
pression as  a  proverb  in  use  among  the  Jews,  not 
found  elsewhere  it  is  true,  but  yet  natural  as  a 
figure  of  speech  in  those  times.  So  Hupfeld  : 
— To  your  mountain. — DeWette:   "A  figure 

*  [ Thia  Psalm  may  have  been  composed  at  that  critical  pe- 
riod mentioned,  1  Sam.  xxix.-xxxi.,  and  2  Sam.  i.-iii.  Da- 
vid lost  the  confidence  of  the  Philistines,  was  in  trouble  with 
his  own  nun,  \  Sam.  xxx.  ii,  22-24  ;  2  Sam.  iii.  39,  and  all  the 
religions  as  will  as  the  political  institutions  of  Israel  were 
disturbed  and  in  danger  of  dissolution. — C.  A.  B.J 


taken  from  birds,  which,  when  hunted  upon  the 
plain,  flee  back  speedily  to  the  wooded  moun- 
tains; but  it  is  likewise  a  proper  idea.  The 
mountains  of  Palestine  being  rich  in  caves  af- 
forded safe  places  of  refuge  from  enemies  who 
held  possession  of  the  plains.  Thus  Mattathias 
and  his  sons  fled  to  the  mountain,  1  Mac.  ii.  28." 
So  also  David  in  his  flight  from  Saul.* — C.  A.  B.] 

Ver.  2.  The  see,  [A.  V.,  "Lo"],  and  the 
statements  of  ver.  3  do  not  allow  us  to  regard 
these  words  as  an  explanation  of  the  poet  (Calv. ) 
It  makes  no  difference  in  this  respect  whether  we 
begin  ver.  3  with  "  for  "  or  "  if."  The  hypo- 
thetical interpretation  has  nothing  to  do  with  the 
contents  of  the  clause,  but  only  with  its  structure. 
[There  is  a  change  of  tense  which  is  lost  in  the 
A.  V.,  which  is  very  dramatic,  vid.,  Hupf.  and 
Alexander  in  loco.  Hupf. :  '•  They  span  the  bow, 
they  have  adjusted  their  arrow  to  the  string." 
Alexander  translates  they  "  have  fixed"  their  ar- 
row. The  English  "  make  ready  "  is  too  vague. 
— Privily,  mure  properly  "in  darkness,"  in  the 
dark,  in  secret,  treacherously. — C.  A.  B.] 

Ver.  3.  The  foundations  here  are  not  persons 
(Gesenius,  Hitzig)  as  Is.  iii.  1 ;  xix.  10;  Gal.  ii.  9, 
but  the  laws  and  ordinances  of  public  justice,  1 
Sam.  ii.  8  ;  Ps.  lxxv.  3  ;  lxxxii.  5;  Ez.  xxx.  4. 
Calv.  et  al.,  following  the  Sept.,  Vulg.  Aquil., 
Symm.  translate:  What  has  he  done?  namely, 
wrong;  wherewith  has  he  done  wrong?  The 
perfect,  however,  does  not  force  us  to  this;  but 
it  prevents  the  usual  interpretation:  What  shall 
he  do?  namely,  otherwise  than  flee.  The  per- 
fect in  interrogative  clauses  is  often  used  in  the 
sense  of  the  Latin  suhjunctive=what  could  he  do? 
(Seb.  Schmidt,  Hupf.,  Delitzsch),  or  it  expresses 
the  result  of  experience  (Ewald,  et  al.)  [The 
Anglican  prayer  book  translates:  "For  the  foun- 
dations will  be  cast  down,  and  what  has  the  righ- 
teous done  ?"  So  Alexander.  Hupf.:  Whilst  he 
grants  the  possibility  of  the  above,  yet  translates : 
"  For  the  pillars  are  destroyed  ;  the  righteous — 
what  has  he  done  (accomplished)  "  that  is  "  what 
has  he  done,  accomplished  according  to  his  pre- 
vious experience?"  And  thus  he  states  his  agree- 
ment with  Ewald  and  Bottcher  (N.  ^Ehrenl.,  who 
compares  with  arr/'/praKev,  Xen.,  Cyrop.,  iv.  2,  20). 
This  seems  to  be  the  better  view. — C.  A.  B.] 

Str.  II.  Ver.  4.  Jehovah  in  his  holy  pa- 
lace, etc. — [A.  V.,  "temple."  Delitzsch: 
"  Above  the  earth  are  the  heavens,  ami  in  the 
heavens  is  Jehovah's  throne,  the  King  of  kings. 
And  this  heavenly  temple,  this  palace,  is  the 
place  from  whence  all  earthly  things  are  finally 
decided,  Hab.  ii.  20:  Mic.  i.  2.  For  the  royal 
throne  there  is  also  the  judgment  seat  above  the 
earth,  Ps.  ix.  7;  ciii.  19.  Jehovah,  who  is 
seated  there,  is  the  all-seeing  and  the  all-know- 
ing.    Din  =  cernere,  of    a   penetrating    glance. 

•  ["F&w"  ia  significant  j  it  refers  to  the  well-known 
mountain  stronghold,  the  familiar  hiding  places  of  David 
and  bis  friends;  some  sti.h  one  aa  the  cave  of  Engedi,  1  Sam. 
xxiv.,  orthe  hill  Hachilah.  xxvi.  1.  This  Psalin  was  com 
posed  when  these  remembrances  were  fresh  in  the  minds  of 
David  and  his  adherents. — C.  A.  B.] 


104 


THE  FIRST  BOOK  OF  PSALMS. 


jrn  =  trying  metals  by  fire,  of  a  searching 
glance  into  the  innermost  nature  of  things.  The 
eyelashes  are  mentioned  designedly.  When  we 
consider  and  investigate  sharply,  the  eyelids  ap- 
proach one  another  in  order  that  the  glance  may 
become  more  single,  direct,  and  like  a  flash  pe- 
netrating through  the  object." — C.  A.  13.]* 

Ver.  6.  Rain. — Hupfeld  holds  fast  strongly  to 
the  optative,  and  makes  "fire  and  brimstone  as 
nets"  depend  upon  "  He  makes  to  rain."  Ac- 
cording to  Delitzsch  the  future  in  the  jussive 
form  states  a  fact  of  the  future  resulting  with 
necessity  from  facts  of  the  present.  "  Rain  " 
denotes  the  abundance  in  which  the  means  of  pu- 
nishment descend.  If  the  accents  and  pointing 
are  not  altered  in  order  to  find  stated  something 
corresponding  to  fire  and  brimstone,  e.  g.  coats 
(Ewald,  Olsh.,  now  also  Bottcher),  or  ashes  ( Hit  - 
zig),  then  this  means  of  punishment  consists 
either  of  masses  (Bottcher  previously),  lumps  in 
general,  pieces  (Aben  Ezra,  Geier,  Mich.)  or 
slings  which  most  interpreters  regard  as  figu- 
rative of  lightning;  others,  following  Calvin,  as  a 
means  of  holding  them  fast  in  order  that  they 
may  not  escape  the  punishment. 

The  fiery  -wind "  [A.  V.,  "  Horrible  tem- 
pest "]  is  the  hot  east  wind,  Arab,  samum  =  the 
poisonous.  Hupf.  does  not  consider  that  the 
meaning  fire  has  been  proved,  but  rather  that  of 
rage,  and  translates:  Blast  of  wrath.  So  like- 
wise Hengst.f  [Wordsworth  :  "  The  Psalmist  re- 
fers to  the  destruction  of  Sodom  and  Gomorrah 
as  a  prophetic  emblem  of  what  awaits  the  un- 
godly ;  and  he  anticipates  the  language  of  St. 
Jude  concerning  those  cities  "as  set  forth  for  an 
example  suffering  the  vengeance  of  eternal  fire  " 
(Jude  7).  And  he  anticipates  the  imagery  of  the 
Apocalypse  xix.  20 ;  xxi.  8." — Portion  of 
their  cup. — Alexander:  "something  mea- 
sured out  for  them  to  drink,  according  to  the 
frequent  Scriptural  representation,  both  of  God's 
wrath  and  favor  as  a  draught  or  as  the  cup  con- 
taining it.  Comp.  Ps.  xvi.  5  ;  Matth.  xx.  22,  23  ; 
xxvi.  39.  The  meaning  of  the  whole  verse  is 
that  notwithstanding  the  present  security  of  the 
ungodly,  they  shall  sooner  or  later  be  abundantly 
visited  with  every  variety  of  destructive  judg- 
ment."— C.  A.  B.] 

Ver.  7.  Righteous  acts  [A.  V.,  "righteous- 
ness"], literally,  "righteousnesses,"  that  is, 
acts  of  righteousness.— The  upright  shall 
behold  His  face.  —  The  adjective  in  the 
singular    is    collective    as     subst.,    hence    the 


*  [Delitzsch:  "Thus  men  arc  manifest  to  the  All-searching 
eye,  the  all-trying  glance  of  Jehovah :  righteous  and  unright- 
eous. He  trieth  the  righteous,  that  is,  He  recognizes  in  the 
depths  of  their  souls  their  righteous  nature,  which  stands  the 
test  (Ps.  xvii.3;  Job  xxiii.10)  so  that  He  protects  them  with 
love  as  the  righteous  cling  to  Him  in  love;  but  the  wicked 
and  he  who  uses  violence  against  the  weak.  His  soul  hates, 
and  He  hates  them  with  all  the  energy  of  His  holy  being. 
The  more  intense  this  hate  is,  the  more  fearful  will  the  pu- 
nishment be  which  He  sends  down  upon  them." — C.  A.  B.] 

f  [There  is  here  probably  a  reference  to  the  Sirocco  of  the 
Holy  Land  thus  described  by  Thomson.  "  The  air  becomes 
loaded  with  fine  dust,  which  it  whirls  in  rainless  clouds 
hither  and  thither  at  its  own  wild  will ;  it  rushes  down  every 
gorge,  bowing  and  breaking  the  trees,  and  tugging  at  each 
individual  leaf;  it  growls  around  the  houses,  romps  and  runs 
riot  with  your  clothes." — "The  eyes  inflame,  the  lips  blister, 
and  the  moisture  of  the  body  evaporates,  under  the  ceaseless 
application  of  this  persecuting  wind;  yon  become  languid 
nervous,  irritable,  and  despairing,"  Virl.,  still  further  Thom- 
son, Land  and  the  Book,  pp.  2'J5  and  537. — C.  A.  B  J 


plural  of  the  predicate.  The  suffix  is  in  a 
poetical,  solemn  form  of  the  singular  (Ewald, 
Olsh.)  and  is  not  necessarily  plural  of  majesty,  or 
an  inexactness  ( Hupf. ).  Since  t  he  face  is  elsewhere 
only  the  object,  and  not  the  subject  of  seeing,  the 
translation  which  is  certainly  possible  here, 
"his  countenance  doth  behold  the  upright," 
(Isaki,  Kimchi,  Geier,  Mich.,  Hengst.  [A.  V.]) 
is  not  to  be  recommended,  although  in  the  other 
clauses  God  is  the  subject,  and  the  plural  forms 
in  the  suffix  and  verbs  are  very  well  explained 
whilst  the  object  remains  in  the  singular.  Lu- 
ther, et  al.,  following  most  of  the  ancient  trans- 
lations, regard  this  as  &bstrncl=i/prightness.  [Al- 
most all  recent  commentators  adopt  the  render- 
ing of  the  author.  Thus  Hupfeld:  "'To  behold 
God's  face  '  is  figurative  of  the  highest  favor 
with  God  and  blessedness,  as  Ps.  xvii.  15,  like 
sitting  and  standing  before  the  face  of  God,  Ps. 
xli.  12;  cxl.  13;  Job  xxxiii.  26,  etc. ;  borrowed 
from  the  privilege  of  oriental  magnates  to  appear 
before  the  king,  and  be  favored  with  the  con- 
stant sight  of  majesty,  and  so  transferred  to  the 
relation  of  the  pious  to  God,  who  alone  are  wor- 
thy of  this  sight,  and  are  capable  of  it,  so  far  as 
only  the  pure  can  bear  the  sight  of  the  Holy  One; 
but  sin  excludes  from  the  privilege;  comp.  the 
promise,  Matth.  v.  8,  that  '  the  pure  in  heart 
shall  see  God,'  and  the  corresponding  figure 
of  spiritual  reception  in  the  house  of  God,  which 
only  the  pious  have,  Ps.  v.  5;  xv.  1." — C.  A. 
B.j* 


DOCTRINAL    AND    ETHICAL, 

1.  Those  are  not  true  friends  who,  in  danger- 
ous times,  put  the  duty  of  self-preservation  be- 
fore that  of  duty  to  the  community,  and  then 
when  the  foundations  of  the  State  are  rooted  up, 
and  the  pillars  of  social  order  begin  to  shake,  ad- 
vise to  flight  instead  of  to  the  conflict  which  should 
be  waged  in  the  name  of  God,  and  with  the  as- 
surance of  Divine  assistance.  Indeed  every  cou- 
rageous man  and  brave  warrior  rejects  such  im- 
putations as  cowardly  and  shameful ;  how  much 


*  [Delitzsch:  "To  behold  God's  face  is  in  itself  impossible 
for  mortal  man  without  dying.  But  when  God  graciously 
allows  Himself  to  be  seen,  He  makes  it  possible  for  the  crea- 
ture to  look  upon  Him.  This  enjoyment  of  the  Divine  face 
when  it  is  softened  in  love,  is  the  highest  honor  which  God's 
grace  can  bestow  upon  man,  it  is  the  blessing  of  the  upright, 
cxl.  13.  We  cannot  say  that  this  means  beholding  His  face 
in  the  world  to  come,  or  that  it  is  exclusively  in  this  world. 

The  future  D7\J?  is  lost  to  the  Old  Testament  idea  in  the 
night  of  she  <l.  But  faith  breaks  through  this  night,  and 
consoles  itself  witli  a  future  beholding  of  God,  Job  xix.  26. 
The  New  Testament  redemption  has  realized  this  postulate 
of  faith  in  that  ttie  Redeemer  has  broken  through  the  night 
of  the  realm  of  the  dead,  raised  up  with  Himself  the  pious 
of  the  Old  Testament,  and  transported  them  into  the  sphere 
of  the  Divine  love  which  is  revealed  in  heaven.  Perowne  : 
"  Thus  Faith  kindles  into  hope.  Not  only  does  David  make 
Jehovah  his  refuge  in  cal  imity,  but  he  can  rejoice  in  the 
thought  that  he  shall  behold  the  face  of  God,— behold  now 
the  light  of  His  countenance  even  in  the  midst  of  gloom  and 
darkness.  Did  his  hope  reach  beyond  this,  and  are  we  to 
suppose  that  here  he  looks  forward  to  seeing  God  in  the  re- 
surrection? We  cannot  tell.  But  see  xvi.  11  ;  xvii.  15.  To 
us.  however,  his  words  may  be  the  expression  of  a  '  hope  full 
of  immortality.'  'We  know  that  our  light  affliction  wo1  k- 
eth  out  for  us  a  far  more  exceeding  and  eternal  weight  of 
glory.'  'We  k  ow  that  when  He  shall  appear  .  .  .  we  shall 
see  ilim  as  He  is.'  We  can  take  this  Psalm  likewise  toonr- 
selves,  and  think  upon  'seeing  God  in  the  face  of  Jesus 
Christ.' '— C.  A.  B.J 


PSALM  XI. 


105 


more  the  Sovereign,  who  is  called  of  God,  and 
who  trusts  in  God? 

2.  That  God  is  enthroned  in  heaven  does  not 
prevent  His  government  on  earth,  but  rather  is 
presupposed  as  well  for  His  government  of  the 
world  in  general  as  for  His  special  dealings  with 
individuals,  and  therefore  it  is  the  foundation  of 
the  believer's  confidence  that  even  in  the  worst 
times,  he  will  receive  seasonable  help  from  the 
Lord. 

3.  It  is  not  stated  here  how  a  man  is  justi- 
fied, but  how  it  fares  with  the  righteous.  He 
may  indeed  on  earth  fall  into  the  greatest  dan- 
gers and  needs,  and  be  surrounded  by  timid,  un- 
safe, and  false  friends,  and  be  oppressed  by 
mighty,  crafty,  and  merciless  enemies;  but  God 
does  not  forsake  those  who  trust  in  Him  with 
living  faith.  He  tries  them,  it  is  true,  as  a  dis- 
cerner  of  hearts,  but  the  upright,  whom  He  has 
found  faithful,  He  causes  to  experience  His  love, 
and  helps  them  out  of  all  their  needs. 


HOMILETICAL    AND   PRACTICAL. 

He  who  has  faith  does  not  flee. — The  King  of 
heaven  is  not  only  an  almighty  but  likewise  an 
omniscient  God  and  the  just  Rcwarder. — VVhere 
even  the  strength  of  the  righteous  fails,  the  arm 
of  Him  who  is  enthroned  in  the  heavens  helps. 
— The  rulers  of  the  earth  have  likewise  to  reflect 
that  they  have  a  Lord  in  heaven. — The  wicked 
have  to  reckon  upon  no  lasting  success  ;  it  only 
remains  for  them  to  wait  for  the  terrible  judg- 
ments of  God  whilst  the  righteous  may  hope  in 
the  assistance  of  God  and  at  last  will  behold,  His 
countenance. — In  times  of  danger  we  must  not 
hearken  to  the  advice  of  weak  and  cowardly 
men,  but  trust  in  the  word  and  assistance  of 
God.  Not  to  flee  from  God  but  to  God  brings 
deliverance,  salvation  and  peace. 

Calvin:  Although  all  alike  confess  that  the 
world  is  ruled  by  God,  yet  there  are  but  few, 
when  a  sad  complication  of  affairs  surrounds  them 
with  darkness',  who  have  this  conviction  con- 
firmed in  the  innermost  part  of  their  souls. 

Starke:  Whenever  any  one  turns  to  fearing 
God,  there  are  ever  wicked  decoy  birds  which 
think  to  prevent  him. — No  hunter  can  pursue 
the  game  more  hotly  than  the  ungodly  are  greedy 
for  the  ruin  of  the  pious. — It  is  well  for  those 
who  are  well-grounded,  especially  at  this  last 
time,  when  the  ground  is  not  destroyed,  yet  is 
made  to  shake  in  many  ways  and  when  so  many 
fundamental  truths  are  contested.  There  are 
two  ways  in  which  God  is  present ;  one  in  which 
He  tills  heaven  and  earth,  the  other  when  He  is 
present  in  the  word  and  sacrament,  yes,  in  the 
hearts  of  believers. — The  omnipresence  and  om- 
niscience of  God  are  a  very  strong  consolation  to 
the  believer  when  oppressed. — There  is  a  differ- 
ence between  the  cross  of  the  pious  and  the  pun- 
i-hinent  of  the  ungodly  ,  the  former  are  preserved 
by  suffering,  the  latter  are  entirely  destroyed. — 
He  who  loves  God  and  will  be  loved  by  God  must 
love  righteousness. — Speak  what  is  right,  main- 


tain the  right  and  deviate  not  a  finger  breadth 
from  righteousness  and  the  Lord  will  be  favor- 
able to  you. 

Osiander:  Although  we  do  not  in  all  ways 
serve  the  law  of  God  after  the  flesh,  yet  we 
should  do  it  with  our  souls  and  have  pleasure 
therein  after  the  inner  man  (Rom.  vii.  22)  in 
order  that  God  may  not  be  hostile  to  us — Sel- 
nerker:  The  favor  of  God  and  the  favor  of 
wicked  men  are  wider  apart  than  heaven  and 
earth. — Moller  :  What  comforts  and  encourages 
the  pious,  fills  the  ungpdly  with  fear  and  terror. 
— Arndt:  The  reward  of  the  pious  is  the  love 
of  God,  yea  God  Himself. — Herberoer  :  The 
more  defiant  the  ungodly  are  in  favorable  times, 
the  more  dejected  and  discouraged  tuey  are  in 
misfortune. — Rieger:  It  is  well  for  those,  to 
whom  all  in  God  is  so  dear,  that  they  can  gain 
for  themselves  a  basis  of  good  hope  from  His 
holiness,  His  power.  His  omniscience,  and  His 
zeal  against  wickedness. — Stiller:  Sighs  ascend 
and  consolation  descends — Guenther:  There 
are  two  kinds  of  enemies,  the  open  and  the 
secret;  the  former  persecute  us,  the  latter  give 
us  the  so-called  good  advice  — Diedrich  :  Make 
no  peace  with  the  world  until  after  a  decisive 
victory,  and  let  your  daily  confession  be  this 
only  :   1  trust  in  the  Lord. 

[Matth.  Henry:  The  confidence  and  comfort 
which  the  saints  have  in  God,  when  all  the  hopes 
and  joys  in  the  creature  fail  them,  is  a  riddle  to 
a  carnal  world,  and  is  ridiculed  accordingly. — 
Good  people  would  be  undone  if  they  had  not  a 
God  to  go  to,  a  God  to  trust  to,  and  a  future 
bliss  to  hope  for. — In  singing  this  Psalm  we 
must  encourage  and  engage  ourselves  to  trust 
in  God  at  all  times,  must  depend  upon  Him  to 
protect  our  innocency,  and  make  us  happjr ; 
must  dread  His  frown  as  worse  than  death,  and 
desire  His  favor  as  better  than  life. — Barnes  : 
The  wicked  have  everything  to  fear;  the 
righteous,  nothing.  The  one  is  never  safe; 
the  other,  always.  The  one  will  be  delivered  out 
of  all  his  troubles;  the  end  of  the  other  can  only 
be  ruin. — Spurgeon  :  When  prayer  engages  God 
on  our  side,  and  when  faith  secures  the  fulfilment 
of  the  promise,  what  cause  can  there  be  for 
flight,  however  cruel  and  mighty  our  enemies  ? 
— Is  it  suggested  to  us  that  there  are  ways  of 
avoiding  the  cross,  and  shunning  the  reproach 
of  Christ?  Let  us  not  hearken  to  the  voice  of 
the  charmer,  but  seek  an  increase  of  faith,  that 
we  may  wrestle  with  principalities  and  powers 
and  follow  the  Lord  fully,  going  without  the 
camp,  bearing  His  reproach.  Mammon,  the 
flesh,  the  devil,  will  all  whisper  in  our  ear. 
"  Flee  as  a  bird  to  your  mountain,"  but  let  us 
come  forth  and  defy  them  all.  "Resist  the 
devil  and  he  will  flee  from  you." — The  advice  of 
cowardice  and  the.  jeer  of  insolence,  both  an- 
swered by  faith.  Lesson — Attempt  no  other 
answer. — If  all  earthly  things  fail,  and  the  very 
State  fall  to  pieces,  what  can  we  do  ?  We  can 
suffer  joyfully,  hope  cheerfully,  wait  patiently, 
pray  earnestly,  believe  confidently,  and  triumph 
finally.— C.  A.  B.] 


106 


THE  FIRST  BOOK  OF  PSALMS. 


PSALM  XII. 

To  the  chief  Musician  upon  Sheminith,  A  Psalm  of  David. 

1  Help,  Lord  ;  for  the  godly  man  ceaseth  ; 

For  the  faithful  fail  from  among  the  children  of  men. 

2  They  speak  vanity  every  one  with  his  neighbour : 

With  nattering  lips  and  with  a  double  heart  do  they  speak. 

3  The  Lord  shall  cut  off  all  flattering  lips, 
And  the  tongue  that  speaketh  proud  things : 

4  Who  have  said,  With  our  tongue  will  we  prevail ; 
Our  lips  are  our  own  :  who  is  lord  over  us  ? 

5  For  the  oppression  of  the  poor,  for  the  sighing  of  the  needy, 
Now  will  I  arise,  saith  the  Lord  ; 

I  will  set  him  in  safety  from  him  that  puffeth  at  him. 

6  The  words  of  the  Lord  are  pure  words : 
As  silver  tried  in  a  furnace  of  earth, 
Purified  seven  times. 

7  Thou  shalt  keep  them,  O  Lord, 

Thou  shalt  preserve  them  from  this  generation  for  ever. 

8  The  wicked  walk  on  every  side, 
When  the  vilest  men  are  exalted. 


EXEGETICAL   AND   CRITICAL. 

Its  character. — A  prayer  of  David  (ver.  1  a) 
under  the  impression  of  the  decrease  of  piety 
and  faithfulness  in  the  world  (ver.  1  b),  and  the 
increase  of  shameless  and  careless  deceitfulness 
(vers.  2-4).  In  moral  indignation  against  this, 
he  calls  upon  God  (ver.  3),  receives  a  promise 
of  Divine  help  for  those  who  request  it  (ver.  5) ; 
he  shows  plainly  the  reliability  of  the  promise 
of  Jehovah  (ver.  6),  and  expresses  confidence  in 
His  protection  (ver.  7),  once  more  referring  to 
the  present  condition  of  corruption  (ver.  8) 
The  Divine  promise  does  not  appear  in  the  form 
of  a  citation  of  a  prophetical  word  already 
given  (Ewald),  nor  as  a  mere  poetical  dress 
(Hupf. ),  but  as  a  true  prophetical  revelation. 
Even  Hitzig  refers  not  only  to  the  holy  lot  which 
David  took  with  him  in  war  (2  Sam.  v.  19,  24)  ; 
but  he  brings  to  mind  the  prophetical  character 
of  David  (Acts  ii.  30),  and  regards  him  "  as 
competent  to  perceive  a  Divine  word  on  the 
mirror  of  his  soul  which  had  been  purified  and 
unburdened  by  prayer."*  There  is  no  reason 
for   transposing  the    two   last  verses    in    order 


*  [Delitzsch  :  "  The  true  Church  of  Jehovah  was  then  as 
ever  a  Church  of  confessors  and  martyrs,  and  the  sighing 
after  the  future  of  Jehovah  was  then  no  less  deep  than  now 
the  '  come  Lord  Jesus.'  " — C.  A.  B.] 


not  to  conclude  with  a  crying  discord  (Hupf.). 
"The  psalm  is  a  ring  and  that  oracle  is  its 
jewel "  (Delitzsch). 

Str.  I.  Ver.  1.  Help. — [Perowne:  "  'save'  is 
more  emphatic,  because  no  object  is  expressed, 
vid.  Ps.  cxvi.  1,  where  in  like  manner  the  verb 
'I  love'  stands  without  its  object." — C.  A.  B.] 
— Disappear. — [A.  V.:  "ceaseth."  Barnes: 
•«  Their  conduct  was  such  that  their  influence 
failed  or  was  lost  to  the  community." — C.  A.B.] — 
Faithful. — The  "Amen  people,"  according  to 
Luther's  gloss.  From  the  position  of  the  predi- 
cate, before,  in  the  plural,  we  would  expect  the 
persons  to  be  mentioned,  which  also  the  parallel 
clause  favors,  as  Psalm  xxxi.  23.  The  double 
reason  of  the  prayer  does  not  force  us  to 
regard  the  plural  as  abstract  =  faithfulness 
(Sept.  a'Ar/deiai),  or  "faith"  (Syr.),  which  in- 
deed is  in  itself  possible. 

Ver.  2.  Lies  [A.  V.:  "vanity"']. — This  is 
not  to  be  referred  merely  to  false,  unpro- 
fitable doctrines  (Coca,  Schmidt,  et  al.). — 
Double  heart. — [Alexander  :  "By  a  double 
heart  we  are  probably  to  understand,  not  mere 
dissimulation  or  hypocrisy,  but  inconsistency 
and  instability  of  temper,  which  leads  men  to 
entertain  opposite  feelings  towards  the  same 
object.  Comp.  the  description  of  the  double- 
minded  •  man'  in  Jas.  i.  8." — C.  A.  B.] 

Str.  II.  Vera.  3,  4.  [Perowne:  "The  burning 


PSALM  XII. 


107 


of  righteous  indignation  utteriug  itself  in  a 
fervent  prayer  for  the  uprooting  of  the  whole 
kingdom  of  lies." — "The  men  here  described 
are  evidently  men  occupying  a  high  position, 
smooth  and  supple  courtiers,  perfect  in  the  art 
of  dissembling,  yet  glorying  in  their  power  of 
saying  what  they  list,  however  atrocious  the 
falsehood  or  the  calumny." — C.  A.  13.] 

Ver.  4.  With  regard  to  our  tongues  we 
show  strength. — Hupf.  translates:  We  are 
masters  of  our  tongues;  [A.  V  :  "with  our 
tongues  will  we  prevail"]  ;  on  the  other  hand  Ew- 
ald  and  Olsh.  with  Geier  et  al  :  we  are  confede- 
rates of  our  own  tongues:  Hitzig:  we  strengthen 
our  tongues. — Our  lips  are  our  own-[  Words- 
worth :  "the  wicked  say  (or  rather  are  with 
us,  on  our  side),  (comp.  2  Kings  vi.  16  ;  Ps. 
xlvi.  7).  They  rely  on  their  lips,  their  smooth, 
flattering  speeches  fitted  to  deceive;  on  their 
prcfud  an  1  haughty  words,  able  to  overcome. 
This  (they  say)  is  our  artillery,  with  it  we  are 
invincible." — (J.  A.  13.] 

Sir.  111.  Ver.  5.  I  will  set  him  in  safety 
who  panteth  after  it. — Eum  qui  inhiat  Mi  sc. 
taluti  (Maurer,  similarly  Bwald,  Olsh  ,  Hengst., 
Delitzsch  [Alexander].  Comp.  llab.  ii.  3,  where 
panting  for  an  end  is  described  with  a  similar 
expression.  The  translation  of  Geier,  Rosenm., 
et  al.,  "against  whom  they  puff"  [A.  V.,  "from 
him   that   puffeth  at    him"],    has   against    it  the 

construction  with  7.  The  translation  adopted 
by  Mich,  and  Hupf.=in  order  that  he  may  re- 
cover breath— refresh  himself,  causes  us  to  miss 
the  object  of  the  verb.  [Tlie  translation  of  A.  V. 
et  al.  is  to  be  preferred.  Barnes:  "By  this  con- 
struction, also,  the  connection  with  the  main 
statement  will  be  best  preserved — that  the  in- 
quiry referred  to  in  the  Psalm  was  done  by 
u-onh,  by  the  breath  of  the  mouth — thus  indi- 
cating that  by  a  word  or  breath  they  could  de- 
stroy them." — C.  A.  B.] 

Ver.  6.  Work-shop. — Since  the  etymology 
allows  this  translation  of  the  obscure  Hebrew 
word,  and  the  additional  words  "in  the  earth" 
are  best  suited  with  this,  because  pure  silver 
flows  down  out  of  the  ore  heaped  up  in  the  fur- 
nace, Delitzsch  prefers  this  rendering,  following 
Cocc,  Mich.,  Gesenius,  Olsh.  It  may,  however, 
be  translated  "  melting  vessel,"  that  is,  crucible 
or  oven  ;  but  the  earth  must  then  mean  either, 
in  an  oven  belonging  to  the  earth=enclosed 
with  earth  (Chald.,  Maur.,  De  Wette,  Hupf. 
[A.  V.],  which  is  against  the  usage  of  melting 
houses,  or  if  it  is  only  an  indication  of  its  place 
it  is  superfluous;  or  it  must  be  connected  with 
the  purticiple=purified  on  account  of  the  earth, 
that  is  from  its  earthly  ingredients  (Rosenm., 
Ewald  et  al.).     Against  this  is  the  fact  that  |'1X 

does  not  mean  the  earth  as  material.  The 
seven  times  is  regarded  by  most  interpreters 
as  a  holy  number,  by  Saadia  et  al.  as  a  round 
number.  Following  the  Jewish  interpreters 
(who,  however,  think  of  the  sovereign  of  the 
land,  among  whom  Vatab.  understands  God, 
vid.  Hupf.),  Hengst.  and  Lengerke  translate: 
"silver  of  a  prince    of   the    land,"   whilst  they 

regard  it  as  a  secondary  form  of  7>3.  Hitzig 
now  translates:  melted  into  the  bar  in  the  cru- 
cible       He    regards    PN-)"!,    Ps.    lxviii.    30. 


Bottcher  would  read  }*"!N">=to  the  lustre  of  white 

•    V  T  T 

=to  tlie  pure  bright  mass. 

Sir.  IV.  Ver.  7.  This  generation. — [Pe- 
rowue:  "Spoken  of  those  wlio  not  only  live  in 
the  same  age,  but  are  pervaded  by  the  spirit  of 
that  age.  So  Isa.  liii.  8.  Here  the  world  as 
opposed  to  the  Chinch." — C.  A.  B.] 

Ver.  y  If  the  wicked  walk  about  on  every 
side  in  accordance  with  the  increase  of 
vileness  among  the  children  of  men. — 
Some,  as  Grot.,  Rosenm.,  Umbreit,  following 
Symm.  and  Jerome,  regard  D  as  a  particle  of 
time  [so  A.  V.,  "  when  the  vilest  men  are  ex- 
alted"], yet  so,  that  they  unite  the  statement  of 
the  reasou  with  that  of  the  point  of  time.  But 
it  is  better  to  regard  it  as  a  comparison,  because 
it  then  expresses  a  corrective  and  comforting 
judgment  respecting  the  previous  clause  (Hupf.  j. 
Hitzig  unites  the  letters  to  other  words  and  gets 
the    meaning,  "  Unhappy  destiny  for   the  world 

of    man ! "       In    the   Chald.    and    Rabbin.   7-TO 

T  ~ 

means  fate,  yet  in  the  plural  properly  sijna 
zodiaci;  therefore  Hitzig  is  inclined  to  think 
partly  of  some  idiom  of  common  life,  partly 
refers  to  Judges  v.  20,  where  the  .stars  actively 
interfere  with  human  affairs.  Formerly  he 
translated:  if  they  rise,  a  terror  to  the  chil- 
dren of  men.  In  a  similar  way  Gesenius  The- 
saurus. On  the  other  hand  G.  Baur  prefers  the 
translation  of  Hengst.:  lowliness  is  for  men  as 
sovereignty  ,  which  is  thus  improved  by  Len- 
gerke:  humiliation  is  to  the  children  of  men  as 
exaltation  ;  which  should  mean  :  they  will  not 
long  carry  it  on — pride  comes  before  a  fall. 
Umbreit  translates:  The  wicked  walk  round 
about,  when  the  shame  of  the  children  of  men 
rises.  [Wordsworth  translates  thus:  Thou  shalt 
keep  them,  0  Lord,  Thou  shalt  guard  him  frcm 
this  generation  forever,  although  the  wicked 
walk  on  every  side  because  vileness  is  exalted 
among  the  children  of  men.  The  Psalmist  fore- 
tells two  things:  that  ungodliness  will  overflow, 
even  unto  the  end  ;  and  that  the  righteous  will 
be  preserved  from  the  flood  of  iniquity.  And 
thus  he  prepares  the  way  for  the  declaration  of 
the  Lord  Himself  in  the  Gospel  concerning  the 
latter  days  (Matt.  xxiv.  12,  13."— C.  A.  B.] 

DOCTRINAL    AND    ETHICAL. 

1.  Those  are  had  times  when  the  number  of 
the  friends  of  God  and  of  the  faithful  decreases, 
and  tlie  number  of  the  double-tongued,  deceitful 
and  false  increases  in  the  land.  The  pious  in 
this  case  have  much  to  suffer  internally  and  ex 
ternally,  yet  they  must  not  only  suffer  and 
endure  and  not  make  much  complaint,  still  less 
fear,  but  they  must  testify  against  the  mischief 
and  its  causes,  and  constantly  implore  the  help 
of  God. 

2.  The  ungodly  sin  not  only  with  their 
tongues,  but  also  in  acts  by  which  the  members 
of  the  Church  of  God  are  oppressed  and  threat- 
ened. But  in  spite  of  their  vain  glory  and  great 
boasting  they  are  not  in  the  position  to  carry 
out  their  wicked  devices.  They  accomplish 
nothing  by  their  hypocrisy  and  flattery,  and  do 
not  attain  their  end  any  more  by  their  threats 
than   by  their  deceitful    enticements,  or  indeed 


108 


THE  FIRST  BOOK  OF  PSALMS. 


by  their  slander.     God  watches  over  His   people 
and  protects  those  who  sigh  after  Him. 

3.  In  times  of  trouble  God  comforts  the 
afflicted  by  His  holy  word,  and  awakens  in  the 
Church  itself  voices  which  testify  to  the  truth 
of  the  Divine  promises,  and  to  the  reliability  of 
the  hope  of  salvation  which  is  based  upon  them. 

HOMILETICAL   AND   PRACTICAL. 

The  world  attacks  the  congregation  of  the 
Lord  but  God  defends  it. — It  is  not  promised  to 
the  pious  that  they  shall  live  without  opposition ; 
but  that  God  will  preserve  them  from  the  wicked 
generation  and  save  them. — The  growth  of  the 
congregation  is  at  times  interrupted,  but  it  can- 
not be  destroyed;  for  the  Lord  is  its  help  and 
its  salvation. — In  the  days  of  their  affliction  the 
pious  have  still,  1)  the  consolation  of  prayer ; 
2)  the  promise  of  the  word  of  God;  3)  the  re- 
freshment of  the  communion  of  saints. — God 
answers  the  supplication  of  His  people;  will 
not  the  people  respond  to  the  promises  of  the 
word  of  God? — The  wickfid  man  goes  about  for 
a  short  time,  until  he  is  cast,  down  by  th-e 
hand  of  God  from  his  imaginary  height.  The 
same  hand  of  God  raises  the  pious  from  the 
depths  of  temporal  need  to  the  loftiness  of  eter- 
nal salvation. — The  demeanor  of  the  wicked 
corresponds  with  the  vileness  of  corrupt  human 
nature  ;  the  conduct  of  the  pious  expresses 
the  nobility  of  the  children  of  God. 

Luther:  Only  he  who  is  true  to  God,  is  true 
to  men  ;  but  faith  and  the  grace  of  God  are  neces- 
sary to  both. — Calvin  :  God  otfers  in  His  word  only 
that  which  He  will  fulfill  in  deed. — Starke:  If 
believers  have  diminished  already  in  the  time 
of  David,  how  much  more  now  with  us,  who  are 
near  the  last  days,  when  little  faith  and  love  is 
to  be  found. — If  believers  are  few,  then  see  to  it 
that  thou  art  found  in  the  little  band  (Luke  xii. 
32). — Ye  men,  watch  over  your  tongue  and  your 
heart,  that  the  former  may  speak  the  truth,  the 
latter  be  without  guile.  To  speak  unprofitable 
things  is  an  impure  fruit  of  a  bad  heart.  So 
long  as  we  are  not  humbled  under  God  and 
bowed  down  in  heart,  so  long  we  are  exposed  to 
the  judgment  of  being  rooted  out. — The  sigh  of 
the  miserable  awakens  the  vengeance  of  God ; 
therefore  trouble  them  not,  else  their  sighs  will 
make  you  anxious. — The  greater  our  need,  the 
nearer  God. — The  greater  the  fire,  the   nobler 


the  trial. — False,  doctrine  is  neither  gold  nor 
silver,  but  only  scum. — As  long  as  we  are  in  the 
world,  we  are  obliged  to  be  among  the  wicked, 
only  we  have  to  pray,  that  we  may  be  delivered 
from  their  wickedness. — Osianuer  :  The  pious 
are  sown  scantily,  but  tares  grow  of  themselves. 
— Menzkl:  Tyranny  is  indeed  hard;  but  false 
doctrine  is  much  harder;  for  tyranny  kills  the 
body,  but  false  doctrine  the  soul. — Fkisch  : 
Hold  to  the  few  believers  that  ate  left ;  but  take 
to  heart  the  universal  corruption  and  lament 
over  it  to  the  Lord.  —  Herberger:  Help,  Lord  ! 
That  is  short,  but  a  good  prayer. — All  saints 
must  believe,  and  only  believers  are  saints  be- 
fore God. — Umbkeit  :  Nothing  hurts  believers 
more  than  the  lack  of  truthfulness  and  upright- 
ness in  the  world. — Stiller.  :  We  need  not  tight 
with  human  strength;  our  only  weapon  is  the 
word  of  God. — Diedrich  :  God's  people  increase 
but  slowly,  and  ever  under  the  cross. 

[Matth.  Henry  :  There  is  a  time  fixed  for  the 
rescue  of  oppressed  innocency  ,  that  time  will 
come,  and  we  may  be  sure  it  is  of  all  others  the 
fittest  time. — In  singing  this  Psalm  and  praying 
over  it,  we  must  bewail  the  general  corruption 
of  manners ;  thank  God  that  things  are  n.  t 
worse  than  they  are,  but  pray  and  hope  that 
they  will  be  better  in  God's  due  time. — 
Barnes  :  The  fall  of  a  professor  of  religion 
into  sin  is  a  greater  loss  to  the  Church  than  his 
death  would  be.  There  is  usually  a  greater  de- 
gree of  recklessness  among  men  in  regard  to 
their  speech  than  in  regard  to  their  conduct  ; 
and  many  a  man  who  would  shrink  from  doing 
another  wrong  by  an  act  of  dishonesty  in  busi- 
ness, may  be  utterly  reckless  as  to  doing  him 
wrong  by  an  unkind  remark. — Spurgeon: 
"Help,  Lord!"  A  short,  but  sweet,  sug- 
gestive, seasonable,  and  serviceable  prayer; 
a  kind  of  angel's  sword,  to  be  turned  every 
way,  and  to  be  used  on  all  occasions. — As 
small  ships  can  sail  into  harbors  which  larger 
vessels,  drawing  more  water,  cannot  enter,  so 
our  brief  cries  and  short  petitions  may  trade 
with  heaven  when  our  soul  is  wind-bound,  and 
business-bound,  as  to  longer  exercises  of  devo- 
tion, and  when  the  stream  of  grace  seems  at  too 
low  an  ebb  to  float  a  more  laborious  supplication. 
— Jesus  feels  with  His  people,  and  their  smarts 
are  mighty  orators  with  Him.  By-and-by,  how- 
ever, they  begin  to  sigh  and  express  their  misery, 
and  then  relief  comes  post-haste. — C.  A.  B.] 


PSALM  XIII. 

To  the  chief  Musician,  A  Psalm  of  David. 

1      How  long  wilt  thou  forget  me,  O  Lord  ?  forever  ? 
How  long  wilt  thou  hide  thy  face  from  me? 


PSALM  XIII. 


109 


2  How  long  shall  I  take  counsel  in  my  soul  ? 
Having  sorrow  in  my  heart  daily  ? 

How  long  .shall  mine  enemy  be  exalted  over  me  ? 

3  Consider  and  hear  me,  O  Lord  my  God : 
Lighten  mine  eyes,  lest  I  sleep  the  sleep  of  death  ; 

4  Lest  mine  enemy  say,  I  have  prevailed  against  him ; 
And  those  that  trouble  me  rejoice  when  1  am  moved. 

5  But  I  have  trusted  in  thy  mercy  ; 

My  heart  shall  rejoice  in  thy  salvation. 

6  I  will  sing  unto  the  Lord,  because  he  hath  dealt  bountifully  with  me. 


EXEGETICAL    AND    CRITICAL. 

Its  character.  The  Psalm  begins  with  a 
strophe  of  five  lines,  a  lamentation  from  a  sigh- 
ing breast,  in  which  hope  is  in  severe  conflict 
with  despair;  then  follows  a  strophe  of  four 
lines  of  urgent  prayer  ;  from  which  breaks  forth 
in  a  strophe  of  three  lines,  faith  in  the  Divine 
grace,  with  expressions  of  joyous  personal  par- 
ticipation therein.  It  is  all  expressed  in  lan- 
guage so  true  to  life,  and  with  the  freshness  of 
experience,  that  it  is  entirely  inadmissible  to  re- 
gard as  its  subject  the  people  of  Israel  oppressed 
by  foreign  nations  (Rabbin.,  ltosenm.,  De  Wette) 
or  the  suffering  Christ.  David  can  only  apply 
us  a  type,  so  far  as  his  experience  is  applied  to 
the  God-fearing  sufferer  and  Christian  martyr. 
[Perowne:  "The  rapid  transition  of  feeling 
from  a  depth  of  misery  bordering  on  despair,  to 
hope,  and  even  joy,  is  very  remarkable."  Hitzig 
refers  this  Psalm  to  the  time  of  Saul's  persecu- 
tion of  David.  Delitzsch  likewise  inclines  to  this 
opiuion. — (J.  A.  B.] 

Str.  I.  Ver.  1.  How  long — forever. — The 
meeting  together  of  the  question,  and  the 
lamentation,  in  apparent  conflict,  in  the  words 
which  begin  and  close  the  clause,  is  found  like- 
wise, Ps.  lxxiv.  10;  lxxix.  5;  lxxxix.  4b\  Thus 
it  cannot  be  merely  an  accidental  want  of  exact- 
ness in  the  expression,  nor  can  it  be  set  aside  by 
interpreting  "  forever  "  by  "  entirely  "  (Aquil., 
Kosenin.),  which  the  language  does  not  permit, 
but  it  is  to  be  explained  from  the  conflict  in  the 
Psalmist's  own  feelings  (Calv.,  Hengst.,  Hupf., 
Delitzsch),  which  Luther  (although  he  incorrectly 
translates  "entirely,"  "fully")  very  properly 
describes  as  "  an  anguish  of  spirit  which  feels 
that  it  has  to  do  with  a  God  alienated,  hostile, 
implacable,  inexorable,  whose  wrath  is  eternal, 
where  hope  itself  despairs,  and  yet  despair 
hopes;  ami  all  that  lives  is  the  '  groaning  that 
cannot  be  uttered,'  wherewith  the  Holy  Spirit 
maketh  intercession  for  us  brooding  over  the 
waters  shrouded  in  darkness."  [The  punctua- 
tion of  the  A.  V.,  "  How  long  wilt  thou  forget 
me?  foreverf"  is  incorrect.  Perowne  :  "It  is 
natural  for  a  perturbed  and  doubting  heart  thus 
to  express  itself  in  a  confused  and  almost  con- 
tradictory manner." — "  Well  must  David  have 
understood  what  this  was,  when,  hunted  by  Saul, 
he  knew  not  where  to  betake  himself;  at  one 
tune  seeking  refuge  among  the  Moabites,  at  an- 
other in  the  wilderness  ol  Ziph;  now  an  outlaw 


hiding  himself  in  the  cave  of  Adullam,  and  anon 
a  captain  in  the  service  of  the  king  of  the  Phi- 
listines; and  amid  all  his  projects,  haunted  by  the 
mournful  couvictiou  '  I  shall  now  one  day  perish 
by  the  hand  of  Saul.'  " — C.  A.  13.] 

Ver.  2.  Daily. — [Barnes:  "Everyday;  con- 
stantly. That  is,  there  was  no  intermission  to 
his  troubles.  The  sorrow  in  his  heart  seems  to 
have  been  not  merely  that  which  was  caused  by 
trouble  from  without,  but  also  that  which  sprang 
from  the  painful  necessity  of  attempting  to  form 
plans  for  his  own  relief — plans  which  seemed  to 
be  in  vain."* — C.  A.  B.] 

Str.  II.  Ver.  3.  Make  mine  eyes  clear. — 
[A.  V.,  "lighten  mine  eges"]  does  not  mean: 
illuminate  mine  eyes  =  my  face;  namely:  with 
the  light  of  Thy  countenance  (Geier,  and  most  in- 
terpreters), but  states  the  cousequeuces  and  the 
work  of  the  Divine  glance  of  grace,  namely:  the 
strengthening  of  the  vitality,  whose  mirror  is  t lie 
clear  and  cheerful  eye,  1  Sam.  xiv.  27,  2D.  Their 
dimness  shows  the  exhaustion  of  vitality,  Ps.  vi. 
7;  Lam.  v.  17.  It  is  true  Ps.  xix.  8  speaks  of 
enlightening  the  eyes  by  the  Spirit  and  the  word 
of  God  (Chald.,  Cocc,  et  al.),  but  this  is  not  re- 
ferred to  here,  where  it  has  to  do  with  enlight- 
ening with  the  light  of  life,  as  Job  xxxiii.  30  ; 
Ps.  xxxviii.  10;  Prov.  xxix.  18.  [Delitzsch: 
"  The  enlightening  light  to  which  "VNH  refers, 
is  the  love-light  of  the  Divine  countenance,  Ps. 
xxxi.  lfi.  Light,  love,  and  life,  are  related  ideas 
in  the  Scriptures.  He  upon  whom  God  looks  in 
love,  remains  alive,  he  who  is  permeated  with 
new  vitality,  obtains  not  to  sleep  the  sleep  of 
death." — C.  A.  B  ]  The  kind  of  sleep  is  indi- 
cated by  the  accusative.  [A.  V.:  the  sleep  <f 
dealh.~\  Theancient  translationson  theother  hand 
have  erroneously  taken  it  as  if  death  is  not  figu- 
ratively represented  as  sleep,  but  as  a  condition, 
to  which,  or  into  which,  sleep  might  le.vl.f 

[Ver.    4.    When    I   am   moved. — Barnes: 


*  [Hupfeld  translates:  •' All  day  Iraifj.''  Delitzsch  trans- 
lates, "  during  the  day,"  and  contrasts  with  the  night  em- 
ployed in  milking  his  plans,  which  during  the  day  prove  of 

no  avail,  and  thus  he  continues  in  trouble  day  after  day. — 
C  A.  Ii.] 

t  [P'Towne:  "Such  is  the  tearfulness  of  the  spiritual  con- 
flict, that  it  seems  as  if  death  only  could  be  the  end.  II" 
knew  this  who  said,  '  My  soul  is  exceeding  sorrowful  even 
unto  death.'" — Barnes :u£)eath  is  often  compared  to  Bleep. — 
li  is  only,  however,  in  connection  with  Christianity,  that 
tii"  idea  lias  been  fully  carried  out  by  tin-  doctrine  of  the  re- 
surrection; for  as  we  lie  down  at  night  with  the  hone  ol 
awaking  to  the  pursuits  and  enjoyments  of  a  new  day,  so  the 
Christian  lies  down  in  death,  with  the  hop.'  of  awaking  in 
the  morning  of  the  resurrection  to  the  pursuits  and  enjoy 
uieiJts  of  a  new  and  eternal  day." — C.  A.  U.j 


110 


THE  FIRST  BOOK  OF  PSALMS. 


"Moved  from  my  steadfastness  or  firmness; 
when  I  am  overcome.  Hitherto  he  had  been 
able  to  hold  out  against  them,  now  he  began  to 
despair,  and  to  fear  that  they  would  accomplish 
their  object  by  overcoming  and  subduing  him. 
His  ground  of  apprehension  and  of  appeal  was, 
that  by  his  being  vanquished  the  cause  in  which 
he  was  engaged  would  suffer,  and  that  the  ene- 
mies of  religion  would  triumph." — C.  A.  B.] 

[Str.  III.  Vers.  5  and  6.  Tholuck:  "Whilst 
the  thunder  and  lightning  are  still  raging 
around  him,  David  sings  his  song  of  praise,  as 
Luther  also  says,  '  While  Satan  rages  and  roars 
about  him,  he  meanwhile  sings  quietly  his  little 
Psalm.' "  The  Septuagint  has  an  additional 
clause,  followed  by  the  Vulgate  and  the  English 
prayer  book:  "  Yea,  I  will  praise  the  name  of 
the  Lord  Most  High."  It  is  not  found  in  any 
Hebrew  MSS.— C.  A.  B.] 

DOCTRINAL   AND    ETHICAL. 

1.  It  is  true  that  God  does  not  forget  any- 
one, yet  it  may  be  that  to  the  human  spirit  it 
appears  as  if  he  were  forgotten  by  God,  and  that 
the  Holy  One  had  veiled  His  countenance  from 
him.  Then  he  feels  at  once  that  he  is  forsaken 
by  God,  and  that  he  is  weak  with  reference  to 
his  enemies.  Whatever  resolves  he  may  make, 
he  will  not  escape  from  his  troubles.  He  fears 
the  disfavor  of  God,  and  at  the  same  time  is 
anxious  for  his  own  life,  and  on  account  of  his 
enemies  shouts  of  victory. 

2.  Even  a  pious  man  may  fall  into  such  a 
state  of  anxiety  of  soul,  especially  if  he  is  mind- 
ful of  his  sins  whilst  enduring  these  earthly  trou- 
bles ;  if  he  experiences  the  nearness  of  Divine 
punishment  in  the  dangers  which  threaten  him; 
if  he  feels  in  his  trials  the  hand  of  the  righteous 
God  chastising  him :  and  if  he  recognizes  his 
transgressions  against  Divine  commands  in  the 
hindrances  to  his  communion  with  God. 

'6.  Yet,  as  long  as  the  heart  of  man  still  re- 
tains faith  in  the  Divine  grace,  despair  does  not 
gain  the  supremacy  over  his  troubled  soul.  Fear 
may  struggle  for  a  long  time  with  hope,  as  to 
whether  this  grace  may  still  be  referred  to  his 
own  person,  and  glorify  itself  by  it ;  but  if  such 
a  man  still  earnestly  prays,  and  can  earnestly 
call  upon  the  Divine  grace,  he  will  likewise  learn 
again  to  firmly  trust,  in  that  grace  which  alone 
affords  help  in  dangers  of  body  and  necessities 
of  soul:  and  fear  is  changed  into  assurance  of 
salvation,  just  as  lamentation  into  the  praise  of 
God.  Mala  enim,  quse  nos  hie  premunt,  ad  Christum 
ire  compellunt  (Gregory). 

HOMILETICAL   AND    PRACTICAL. 

Man  may  be  in  great  need  on  earth,  so  that 
he  no  longer  knows  how  to  advise  or  help  him- 
self; but  so  long  as  he  can  pray,  he  is  not  lost. 
— Trouble  of  heart  transcends  bodily  need  ;  but 
the  greatest  trouble  arises  from  anguish  of 
soul  on  account  of  the  wrath  of  God. — It  is  well 
for  those  who,  although  in  the  greatest  anxiety, 
are  driven  by  the  feeling  that  they  are  abandoned 
by  God.  to  seek  the  grace  of  God !  Under  the 
experience  of  the  Divine  grace  the  lamentations 
of  a  man  are  changed   into  thanksgiving. — Ac- 


cording as  God's  countenance  is  veiled  against  us 
or  shines  upon  us,  our  life  and  our  experience 
are  darkened  or  brightened. 

Starke: — God  has  provided  and  appointed  to 
every  Christian  his  cross,  so  also  how  long  it  is 
to  last,  and  he  cannot  forget  us  or  our  crosses. 
God  only  is  the  light  in  all  our  troubles,  yes, 
even  in  death.  We  are  much  blinder  and  more 
foolish  in  our  own  adversities  than  in  those  of 
others. — Sleep  and  death  follow  one  another,  and 
are  brothers.  —  He  who  does  not  receive  the  en- 
lightening grace  of  God,  cannot  awake  from  the 
sleep  of  sin,  but  must  go  to  sleep  in  death  itself. 
— The  end  of  all  the  Christian's  troubles  is  joy. 
It  is  ungodly  and  inhuman  to  rejoice  over  the 
misfortunes  of  our  neighbors;  what  a  degree  of 
wickedness,  then,  is  it  not,  to  rejoice  over  the  un- 
deserved disasters  of  righteous  souls.  He  who 
rightly  knows  the  grace  of  the  Lord,  His  readi- 
ness to  help,  and  His  constant  benefits,  will  hope, 
rejoice,  and  praise  the  Lord  even  under  the  cross. 
—Calvin:  Until  God  actually  stretches  forth  His 
hand  to  help  us,  the  flesh  cries,  His  eyes  are 
closed. 

Selnekker  :  At  first  we  should  complain  to 
God  of  our  need  and  solicitude  ;  then  we  should 
pray  to  Him  for  help  and  deliverance,  and  all 
this  for  His  own  glory  and  name  sake;  and 
finally  we  should  thank  Him  for  His  gracious 
advice,  help,  and  assistance.  —  Franke  :  The 
chief  thing,  incumbent  upon  the  children 
of  God,  is  to  possess  their  souls  in  pa- 
tience.— Frisch:  See  what  thy  faith  can  do,  and 
what  power  it  has  to  chase  away  the  spirit  of 
sorrow,  and  bring  pleasure  and  joy  to  the  heart. 
— Roos :  How  do  we  come  from  darkness  to 
bright  light,  from  the  depths  into  the  heights, 
from  straits  into  a  wide  room  ?  By  prayer  and 
by  a  struggling  faith,  which  God  meets  at  the 
right  time  with  His  grace  to  help.  -Tholuck: 
There  is  a  much  harder  trial  in  the  length  of  suf- 
ferings than  in  their  strength. — Taube  :  As  a 
child  of  God,  man  first  feels  what  he  is  when  left 
to  himself. — Diedrich:  Not  to  perceive  God  is 
the  most  bitter  death,  and  still  to  behold  God, 
is  life,  even  in  the  midst  of  death. 

[Matth.  Henry:  In  singing  this  Psalm  and 
praying  over  it,  if  we  have  not  the  same  com- 
plaints to  make  that  David  had,  we  must  thank 
God  that  we  have  not,  dread  and  deprecate  His 
withdrawing,  pity  and  sympathize  with  those 
that  are  troubled  in  mind,  and  encourage  our- 
selves in  our  most  holy  faith  and  joy. — 
Barnes  :  Afflicted,  depressed,  and  sad,  we  go 
to  God.  Everything  seems  dark.  We  have  no 
peace — no  clear  and  cheerful  views — no  joy.  As 
we  wait  upon  God,  new  views  of  His  character, 
His  mercy,  His  love,  break  upon  the  mind.  The 
clouds  open.  Light  beams  upon  us.  Our  souls 
take  hold  of  the  promises  of  God,  and  we,  who 
went  to  His  throne  sad  and  desponding,  rise  from 
our  devotions  filled  with  praise  and  joy,  submis- 
sive to  the  trials  which  made  us  so  sad,  and  re- 
joicing in  the  belief  that  all  things  will 
work  together  for  our  good. — Spurgeon  :  If 
the  reader  has  never  yet  found  occasion  to 
use  the  language  of  this  brief  ode,  he  will 
do  so  ere  long,  if  he  be  a  man  after  the 
Lord's  own  heart. — We  are  all  prone  to  play 
most  on  the  worst  string.     We  set  up  monumen- 


PSALM  XIV. 


Ill 


tal  stones  over  the  graves  of  our  joys,  but  who 
thinks  of  erecting  monuments  of  praise  for  mer- 
cies received  ?     We  write  four  books  of  Lamen- 


tations and  only  one  of  Canticles,  and  are  fai 
more  at  home  in  wailing  out  a  Miserere  than  in. 
chanting  a  Te  Deurn. — C.  A.  B.J 


PSALM  XIV. 
To  the  chief  Musician,  A  Psalm  of  David. 

1  The  fool  hath  said  in  his  heart,  TJiere  is  no  God. 
They  are  corrupt,  they  have  done  abominable  works, 
There  is  none  that  doeth  good. 

2  The  Lord  looked  down  from  heaven  upon  the  children  of  men, 
To  see  if  there  were  any  that  did  understand, 

And  seek  God. 

3  They  are  all  gone  aside,  they  are  all  together  become  filthy : 
There  is  none  that  doeth  good, 

No,  not  one. 

4  Have  all  the  workers  of  iniquity  no  knowledge  ? 
Who  eat  up  my  people  as  they  eat  bread, 

And  call  not  upon  the  Lord. 

5  There  were  they  in  great  fear : 

For  God  is  in  the  generation  of  the  righteous. 

6  Ye  have  shamed  the  counsel  of  the  poor, 
Because  the  Lord  is  his  refuge. 

7  Oh  that  the  salvation  of  Israel  were  come  out  of  Zion  ! 
When  the  Lord  bringeth  back  the  captivity  of  his  people, 
Jacob  shall  rejoice,  and  Israel  shall  be  glad. 


EXEGETICAL  AND   CRITICAL. 

Its  Character  and  Composition. — The  pre- 
vious Psalm  gave  expression  to  avow  of  thank- 
ful, heartfelt  joy  on  account  of  the  deliverance 
from  the  danger  to  his  life  which  he  had  en- 
treated. In  ver.  7  of  this  Psalm  all  the  people 
are  summoned,  with  the  assurance  of  compliance 
(the  future  is  used  as  a  jussive),  to  rejoice  over  fu- 
ture deliverance  from  threatening  ruin,  anxiously 
longed  for  ;  and  this  springs  from  a  description 
of  the  religious  decline  and  moral  corruption 
prevailing    among   men.      In    this   respect    this 


Psalm  has  a  similar  subject  to  Psalm  xii.*  Of 
course  we  cannot  derive  from  this  fact,  that 
these  Psalms  were  surely  composed  by  the  same 
author,  and  ver.  7  might  seem  to  imply  a  later 
time.     Most   recent   interpreters  since  Venema 


*  [Perowne:  "The  singer,  keenly  alive  to  the  evils  of  his 
time,  sees  everything  in  the  blackest  colors.  The  apostas) 
is  bo  wide-spread  that  all  are  involved  in  it.  except  the  small 
remnant  (implied  in  ver.  4);  and  the  world  seems  again  rip  I 
for  judgment  as  in  the  days  of  Noah  (ver.  2).  Both  in  this 
Psalm  and  in  Psalm  xii.  the  complaint  is  made  that  the 
wicked  oppress  and  devour  the  righteous.  In  both,  corrup- 
tion has  risen  to  its  most  gigantic  height,  but  here  thedoingi 
of  bad  men,  there  their  words,  form  the  chief  subject  of 
complaint." — C.  A.  B.J 


112 


THE  FIRST  BOOK  OF  PSALMS. 


actually  refer  to  the  captivity  at  Babylon,  Hitzig, 
at  the  same  time,  to  the  prophet  Jeremiah  :is  the 
author;  Olsh.  descends  to  the  Maccabean  period, 
vvhilsl  Paulus  (Clavis)  refers  ver.  5  to  Senna- 
cherib, aud  with  Theodoret  regards  Isaiah  as 
the  author.  The  interpretation  will  show  that 
ver.  7  b  is  not  decisive  against  David,  but  rather 
in  connection  wi>,h  other  statements  in  the  Psalm, 
confirms  its  prophetic  and  didactic  character, 
which  in  the  wider  sense  may  be  called  Messi- 
anic. Psalm  liii.  is  likewise  in  favor  of  a  more 
ancient  time,  as  it  deviates  from  this  Psalm  iu  a 
few,  yet  very  significant,  turns  of  thought.* 

It  is  uncertain  whether  all  of  the  seven 
strophes  were  originally  of  three  members  (De- 
litzsch)  and  vers,  i)  audU  have  been  mutilated;  yet 
this  is  probable.  [Perowne  :  "In  form  the  ode 
is  dramatic,  or  quasi-dramatic.  A  great  tragedy 
is  enacting  before  the  eyes  of  the  poet.  Sin  is 
lifting  itself  up  in  Titanic  madness  against  God, 
and  God  looks  down  upon  its  doings  as  once 
upon  the  builders  of  Babel.  He  sees  utter 
apostasy  (ver.  3);  He  speaks  from  heaven  (ver. 
4),  and  the  evil-doers  are  confounded  at  the 
word  of  His  mouth  (ver.  5).  '  It  would  scarcely 
be  possible,' says  Ewald,  '  for  a  great  truth  to 
be  sketched  in  fewer  or  more  striking  outlines.'  " 
— C.  A.  B.] 

Str.  I.  Ver.  1.  Fool. — The  etymology  of 
nabal  leads  to  the  idea  of  withered  and  without 
sap;  usage,  to  spiritual  dullness,  barrenness  and 
worthlessness  (Isa.  xxxii.  5,  6)  in  contrast  with 
the  religious  freshness  and  moral  ability  of  the 
truly  wise  man.  The  expression  does  not  refer 
to  intellectual  weakness. f  The  perfects  in 
the  first  five  verses  do  not  force  us  to  a 
purely  historical  interpretation  (Baur,  Hitzig, 
et  til.),  whether  we  leave  the  person  unde- 
termined or  think  of  Nebuchadnezzar,  Senna- 
cherib and  the  Assyrians,  or  find  here  the  proper 
name  Nabal  (the  husband  of  Abigail).  They 
are  clauses  expressing  experience,  which  pre- 
sent the  thoughts  of  the  fool,  how  he  manifests 
himself  constantly  and  everywhere.  [The  A.  V. 
needs  correction  here,  it  should  read  not .  the 
fool  hath  said;  but  the  fool  saith  in  his 
heart.  Hupf.,  "  It  is  the  secret  thought  and 
delusion  of  his  heart. — It  is  likewise  not  exactly 

*  [That  there  should  be  two  Psalms  in  the  collection  so 
similar  as  Psalms  xiv.  and  liii.  is  in  itself  remarkable.  The 
deviations,  few  though  they  are,  are  likewise  remarkable. 
Were  it  not  for  ver.  7  of  Ps.  xiv.  the  Davidic  authorship 
would  be  unquestionable.  And  it  seems  more  natural  to 
apply  this  expression  to  the  longing  of  the  exiles  at  Babylon 
(iivvald,  De  Wette,  Hupf.,  et  at.).  It  might  be  a  later  liturgi- 
cal addition,  so  far  as  Ps.  xiv.  is  concerned,  or  rather  the  origi- 
nal Ps.  xiv.  1-6  was,  by  a  few  alterations  and  additions,  adapted 
to  the  circumstances  of  the  exile,  and  given  as  Ps.  liii.,  and  very 
naturally  at  a  later  period,  Ps.  xiv.  was  assimilated  by  the 
addition  of  ver.  7.  The  Psalm  is  complete  in  itself  certainly 
without  ver.  7.  This  would  account  for  the  title  of  both 
Psalms,  ascribed  to  David,  and  used  in  the  temple  worship; 
and  at  the  same  time  for  the  occurrence  of  the  same  Psalm 
twice  in  the  collection." — C.  A.  13.] 

t  [Perowne:  "They  are  those  whose  understanding  is 
darkened:  who,  professing  themselves  to  be  wise,  became 
fools.  Such  men,  who  make  a  boast  of  their  reason,  and 
would  fain  walk  by  the  light  of  their  reason,  prove 
how  little  their  reason  is  worth.  The  epithet  is  the  more 
cutting,  because  persons  of  this  kind  generally  lay  claim  to 
more  than  ordinary  discernment."  Barnes  :  "It  is  designed 
to  convey  the  idea  that  wickedness  or  impiety  is  essentially 
folly,  or  to  use  a  term  in  describing  the  wicked  which  will, 
perhaps  more  than  any  other,  make  the  mind  averso  to  the 
sin — for  there  is  many  a  man  who  would  see  more  in  the 
word  fnnl  to  be  hated  than  in  th<>  word  wicked  ;  who  would 
rather  be  call  d  a  sinner  than  a/ooi."— C.  A.  B.] 


a  fixed  theory  or  an  understood  and  conscious 
opinion,  but  a  disposition  which  put  itself  in 
practice  and  is  inferred  therefrom,  even  if  it 
does  not  say  any  thing:  an  Atheism  of  heart  and 
life." — C.  A.  B.}— Corrupt,  abominable,  they 
make  their  doings.— The  two  verbs  placed 
alongside  of  one  another,  without  a  connecting 
particle,  intensify  the  idea  of  badness  which  is 
not  necessarily  contained  in  the  noun.  The  plu- 
ral shows  that  the  author-,  from  the  beginning,  had 
in  mind,  not  an  individual  fool,  who  was  to  be 
regarded  as  an  exception;  but  he  first  gives  the 
characteristics  of  the  class,  then  describes  the 
conduct  of  individuals  belonging  to  it.  The 
first  verb  awakens  a  sad  remembrance  to  those 
acquainted  with  the  Scriptures;  for  the  same 
word  appears  first  in  Gen.  vi.  5,  12,  in  the  de- 
scription of  the  corruption  which  preceded  the 
flood,  and  is  frequently  used  iu  the  Scriptures  to 
designate  the  apostasies  of  the  Israelites  from 
the  living  God  and  the  sacred  ordinances  of  His 
covenant  which  so  frequently  occur  (Ex.  xxxii. 
7;  Deut.  xxxi.  29;  xxxii.  5;  Judges  ii.  19). 
The  transition  is  thus  prepared  in  the  soul  for 
tha.t  which  follows. 

Str.  II.  Ver.  2.  Looked  down. — Literally 
bowed  Himself  over;  indicating  zealous  and 
intense  looking  in  order  to  a  closer  examination, 
2  Kings  ix.  10 ;  often  used  of  God,  tor  the  first 
time  Gen.  xi.  5,  xviii.  21,  in  the  history  of  the 
tower  of  Babel.  These  as  well  as  the  references 
to  early  history  previously  mentioned,  which 
Grotius  already  observed,  need  not  mislead  us 
to  limit  the  expressions  used  here  to  these  par- 
ticular events.  But  they  turn  our  thoughts  in 
this  direction :  that  we  need  not  trouble  our- 
selves with  the  refutation  of  fools,  for  God  has 
practically  provided  for  this  long  ago.  This 
retrospect  of  history  with  its  disclosure  of  human 
corruption  and  Divine  judgments  sets  before  our 
eyes  the  follies  of  the  present,  partly  in  their 
connection  with  universal  sin,  partly  with  the 
assurance  of  Divine  condemnation.  The  former 
point  of  view  is  not  properly  estimated,  if  with 
Delitzsch  we  merely  accept  the  perfect  sense  iu 
so  far  as  the  result  of  God's  looking  about  recog- 
nizes this  looking  about  itself  as  an  act  which 
has  already  transpired  ;  the  latter  point  of  view 
is  obscured,  if  this  looking  about  is  regarded  as 
a  poetical  figure,  by  which  the  Psalmist  impresses 
upon  his  own  judgment  the  seal  of  Divine 
approval;  both  points  of  view  vanish  together, 
if  the  contents  of  the  judgment  passed  in  con- 
sequence of  this  Divine  examination  which  is 
mentioned,  are  essentially  weakened  as  well  with 
reference  to  their  meaning  as  their  credibility 
by  accepting  a  hyperbolic  form  of  expression 
(Hupf.,  following  Gataker). 

Children  of  men. — Literally,  sons  of  Adam. 
This  expression  does  not  designate  the  ungodly 
as  such  (Knapp  et  al.  with  reference  to  Gen.  vi. 
2),  or  the  heathen  (De  Wette),  or  the  fools  pre- 
viously mentioned,  as  a  specially  profligate  class 
of  men  (Gataker),  or  the  same  in  their  general 
character  as  men  and  subject  to  the  considera- 
tion of  God  (Hupf.)  ;  but  men  as  a  body,  as  the 
posterity  of  Adam,  yet  not  as  fools  (Geier),  but 
in  their  character  as  members  of  a  fallen  race 
(Calv.,  J.  H.  Mich.,  Stier). 

Str.  III.  Ver.  3.  All.— The  totality  as  well  as 


PSALM  XIV. 


113 


the  universality  of  human  corruption  is  stated  in 
the  strongest  language,  and  first  of  all,  as  having 
gone  aside  from  the  right  way,  aud  then  it  is 
defined  by  a  word  which  originally  was  used  for 
physical  corruption,  especially  of  the  souring  of 
milk  in  ihe  Arabic,  but  likewise  of  moral  cor- 
ruption. Job  xv.  16.— If  with  Maurer  we  regard 
the  H  which  begins  the  clause  as  a  particle  of 
interrogation,  as  vers.  2  and  4,  to  which  likewise 
G.  Baur  is  inclined,  then  it  would  be  advisable, 
with  Ewald,  to  have  the  words  of  Jehovah  begiu 
here,  which  Hitzig,  Delitzsch,  et  al.  regard  as  be- 
ginning with  ver.  4.  But  without  regard  to  the 
fact  that  it  is  not  at  all  necessary  to  regard 
Jehovah  as  speaking,  this  supposition  would  uot 
give  us  an  expression  of  the  judgment  of  the 
Omniscient  God,  but  would  merely  continue  the 
figure  of  speech,  in  accordance  with  which  He 
has  made  an  investigation.  The  T\  is  therefore 
to  be  regarded  as  an  article=the  all,  the  totality, 
as  Ps.  xlix.  17;  Dan.  xi.  2;  comp.  Ewald  (Lehr- 
buch,  \  286  a). 

It  is  noteworthy  that  there  is  not  here  a 
statement  of  a  doctrine,  but  the  mention  of  a 
fact,  that  this  moreover  makes  the  moral  con- 
demnation of  the  entire  world  as  an  actual 
result  of  God's  looking  about.  The  Sept.  has 
already  regarded  this  result  not  as  a  solitary 
fact,  limited  to  a  certain  period,  but  has  taken 
up  into  the  text  passages  with  similar  subjects 
from  Pss.  v.  9 ;  x.  7 ;  xxxvi.  1 ;  cxl.  4 ;  Isa. 
lix.  7,8  (in  the  margin  of  the  Cod.  Vatic),  which 
reappear  in  the  citation  Rom.  iii.  10-12,  and  have 
found  their  way  into  the  Arab,  and  Vulg.  trans- 
lations of  our  Psalm.  [Likewise  in  the  English 
Prayer-book  version. — C.  A.  B.].  In  the  lie- 
brew  this  addition  is  found  only  in  codd.  649, 
apparently  as  a  translation  back  into  Hebrew 
by  a  Christian  who  would  justify  the  citation  of 
the  Apostle  (De  Rossi  and  Rosenm.  against 
Kimchi,  who  maintains  its  authenticity).  The 
Church  has  sufficient  biblical  support  for  its 
doctrine  of  human  corruption  by  connecting 
several  other  passages  of  the  Bible  with  this. 
However,  the  interpreters  of  former  times  have 
not  sufficiently  distini/uished  from  the  facts  men- 
tioned here,  the  conclusions  drawn  therefrom 
and  their  dogmatic  use. 

Sir.  IV.  Ver.  4.  Have  all  the  workers  of 
iniquity  no  experience?  [A.  V.,  "know- 
ledge"].— Hitzig,  who  previously  translated  it: 
"are  they  out  of  their  wits  ?"  now  advocates 
the  translation  of  the  Sept.,  Vulg.,  Jerome,  as 
future.  This  presupposes  the  pointing  of  the 
imperf.,  which  is  found  in  some  codd.,  and  gives 
an  admissible  sense,  if  it  is  regarded  as  the 
threatening  of  the  judgment  in  which  the  work- 
ers of  iniquity  are  to  he  actually  assured  of  the 
reality  and  of  the  activity  of  the  God  whom 
they  have  denied  and  disregarded.  But  the 
perfect  of  the  present  text  is  much  more  suitable 
to  the  connection  of  the  discourse  (Hupf.),  as 
it  refers  back  to  the  judgment  which  God  has 
already  constantly  and  impartially  executed  in 
history  upon  the  persons  of  all  evil-doers.  But 
the  character  of  the  question  as  threatening  and 
warning,  is  weakened  into  a  tone  of  involuntary 
astonishment  at  the  blindness  and  security  of 
evil-doers,  if,  with  Geier,  ffengst.,  H  al.  [A.  V.]. 
we  explain:  know  =  do  not  reflect  upon  it. 
8 


Moreover  the  all  does  not  agree  with  this. 
The  reference  cannot  be  at  all  to  correct  know- 
ledge (Clauss).  However,  it  is  admissible  to  con- 
nect tne  verb  with  the  negative  into  one  idea= 
are  then  without  understanding?  (Ewald),  unrea- 
sonable'.' ^Delitzsch).  But  witu  our  interpretation 
the  advance  in  thought  is  clearer.  For  after 
mentioning  that  God  looks  about  and  examines 
critically  we  would  expect  a  reference  to  the 
Divine  judgment,  and  indeed  not  to  human 
opinions  or  feelings  respecting  this  judgment, 
but  to  what  it  had  already  accomplished  in  his- 
tory. The  context,  moreover,  leads  to  a  state- 
ment of  Divine  acts  and  not   of  human  actions. 

Since  now  the  form  of  the  question  with  «?n 
does  not  show  any  uncertainty  at  all,  or  lead  to 
something  that  is  yet  to  be  inquired  after,  but 
on  the  contrary  expresses  in  the  strongest  terms 
the  utmost  certainty,  the  question  thus  gains 
together  with  its  threatening  and  warning  charac- 
ter at  the  same  time  a  triumphant  tone,  and 
then  forms  a  suitable  transition  to  that  which 
follows. 

Eat  up  my  people. — It  follows  from  Mic. 
iii.  3;  Isa.  iii.  12,  that  the  mention  of  My  does 
not  necessarily  imply  the  words  of  Jehovah. 
[However,  it  is  more  natural  and  better,  with 
Ewald,  Delitzsch,  el  al.,  to  regard  Jehovah  as 
speaking.  It  is  more  in  keeping  with  the  dra- 
matic character  of  the  entire  Psalm. — C.  A.  B.J. 
There  has  been  no  previous  reference  to  foreign 
enemies,  or  to  wars  in  which  the  Israelites  were 
consumed,  or  to  any  external  events  at  all,  but 
to  moral  and  religious  relations,  yet  such  as 
occur  in  history  aud  in  Israel.  The  ancient 
translations  and  most  interpreters  find  stated 
here  by  the  comparison,  the  manner  of  eating 
up  the  people,  as  they  eat  bread.  The  ungodly 
regard  it  as  their  natural  business  to  eat  up  the 
people.  This  interpretation  is  not  without 
grammatical  objections,  so  that  Hitzig  takes 
refuge  in  the  supposition  of  a  transposition  of 
letters,  which  is  recommended  indeed  by  analo- 
gies, and  reads  VuK  instead  of  TOX.  But  the 
figure  is  favored  by  the  frequency  of  its  use  in 
the  prophets,  where  it  is  still  further  carried  out, 
and  by  the  difficulty  of  finding  any  other  accep- 
table sense.  For  the  interpretation  of  Luther 
which  has  been  revived  by  Clauss,  does  not  at  all 
suit  the  construction  of  the  clause,  in  accord- 
ance with  which  the  devouring  of  the  people 
affords  the  yneans  of  support  for  the  ungodly. 
Moreover,  to  eat  bread  cannot  mean  to  live  well 
(J.  II.  Mich.);  also  not  to  live  unpunished 
(Coca):  but  generally  to  support  themselves. 
Now  if  this  is  in  contrast  with  what  follows,  the 
reference  might  be  to  a  neglect  of  prayer  at  the 
table  (Chald.,  L.  de  Dieu).  This,  however,  is 
not  suitable  here.  So,  likewise,  hardly  the  idea 
of  living  securely  therein,  as  an  animal  (Hupf.) 
in  which  the  physical  life  would  be  nourished, 
but  the  spiritual  life  remain  without  nourish- 
ment. Though  this  thought  is  appropriate  it 
lias  very  little  support  in  the  words  as  such. 

Str.  V.  Ver.  •">.  There. — This  does  not  mean 
the  same  place  where  the  crime  is  committed 
and  the  condemnation  is  received  (Aben  Ezra. 
Kimchi),  or  where  they  should  recognize  God 
and  call  upou  Him  (Clauss),  soalso  not  the  place 


114 


THE  FIRST  BOOK  OF  PSALMS. 


of  future  judgment  (Flamin.,  Calvin,  Hengst., 
Stier) ,  although  W\3  is  properly  a  designation 
of  place,  for  H.can  likewise  be  used  for  a,  space  of 
time  (Ps.  lxvi.  u  ;  Prov.  vi.  27)J  and  even  of  the 
future  (Zeph.  i.  14;  Job  xxiii.  7),  with  which 
reference  the  prophetic  perfects  would  then 
Siiow  the  certainty  of  punishment  (Pss.  xxxvi. 
12;  cxxxii.  17,  Hos.  ii  17).  Still  less  are 
we  to  think  of  a  place  of  judgment  within 
man,  of  the  conscience  (Geier),  although  lilD 
means  as  well  the  anxiety  before  possible  disas 
ter,  as  terror  on  account  of  real  disaster,  and 
indeed  both,  in  so  far  as  they  are  made  by  God 
to  impend  over  them  as  punishment  for  sin. 
The  context  demands  the  latter  interpretation 
The  juxtaposition  of  the  same  word  as  noun 
and  verb  (so  also  Isa.  xxiv.  7)— frighten  a  fright, 
is  so  much  the  more  picturesque  as  this  word, 
Prov  ii.  26;  iii.  25;  comp  vi.  15,  has  the 
secondary  idea  of  suddenly  and  unexpectedly. 
The  Psalmist  refers  to  the  Divine  punishment 
historically  fulfilled  (Hupf,  only  too  narrowly 
to  the  occurrence  at  the  Exodus  from  Egypt)  in 
the  closest  connection  with  the  description  ver. 
2  sq.,  especially  ver.  4.  D\2  is  used  with  a  simi- 
lar general  reference  Job  xxxv.  12.  Delitzsch 
translates:  "There  they  shudder  shuddering," 
and  explains :  then  when  God  will  speak  to 
them  in  His  wrath,  as  ver.  4  is  adduced  as  from 
His  mouth,  then  His  word,  which  never  fails  of 
eifect,  thunders  down  upon  that  "inhuman  person 
who  is  without  knowledge  and  conscience. 

For  God  is  in  the  generation  of  the 
righteous. — This  gives  the  reason  of  the  ter- 
rors of  judgment  which  break  in  upon  those 
who  oppress  and  devour  the  people  of  God  The 
contrast,  that  God  is  not  with  the  ungodly 
(Clau«s),isa  matter  of  course,  yet  it  is  not  here 
expressed.  Moreover,  the  clause  does  not,  as  is 
generally  supposed,  make  the  historical  fact 
prominent,  that  Jehovah  dwelleth  in  the  midst 
of  His  people,  protects  and  governs  them  and 
brings  about  their  complete  victory  over  their 
enemies.  In  contrast  with  the  thoughts  of  the 
fool,  ver  1,  he  expresses  the  religious  truth,  that 
ELohim  declares  Himself  on  earth,  in  the  gene- 
ration of  the  righteous.  The  latter  is  likewise 
not  a  historical  but  an  ethical  idea,  and  does  not 
coincide  entirely  with  that  of  the  people  of 
Israel,  among  whom  the  righteous  were  present 
only  as  individuals  (Gen.  vii.  1)  by  their  genera- 
tions (Gen.  vi.  9),  yet  who  hinder  the  ruin  of  the 
whole  and  are  the  means  of  saving  the  people. 

Str.  VI.  Ver.  6.  You  may  shame  the 
counsel  of  the  oppressed;  [in  vain] — For 
Jehovah  is  his  refuge. — The  counsel,  that 
is.  all  the  counsel  which  he  had  agreed  upon 
with  himself.  Most  interpreters  think  particu- 
larly of  the  plan  proposed  by  him  to  deliver 
himself  from  his  oppressors.  The  contents  of 
his  counsel  might  be  given  in  the  following 
members  of  the  verse  with  "/hat"  [A.  V  be- 
cause] (Aben  Ezra,  Calvin,  Stier,  Hitzig).  How- 
ever, the  translation  "but"  (Luther /7  al.)  is  in- 
admissible. But  the  preceding  verb  does  not  agree 
with  this,  whether  we  regard  the  imperfect  as  pre- 
sent or  future,  or,  as  is  often  the  case,  impera- 
tive. For  tyi3  does  not  mean  in  the  Hiphil,  '-'to 
scoff"  (the  ancient  interpreters),  but  "to  cause 
to  blush,"  or  actively  "  to  disgrace."     If,  there- 


fore, we  must  translate  "  for,"  it  is  necessary  at 
the  same  time  to  suppose  that  the  clause  which 
states  the  cause  has  fallen  out,  and  thus  the 
former  tristich  has  been  shortened,  or  we  must  sup- 
ply a  short  clause  something  like :  to  no  purpose  ; 
or,  in  vain  (Hupf,  De  Wette,  Hengst.,  Delitzsch)' 
Ewald  translates:  the  design  against  the  af- 
flicted you  will  see  to  be  in  vain  ;  previously  he 
translated-  in  your  design  with  reference  io  the 
afflicted  will  you  blush  because,  etc. 

Str.  VII.  Ver  7  Who  will  give  out  of 
Zion  [A.  V.,  0  that — were  come  out  of  Zion]  — 
What  a  contrast  this  expression  makes  with  ver. 
2  !  And  how  clearly  he  shows  that  he  does  not 
refer  to  help  against  external  violence  of  foreign 
enemies,  by  the  Divine  power,  but  to  deliverance 
by  demonstrations  of  grace  in  connection  with 
the  historical  institutions  of  salvation.  The 
question  in  the  anxious  prayer  of  the  oppressed, 
containing  the  desire  for  redemption,  presup- 
poses that  Jehovah  dwells  in  Zion.  and  that  His 
sanctuary  is  standing  in  Jerusalem,  but  at  the 
same  time  it  explains  its  approach  with  reference 
to  a  hindrance  which  is  still  to  be  set  aside. 
Such  a  hindrance  is  not  the  external  distance  of 
the  Psalmist  from  Jerusalem,  say,  during  the  re- 
bellion of  Absalom  (Grotius),  but  his  sins  which 
were  not  yet  entirely  expiated.  The  shining 
forth  of  the  Messianic  thought  in  this  passage  is 
overlooked,  for  this  reason  especially,  that,  in 
the  usual  form  of  resolving  the  question  in  the 
optative;  "0  that  He  were  come,"  which  is 
certainly  possible  (Ps.  lv.  7  ,  Jer.  ix.  1),  ihe  per- 
son acting  retires  to  the  background  before  the 
deliverance  which  is  desired  and  the  time  when  it 
is  longed  for  This  is  in  direct  contradiction  to 
the  text. 

The  universality  and  partial  indefiniteness  and 
breadth  of  the  Messianic  hope  which  is  active 
here,  leads  to  that  former  time,  to  which  the 
other  expression  of  the  verse  likewise  refers. 
For  Zion  was  indeed  for  all  periods  the  conse- 
crated place  for  the  hope  of  Israel,  whither 
believers,  wherever  they  might  be,  turned  their 
faces  in  prayer,  according  to  2  Kings  viii.  29, 
44  This  is  likewise  mentioned  with  emphasis 
Dan.  vi.  10,  as  a  characteristic  of  the  true  faith 
of  this  prophet  residing  at  Babylon.  But  no 
prophet  ever  expected  or  prayed  for  help  from 
destroyed  Zion.  The  prophets  describe  rather 
the  gracious  turning  again  of  Jehovah  to  His 
penitent  people  in  exile,  His  going  with  them 
and  before  them  in  leading  them  back  to  Jeru- 
salem and  the  rebuilding  of  the  city  and  temple 
under  His  protection.  The  question  before  us, 
however,  does  not  in  the  least  resemble  this. 
And  what  is  there  that  compels  us  to  think  of  the 
return  from  the  captivity  at  Babylon  ?  At  least 
not  the  expression  HOtf  3U0  in  itself  or  because 
it  became  afterwards  the  standing  expression  for 
this  deliverance  ?  This  would  be  a  pure  petitio 
principii.  For  the  same  expression  occurs  al- 
ready in  Joel  iii.  1;  Amos  ix.  14;  Hos.  vi.  11 
(vii.  1).*  Then  it  were  much  more  natural  to 
think  of  the  time  of  the  Assyrian  calamity 
which  fell  upon  the  kingdom   of  Israel,  on  ac- 


*  [In  each  of  these  passages,  however,  the  reference  is  to 
the  exile  foretold  by  these  prophets,  a  return  from  which  was 
conditioned  on  repentance. — C.  A.  B.J 


PSALM  XIV. 


115 


count  of  the  deliverance  out  of  Zion  which  is 
prayed  for  But  this  is  prevented  by  the  closing 
clause,  iu  which  Jacob=lsrael  is  called  upon  to 
rejoice,  but  not  Judah  and  Israel.  But  this  ex- 
pression does  not  at  all  mean  merely:  turning 
back  from  captivity  in  war,  which  then  leads  to 
the  meaning  of:  bringing  back  prisoners  of  war, 
but  it  is  used  figuratively  for  the  turning  of  an 
unhappy  condition  into  a  restoration  to  former 
prosperity  in  general,  Ezek.  xvi.  53,  even  in 
private  affairs.  Job  xhi.  10.  With  the  frequent 
use  in  the  New  Testament  of  the  expressions- 
bonds,  imprisonment,  etc.,  in  a  figurative  sense, 
the  assertion  that  the  figurative  use  of  the  above 
formula  leads  necessarily  to  a  later  origin,  is  so 
much  the  more  arbitrary  and  unreasonable,  as 
the  abode  in  Egypt  with  its  experience  fell  under 
the  same  point  of  view,  Deut.  xxx.  3  (Clauss, 
Stier).  Already  the  more  ancient  interpreters 
have  therefore,  after  the  Rabbins,  partly  ex- 
plained this  passage  as  Messianic,  partly  under- 
stood it  directly  of  the  spiritual  deliverance  of  the 
people  of  God,  which  then  was  applied  to  the 
deliverance  of  the  Church  from  its  Babylon  or 
from  its  servitude  in  Egypt  (Calv.).  Even  Hit- 
zig  refers  the  expression,  which-occurs  likewise 
figuratively  Jer.  xxx.  18,  at  least  to  the  turning 
away  of  misfortune.  Hengst.  finds  expressed  by 
the  language,  God's  gracious  turning  to  the  dis- 
tress of  His  people,  whilst  he  maintains  the  in- 
transitive meaning  of  21'j,  as  being  the  only 
allowable  meaning  (Beitr.  II.  104).  But  the 
transitive  meaning  is  made  certain  by  Ps.  lxxxv. 
5;  Neh.  ii.  2;  beyond  question  by  Ezek.  xlvii. 
7.  Hengst.  has  very  properly  taken  back  his 
previous  view  (Beitr.  I.  142),  that  the  closing 
verse  is  a  later  liturgical  addition  (Rosenm.). 
[Alexander:  "The  whole  maybe  paraphrased 
as  follows:  '0  that  Jehovah,  from  His  throne  in 
Zion,  would  grant  salvation  to  His  people,  by 
revisiting  them  in  their  captive,  forsaken  state, 
and  that  occasion  of  rejoicing  might  be  thus 
afforded  to  the  Church  ! '  "— C.  A.  B.] 

DOCTRINAL  AND   ETHICAL. 

1.  The  doctrine  of  the  corruption  of  the  hu- 
man race  and  the  help  for  it.  This  is  the  title 
given  by  Meyer  after  Luther,  who  gives  it  an  ap- 
propriate periphrase  in  the  song  :  Es  sprichl  der 
Umniscn  mund  wohl.  The  denial  of  God  does  not 
always  come  upon  the  lips  ;  yet  it  declares  itself 
as  an  irreligious  disposition  in  the  corruption 
ami  worthlessne^s  of  a  conduct  which  is  worthy 
of  abhorrence.  It  is  not  merely  an  idle  or  harm- 
less play  of  thought,  or  a  scientific  investigation 
of  the  evidences  proposed  by  scholars  for  the 
being  of  God.  It  is  indeed  a  movement  of  thought, 
but  that  of  a  heart  which  has  become  foolish  by 
turning  away  from  God,  Rom.  i.  21;  and  it  has 
to  do  not  so  much  with  the  theoretical  as  with 
thepractical  reason.  Therefore  it  makes  the  entire 
man  unfit  for  good,  and  it  is  least  of  all  an  evi- 
dence of  a  sound  and  strong  spirit. 

2.  Men  of  this  kind  may  indeed  regard  them- 
selves as  wise,  praise  one  another,  and  feel  strong 
and  safe  in  the  world;  but  God  knows,  con- 
demns, and  rejects  them  and  their  doings,  and 
He  has  long  since  declared  to  those  who  wait 
upon  Him,  how  it  stands  with  them,  Rom.  i.  2-. 


They    are   condemned   already,    before    they    are 
cast  out  as  reprobates. 

3.  Moreover  God  troubles  Himself  with  those 
who  do  not  trouble  themselves  about  Him  ;  He 
inquires  after  those  who  make  no  inquiry  for 
Him;  He  the  invisible  witness  (Gen.  xxxi.  oO) 
and  the  Judge,  who  cannot  be  bribed,  of  all 
their  doings  as  well  as  the  sins  and  thoughts  of 
their  hearts.  But  He  brings  forward  the  evi- 
dence of  His  being  and  His  work,  not  theoreti- 
cally, but  practically  as  Judge,  Avenger,  and 
Saviour.  His  speaking  is  likewise  an  act;  His 
revelation  is  history. 

4.  No  man,  however,  should  feel  secure  or 
raised  above  others.  For  by  the  history  of  re- 
velation, that  light  has  come  into  the  world, 
which  condemns  the  world  (John  iii.  19),  and 
discloses  the  individual  as  well  as  the  whole  race 
according  to  the  Divine  judgment,  as  lying  in 
common  corruption  in  consequence  of  their  na- 
ture as  children  of  Adam,  in  accordance  with 
which  that  which  is  born  of  the  flesh,  bears  in 
itself  all  the  characters  of  the  caps  (John  iii.  0). 

5.  The  same  light  shows  likewise  that  there 
is  a  righteous  generation  on  earth.  The  recog- 
nition of  this  fact  does  not  contradict  the  state- 
ment of  the  total  corruption  of  the  children  of 
Adam,  embracing  all  without  exception.  For  the 
righteous  generation  consists  not  of  a  little  baud 
of  men  who  have  remained  exempt  from  sin  and 
its  corruption,  whom  God  somehow  has  over- 
looked, when  He  looked  about,  because  they 
stood  in  a  corner,  or  because  they  are  not 
brought  into  consideration  on  account  of  their 
small  number  in  comparison  with  the  awful  cor- 
ruption of  the  masses.  To  this  class  belong  ra- 
ther those  men  in  the  midst  of  the  generation  of 
the  children  of  Adam,  who  have  been  born  again 
as  children  of  God  of  incorruptible  seed,  who  by 
this  change  of  their  inborn  nature  form  a  pecu- 
liar class  in  the  midst  of  the  generation  of  men, 
and  afford  the  seed  of  regeneration  for  the  entire 
people. 

6.  It  is  one  and  the  same  God,  the  holy  God 
of  revelation,  who  has  made  known  from  hea- 
ven, by  the  mouth  of  His  prophets,  the  actual  re- 
sult of  His  investigation  of  the  children  of  men, 
as  a  warning,  and  has  called  our  attention  by 
them,  with  so  much  earnestness  to  the  actual  an- 
swer which  He  gives  by  His  life  and  work,  in 
the  generation  of  the  righteous  on  earth,  to  the 
ungodly,  who  as  fools  do  not  trouble  themselves 
with  His  works  and  deny  His  being  and  life. 

7.  There  is  moreover  no  reason  here  to  dimi- 
nish by  any  limitation  the  weight  of  the  decla- 
ration respecting  the  extent,  depth,  and  punish- 
ableness  of  human  corruption.  "  He  says  at 
first  all,  then  together,  thirdly,  there  is  likewise 
'  not  a  single  '  one."  Luthn-.  The  judgment  re- 
specting the  condition  of  man  is  not  an  exagge- 
ration, which  easily  escapes  from  the  bitterness 
of  the  lamentation  and  feelings;  and  as  a  poeti- 
cal figure  to  be  reckoned  to  the  account  of  the 
poet.  The  poet,  who  speaks  here,  is  not  fanci- 
ful, he  is  not  so  much  a  poet  as  a  prophet. 
Therefore  his  description  is  not  the  gloomy  re- 
flection of  a  gloomy  disposition,  the  night  idea 
of  a  darkened  contemplation  of  the  world,  but  it 
has  the  value  of  a  declaration  of  revelation, 
whether   it   bases  itself    on  previous   testimonies 


116 


THE  FIRST  BOOK  OF  PSALMS. 


of  Scripture,  or  is  to  be  directly  referred  to  the 
enlightenment  by  the  Spirit  of  God. 

8.  All  fools  are  indeed  sinners,  but  all  sin- 
ners are  not  such  fools  that  they  deny  the  being 
of  God,  His  judgment  and  revelation,  or  regard 
them  as  of  no  account.  And  many  who  previ- 
ously did  this,  have  repented  when  they  expe- 
rienced what  this  all  meant.  They  have  first 
been  terrified  when  they  have  not  expected  it. 
There  is  however  not  only  a  terror  unto  death 
under  the  storms  of  Divine  wrath,  so  also  not 
only  the  impending  terror  of  the  last  judgment; 
there  is  likewise  a  terror  unto  repentance,  by 
which  the  sinner  is  awakened  unto  life.  This 
happens  particularly,  when  the  ungodly,  who  pre- 
viously have  not  cared  for  the  Divine  agency,  are 
surprised  by  the  victorious  word,  and  the  over- 
powering act  coming  forth  from  the  generation 
of  the  righteous. 

9.  The  ungodly  as  such  eat  up  the  people  of 
God.  They  use  them  as  far  as  they  can  to  make 
room  for  themselves  in  the  world.  Whatever 
does  not  readily  applaud  them,  is  regarded  as  a 
booty  given  over  to  them.  For  they  do  not  in- 
quire after  God,  and  the  destruction  of  His  peo- 
ple is  as  natural  to  them,  as  much  in  accordance 
with  their  wishes,  and  as  much  a  matter  of 
course,  as  the  eating  of  their  daily  bread.  It  is 
true  that  there  isin  history  a  provision  for  the  people 
of  God;  but  where  does  such  an  one  exist,  which 
is  able  to  realize  its  Divine  destiny  of  being  a 
holy  people?  Therefore  evil  doers  think  that 
they  are  justified  and  entitled  to  carry  on  their 
work  of  destruction.  But  so  long  as  the  mem- 
bers of  the  "generation  of  the  righteous,"  be 
they  few  or  many,  are  in  one  people,  the  Lord 
does  not  suffer  it  to  be  destroyed,  but  brings  His 
terror  over  the  enemies  of  Himself  and  His 
children. 

10.  But  all  those  who  are  oppressed  must 
take  refuge  with  the  Lord  if  they  would  attain 
salvation.  For  the  resolutions,  projects,  plans, 
and  devices  of  the  individual,  even  the  best  of 
them,  may  be  brought  to  shame  by  the  violence 
of  evil  doers;  not  so  God's  resolutions  and  un- 
dertakings. He  who  trusts,  hopes,  and  waits  on 
these  will  not  be  ashamed.  The  world  moreover 
can  no  more  prevent  the  prayer  from  pressing 
up  into  the  heart  of  God,  than  it  can  prevent  the 
flow  of  Divine  consolations  and  refreshment  into 
t  he  soul  of  the  oppressed,  if  these  truly  turn  from 
the  world  to  God. 

11.  But  the  relation  between  God  and  the 
soul  may  be  very  different  from  this.  And  the 
last  to  forget  it  is  the  prayerful  sufferer,  whose 
lips  have  testified  respecting  the  universal  cor- 
ruption of  the  children  of  men,  and  have  con- 
fessed the  communion  of  God  with  the  genera- 
tion of  i he  righteous.  He  is  able  to  rejoice  that 
his  people  before  all  others  has  received  the  his- 
torical call  to  be  the  people  of  God,  and  that 
there  are  sanctuaries  and  Divine  services  in  the 
congregation;  but  his  soul  is  troubled,  because 
even  among  his  people  no  generation  has  ever 
fulfilled  its  destiny  so  as  to  be  a  righteous  gene- 
ration; and  that  the  history  of  His  people  is  ra- 
ther a  constant  witness  of  its  apostasy  from  God, 
who  turned  towards  them  ever  with  new  reve- 
lations, and  that  this  repeated  itself  in  every  ge- 
neration.    And  although  he  may  sigh,  that  his 


people  have  fallen  into  afflictions  and  trouble 
through  Divine  judgment,  yet  he  experiences  the 
severest  affliction  in  the  burden  of  guilt,  and  the 
worst  servitude  under  the  dominion  of  sin. 

12.  Moreover  true  deliverance  cannot  consist 
in  a  change  of  external  relations.  Therefore  a 
turning  to  the  institutions  of  salvation  established 
by  God,  and  the  desire  for  the  means  of  grace  or- 
dained by  God  is  the  sign  of  the  beginning  of  a 
turning  towards  salvation.  But  salvation  itself 
comes  only  when  the  Saviour  comes,  who  brings 
the  acceptable  time  of  the  gracious  turning  of 
God  to  redemption.  Before  His  coming  there  is 
nothing  but  inquiry,  sighing,  longing,  and  among 
believers,  hope  in  the  gospel  and  its  joys. 


HOMILETICAL   AND    PRACTICAL. 

Denial  of  God  is  a  folly,  but  of  a  dangerous 
character. — Whatever  fills  the  heart  expresses 
itself  in  the  life  even  without  words. — God  Him- 
self conducts  the  actual  proof  of  His  own  being 
by  acts  of  judgment  and  demonstrations  of  grace 
which  run  through  the  whole  of  history  to  warn 
and  to  comfort. — Inborn  corruption  and  inhe- 
rited guilt  do  not  excuse  the  sinner,  but  rather 
set  in  a  dreadful  light  the  consequences  of  apos- 
tasy from  God. — He  who  does  not  believe  in  God 
cares  not  for  men. — In  the  corrupt  world  there  are 
many  people  who  are  lost,  yet  there  is  likewise  a 
righteous  generation,  in  which  God  lives,  works, 
and  condemns  the  workers  of  iniquity. — At  times 
those  who  deny  God  and  the  workers  of  iniquity 
are  greatly  frightened  when  they  perceive  the 
revelations  of  the  Divine  life  in  the  generation 
of  the  righteous,  but  they  seldom  change  their 
disposition  or  improve  their  conduct,  no  more  than 
they  do  after  the  experience  of  the  mighty  deeds 
and  judgments  of  the  Almighty. — There  is  a,  sa- 
lutary  and  a  ivicked  terror  on  account  of  the  Di- 
vine revelations  of  judgment ;  the  former  leads 
to  desire  for  deliverance  from  the  servitude  of 
sin,  the  latter  begets  slubborjiness  towards  Di- 
vine and  human  justice. — The  deliverance  of  the 
race  of  man,  fallen  in  Adam,  from  universal  and 
entire  ruin,  is  prepared  by  the  institutions  of 
grace  which  God  has  established  in  Israel,  but 
even  in  the  people  of  Israel  it  is  expected  in  the 
future. 

Starke  :  Human  corruption  is  so  deep  and  un- 
fathomable that  many  believe  in  no  God  or  deny 
His  providence  and  government. — He  who  does 
not  inquire  after  God  from  the  heart,  as  the  only 
source  of  all  good,  still  remains  in  the  old  na- 
ture, and  lies  under  the  curse  and  wrath  of  God. 
For  to  be  wise  and  to  inquire  after  God  are  here 
together. — Behold  thyself  in  this  mirror,  0  man, 
as  often  as  pharisaical  pride  attacks  thee ;  but 
what  does  it  matter,  the  proud  peacock's  feathers 
will  soon  bend  to  the  earth. — The  blessed  fruit 
of  redemption  is  spiritual,  heavenly,  and  eternal 
joy;  here  in  foretaste,  there  in  perfection. 

Osiander  :  This  is  the  difference  among  men 
that  although  we  are  all  sinners  by  nature,  yet 
some  are  justified  by  faith  and  endowed  with  the 
Holy  Spirit,  and  serve  God  in  faith,  whilst  others 
remain  ungodly. — Franke  :  We  must  observe 
principally  two  things:  firstly,  our  misery,  in 
which  we  all  lie  by  nature;  secondly,  the  grace 


PSALM  XV. 


117 


which  is  bestowed  upon  us  in  Christ  Jesus  our 
Saviour. — Fkisuh:  The  reason  of  all  evil  is  natural 
blindness  and  folly;  thence  arises  doubt  of  the 
Divine  government  and  providence;  and  then 
man  falls  into  security,  so  that  he  lives  therein,  as 
if  there  were  no  God  in  heaven. — God  must  be 
sought,  as  the  highest  good  which  has  been  lost  by 
sin. — If  the  heart,  has  departed  from  God  it  has 
departed  from  blessing,  and  lies  under  the  curse  ; 
it  has  departed  from  light  and  lies  in  darkness; 
it  lias  departed  from  life  and  lies  in  death;  it 
has  departed  from  heaven  and  belongs  in  hell. 
— Stiller:  Sin  not  only  passes  upon  all  men, 
but  likewise  passes  through  the  entire  man. 
— Diedrich:  If  we  live  in  God,  we  look  upon  all 
things  from  God's  point  of  view,  and,  looking 
from  Him,  regard  this  world  as  entirely  different 
from  what  it  usually  appears. 

[Matte.  Henry:  If  we  apply  our  hearts  as  So- 
lomon did,  Ecc.  vii.  2i3,  "  to  search  out  the  wick- 
edness of  folly,  even  of  foolishness  and  madness," 
these  verses  will  assist  us  in  the  search,  and  will 
show  us  sin  exceeding  sinful.  Sin  is  the  disease 
of  mankind,  and  it  appears  here  to  be  malignant 


and  epidemical. — Those  that  banter  religion  and 
religious  people,  will  find  to  their  cost,  it  is  ill 
jesting  with  edged  tools,  and  dangerous  perse- 
cuting those  that  make  God  their  refuge. — 
Barnes:  As  a  matter  of  fact,  the  belief  that 
there  is  no  God  is  commonly  founded  on  the 
desire  to  lead  a  wicked  life  ;  or,  the  opinion 
that  there  is  no  God  is  embraced  by  those 
who  in  fact  lead  such  a  life,  with  a  desire 
to  sustain  themselves  in  their  depravity, 
and  to  avoid  the  fear  of  future  retribution. 
— Spuroeon:  The  Atheist  is  the  fool  pre-emi- 
nently, and  a  fool  universally.  He  would  not 
deny  God  if  he  were  not  a  fool  by  nature,  and 
having  denied  God  it  is  no  marvel  that  he  be- 
comes a  fool  in  practice.  Sin  is  always  folly, 
and  as  it  is  the  height  of  sin  to  attack  the  very 
existence  of  the  Most  High,  so  is  it  also  the 
greatest  imaginable  folly.  To  say  there  is  no 
God  is  to  belie  the  plainest  evidence,  which  is 
obstinacy;  to  oppose  the  common  consent  of 
mankind,  which  is  stupidity  ;  to  stifle  conscious- 
ness, which  is  wickedness. — C.  A.  B.] 


PSALM  XV. 
A  Psalm  of  David. 

1  Lord,  who  shall  abide  in  thy  tabernacle? 
Who  shall  dwell  in  thy  holy  hill? 

2  He  that  walketh  uprightly,  and  worketh  righteousness, 
And  speaketh  the  truth  in  his  heart. 

3  He  that  backbiteth  not  with  his  tongue, 
Nor  doeth  evil  to  his  neighbor, 

Nor  taketh  up  a  reproach  against  his  neighbor. 

4  In  whose  eyes  a  vile  person  is  contemned; 
But  he  honoreth  them  that  fear  the  Lord. 

He  that  sweareth  to  his  own  hurt,  and  changeth  not. 

5  He  that  putteth  not  out  his  money  to  usury, 
Nor  taketh  reward  against  the  innocent. 

He  that  doeth  these  things  shall  never  be  moved. 


EXEGETICAL   AND   CRITICAL. 

Irs  Character.  We  have  first  a  question  di- 
rected to  Jehovah,  in  a  clause  of  two  members, 
respecting  the  character  of  the  man  who  may 


obtain  the  privilege  of  a  guest  with  Him.  and  bo- 
come  a  member  of  His  fatuity  ;  then  follows  the 
answer,  at  first  in  a  clause  likewise  of  two  mem- 
bers, whose  contents  are  then  carried  out  in 
three  strophes  of  three  members  each,  whilst  the 
participles  pass  over  into  finite   verbs,  and  the 


118 


THE  FIRST  BOOK  OF  PSALMS. 


closing  words  refer  back  to  the  thought  con- 
tained in  the  question,  with  an  expression  which 
points  to  a  more  enlarged  horizon.  In  the  an- 
swer God  speaks,  not  as  a  dramatic  person,  nor 
to  the  Psalmist  by  an  oracle,  but  by  the  Psalmist 
to  the  congregation.  God  has  enlightened  the 
Psalmist  who  earnestly  inquires  of  Him,  that 
this  man  may  know  his  will  essentially  from  the 
revealed  laws  of  Jehovah,  and  indeed  he  speaks 
in  forms  of  expression  used  in  the  law ;  but  in 
the  answer  as  in  the  question,  he  passes  over  be- 
yond the  limits  of  the  Old  Testament,  and  de- 
scribes in  evangelical  and  prophetic  spirit  the 
family  of  God  in  characteristic  and  individual 
traits. 

[Delitzsch:  "  The  former  Psalm  distinguishes 
from  the  mass  of  universal  corruption  a  right- 
eous generation,  and  concludes  with  the  longing 
for  salvation  out  of  Zion.  Ps.  xv.  answers  the 
question  who  belongs  to  this  righteous  genera- 
tion, and  who  is  to  receive  this  salvation  in  the 
future." — C.  A.  B.]  This  does  not  appear  to  be 
a  polemic  against  the  priests  (Paul.),  or  those 
of  privileged  rank  (Mich.,  Dathe,  et  al.) ;  nor  a 
rejection  of  offerings  and  the  like,  yet  it  does  not 
demand  the  observance  of  rites  and  ceremonies. 
The  entire  description  is  in  the  sphere  of  mo- 
rals, and  not  in  that  of  the  law;  it  is  an  exer- 
cise of  duties,  in  which  the  uprightness,  viva- 
city, and  power  of  piety  asserts  itself  in  life,  held 
forth  as  it  were  in  a  mirror.  Corresponding 
fully  with  this  character  of  the  Psalm  is  the  cir- 
cumstance that  whilst  it  resounds  with  the  words 
of  the  law,  it  is  re-echoed  and  carried  further 
out  in  the  prophecy,  Is.  xxxiii.  13-16.*  Nothing 
can  reasonably  be  adduced  against  David  as  the 
author.  In  favor  of  him  is  the  fact  that  since 
the  ark  was  carried  up  to  Jerusalem  the  "  holy 
mountain  [hill,  A.  V.]  of  Jehovah  "  is  there,  and 
at  the  same  time  the  "  tabernacle  "  appears  in 
this  Psalm  to  be  still  existing.  It  is  admissible 
with  Hitzig  [Wordsworth,  Alexander,  et  al.~\  to 
think  of  the  very  time  of  that  removal,  although 
the  particular  references  which  this  scholar  finds 
between  this  Psalm  and  the  description  of  the 
dedication  of  the  new  tabernacle  given  in  2  Sam. 
vi.  12  sq.  cannot  be  proved  with  any  certainty. 
Still  less  is  there  any  confirmation  of  the  refe- 
rence made  by  Delitzsch  to  the  time  of  the  re- 
bellion of  Absalom,  when  the  Sanctuary  was  in 
the  hands  of  the  rebels,  whilst  David  himself  was 
far  distant  from  it. 

Str.  1.  Ver.  1.  May  be  a  guest. — The  false 
references  and  erroneous  use  of  this  expression 
by  the  ancient  interpreters  who  have  found  in  it 
only  a  temporary  abode  of  strangers  who  were 
merely  suffered  for  awhile,  in  contrast  with  the 
regular  citizens  and  inhabitants  of  the  kingdom 
of  God  (Calv. ),  should  not  mislead  us  to  efface 
the  original  and  proper  meaning  of  the  Hebrew 
word,  which  essentially  leads  to  the  idea  of  friend- 
ship and  protection,  comp.  Ps.  v.  5,  and  the  pas- 
sages there  adduced.  Thus  only  does  the  closing 
clause  gain  a  full  meaning,  and   what  Hupfeld 


*  [Perowne :  "  Eleven  particulars  are  enumerated  in  which 
tliis  character  is  summed  up.  Hence  in  the  Gemara  (Mak- 
koth  f.  24  a),  it  is  said  that  David  comprised  the  613  com- 
mands of  the  Law  given  on  Sinai  in  eleven;  Isaiah  (it  is 
added)  in  six  (xxxiii.  15);  Micah  in  three  (vi.  8)  Amos  (v.  4), 
or  rather  Habakkuk  (ii.  4),  in  one." — C.  A.  B.J 


does  not  sufficiently  estimate,  it  turns  back  to  the 
opening  strophe  and  its  theme,  with  its  meaning 
fully  developed,  and  with  an  evangelical  and  pro- 
phetical glance  at  the  secure  position  of  the 
guest  in  the  house  of  God,  reaching  forth  out  of 
time  into  eternity,  and  is  tranquilized  by  the  entire 
Psalm.  The  exegetical  right  of  this  interpreta- 
tion, which  is  important  dogmatically,  lies  in  the 
point  of  the  question  to  the  mind  of  the  Israelite, 
to  whom  God's  tabernacle  and  holy  mount  might 
gain  the  meaning  of  a  human  dwelling,  comp. 
Ps.  xxvii.  4sq.  ;  lxi.  5;  Isa.  xxxiii.  14.  Modern 
interpreters  have  been  the  first  to  weaken  this 
technical  expression,  taken  from  concrete  rela- 
tions of  life,  into  a  merely  figurative  designation 
of  communion  with  God  in  general.* 

Str.  II.  Ver.  2.  [This  strophe  describes  the 
conduct  of  the  friend  of  God  in  general  terms  as 
walking  perfectly  (A.  V.,  uprightly),  one  who 
does  righteousness  and  speaks  the  truth.  In 
his  heart,  or  with  his  heart,  not  merely  with 
the  tongue.  Hupfeld  3  is  used  with  the  heart 
not  as  giving  the  source  of  speech  (which  would 
be  3vO)  but  as  co-operating  with  the  speech, 
and  thus  giving  it  its  truthfulness." — C.  A.  B.] 

Str.  III.  Ver.  8.  [This  strophe  describes  nega- 
tively his  conduct  towards  his  neighbor:  (1) 
He  does    not  go    about  with   slander  upon   his 

tongue.  iy\  =  literally,  to  go  about  as  a  spy  or 
tale-bearer,  or  slanderer.  This  is  a  wicked  walk, 
the  negative  of  the  perfect  walk,  ver.  2  a.  ;  (2) 
he  does  not  do  evil ;  (3)  he  does  not  take  up  a 
reproach  against  his  neighbor.  NEO,  according 
to  Hupfeld,  has  here  the  meaning  of  "  bring 
forth,"  "speak  out,"  =z  proferre,  efferre.  De- 
litzsch, Hengst.,  Hitzig,  et  al.,  give  it  the  meaning 
of  bringing  or  loading  disgrace  upon  any  one, 
Calvin,  et  al.,  to  lift  up  as  from  the  ground.  To 
this  latter  interpretation  Perowne  iuclines  :  "He 
hath  not  stooped,  so  to  speak,  to  pick  up  dirt  out 
of  the  dunghill  that  he  may  cast  it  at  his  neigh- 
bor."— C.  A.  B.] 

Str.  IV.  Ver.  4.  The  reprobate.  [A.  \.,vile 
person].  Hitzig  and  Delitzsch  take  up  again  the 
explanation  of  the  ancient  interpreters  (Chald., 
Aben  Ezra.,  Kimchi,  Cleric.)  according  to  which 
the  reference  is  to  the  humility  and  self-debase- 
ment of  the  Psalmist,  who  he#re  designates  him- 
self in  the  strongest  expressions,  which  however 
correspond  with  the  declaration  2  Sam.  vi.  22, 
as  "despised  in  his  own  eyes,  and  worthy  of  re- 
jection." This  view  is  suitable  likewise  to  the 
context;  the  contrast  is  not  lacking;  J.  H. 
Mich,  already  brings  it  forth  with  the  words: 
sibi  ipsi  displicet  nee  sum  sed  alienee  virtutis  est  ad- 
mirator,  and  the  humility  which  David  confesses 
likewise  in  Ps.  exxxi.,  appears  frequently  as  a 
condition  of  pleasing  God,  Is.  lvii.  15;  1  Sam. 
xvii.  17.  However  the  accents  of  the  text,  re- 
cept.  correspond  with  our  translation,  which  is 
advocated  by  Hupfeld. 


*  [Delitzsch:  "  T}J  and  |3£y  which  are  usually  distin- 
guished as  the  Hellenistic  irapoiichv  and  Karoixeiv  are  here 
of  like  meaning;  not  only  a  transient,  but  an  everlasting 
"HJ  i  lxi.  5)  is  meant;  the  difference  of  the  two  ideas  is 
merely  this:  that  the  one  from  the  idea  of  a  wandering  lite 
means  the  finding  of  a  permanent  place,  the  other  from  the 
idea  of  membership  in  the  family  denotes  the  possession  of  a 
permanent  place." — C.  A.  B.J 


PSALM  XV. 


119 


• 


To  his  hurt. — The  translations:  "  To  his 
neighbors"  (Sept.,  Syr.,  Luther),  or,  "To  the 
wicked,"  (Must  interps.  since  Roseum.)  are  in- 
correct. The  explanation  of  the  Rabb.  "  he 
swears  =  vows  to  do  himself  an  injury  =  to 
hurt  himself,  especially  by  fasting  and  mortifi- 
cation, is  partly  contrary  to  usage,  and  partly  too 
specifically  ascetic.  Hupf.,  Hitzig,  Delitzsch,  esta- 
blish the  expression  in  question  more  accurately 
than  Venema,  Hengst.,  Geseu.,  by  reference  to 
the  law  respecting  sin-offerings  on  account  of 
guilt  owing  to  inconsiderate  oaths  and  vows,  Lev. 
v.  4,  where  it  is  forbidden  to  exchange  the  ani- 
mal vowed  for  an  offering  for  another  animal,  or 
for  iis  value  in  gold.  Hupfeld  adduces  the  addi- 
tional reference  to  Lev.  xxvii.  10,  33,  after  Geier 
aud  J.  II.  Mich.,  where  the  question  is  of  alter- 
ing the  vow  itself.  The  hypothetical  antece- 
dent is  in  the  perfect,  the  consequent  in  the  im- 
perfect. [The  English  prayer-book  version 
combines  the  rendering  of  the  Sept.  and  that  of 
the  A.  V  "  He  that  sweareth  unto  his  neighbor, 
and  disappointeth  him  not,  though  it  were  to  his 
own  hindrance.'1 — C.  A.  B.] 

Str.  V.  Ver.  5.  This  refers  to  Lev.  xxv.  37, 
where  usury  is  forbidden,  and  to  Deut.  xvi.  19; 
xxvii.  2o,  where  punishment  for  unrighteous 
judgment  is  accompanied  with  the  curse.  £Pe- 
rowne :  "  Such  is  the  figure  of  stainless  honor 
drawn  by  the  pen  of  a  Jewish  poet.  Christian 
chivalry  lias  not  dreamed  of  a  brighter.  We 
have  need  often  and  seriously  to  ponder  it.  For 
it  shows  us  that  faith  in  God  and  spotless  integ- 
rity may  not  be  sundered  ;  that  religion  does  not 
veil  or  excuse  petty  dishonesties ;  that  love  to 
God  is  only  then  worthy  of  the  name  when  it  is 
the  life  and  bond  of  every  social  virtue.  Each 
line  is,  as  it  were,  a  touchstone  to  which  we 
should  bring  ourselves." — C.  A.  B.] 

DOCTRINAL   AND    ETHICAL. 

1.  The  most  important  question  in  life  and  the 
daily  care  of  those  who  fear  God,  are,  how  to 
attain  to  the  permanent  place  of  a  guest  in  the 
house  of  God.  For  this  question  refers  from 
time  to  eternity  and  from  the  old  covenant  to 
the  n<>w.  For  it  is  true  we  may  visit  the  house 
of  God  on  earth  and  be  a  guest  in  it ;  but  we  do 
not  dwell  therein,  but  celebrate  Divine  service 
and  receive  thereby  spiritual  food  and  nourish- 
ment in  order  to  a  further  pilgrimage.  But  if 
we  would  not  only  be  servants  of  God  but  at  the 
same  time  of  the  household  of  God  aud  fellow- 
citizens  with  the  saints  (Eph.  ii.  19  sq.),  and 
never  waver  in  this  society,  then  we  must  partly 
bo  placed  upon  another  soil  than  that  of  the  law, 
and  partly  be  led  forth  above  all  and  every  kind 
of  worship  on  earth  into  communion  with  the 
angels  in  adoration  and  with  the  blessed  saints 
in  the  heavenly  sanctuary,  and  to  the  participa- 
tion in  the  marriage  supper  of  the  Lamb  (Rev. 
xix.  9;  comp.  Matt.  xxii.  and  xxv.) 

2.  In  the  Divine  law  itself  there  is  a  goad 
which  drives  us  to  the  Gospel  (Luke  x.  28  sq  ), 
and  which  invokes  and  keeps  alive  a  longing 
after  it.  For  the  law  demands  irreproachable 
conduct  and  sincerity  and  purity  of  thoughts, 
words  and  works,  which  are  found  in  no  man 
by  nature  and  which  cannot  even  be  attained  by 


the  help  of  the  law  alone,  or  its  means  of  pro- 
pitiation and  of  sauctification.  But  the  law  has 
its  abiding  value  in  this,  that  it  not  only  forms  a 
historical  stage  of  revelation,  but  is  an  essential 
part  of  the  economy  of  salvation. 

3.  "  We  must  notice,  .that  the  Psalm  merely 
presents  the  portrait  of  pious  people,  without 
showing  whence  this  comes  or  is  to  be  attained. 
Hence  it  is,  that  an  unwise  man  may  ascribe 
that  which  is  said  in  this  Psalm,  to  moral  virtue 
aud  free  will,  which  yet  is  solely  aud  alone  a 
work  of  Divine  grace,  working  in  us."  Luther. 

HOMILETICAL   AND    PRACTICAL. 

He  who  would  dwell  with  God  in  His  house 
must  adapt  himself  to  the  arrangements  of  God's 
house. — We  may  be  invited  to  God's  house  and 
table  and  yet  not  gain  the  enjoyment  of  that 
which  God  offers  us. — To  desire  communion  with 
•God  and  transgress  the  commands  of  God  are  ir- 
reconcilable with  one  another;  for  vice  separates 
God  and  man  from  one  another. — He  who  truly 
has  and  seeks  communion  with  God,  has  and  seeks 
communion  likewise  with  the  pious,  but  avoids 
the  society  of  the  ungodly.  The  law  remains 
constantly  valuable  as  a  mirror,  bar  and  bridle. 
— He  who  wishes  to  dwell  forever  with  God,  must 
inquire  after  God  in  time  and  seek  intercourse 
with  God  on  earth,  and  for  this  purpose  use  the 
means  of  grace  offered  by  God  according  to  the 
order  of  salvation. 

Calvin:  If  any  one  is  devoted  to  righteousness 
and  moderation  towards  his  neighbor,  he  shows 
by  his  acts  that  he  fears  God. — It  is  not  a  common 
virtue  to  honor  pious  and  righteous  men.  For 
because  they  are  the  offscourings  of  the  world 
their  friends  usually  share  their  hate  with  them. 
Starke  :  He  who  has  dwelt  in  the  tabernacle 
of  God  as  a  true  citizen,  will  likewise  remain 
forever  on  the  holy  mountain  of  the  Lord. — A 
Christian  as  a  pilgrim  should  hasten  to  the 
mouutain  of  God. — The  avoidance  of  evil  belongs 
to  the  proper  walk  of  a  Christian,  as  well  as  the 
practice  of  goodness;  neither  can  exist  without 
the  other,  since  repentance  departs  from  evil  to 
good. — The  rewards  of  godliness  are  not  only 
temporal,  but  they  endure  even  unto  eternity. — 
Selnekker:  Good  works  please  God,  not  on  ac- 
count of  their  own  worth,  but  on  account  of  the 
believing  persons  who  do  them.  For  good  works 
are  the  fruit  of  faith  and  testify  to  faith. — 
Franke:  Who  will  be  happy?  He  who  has  a 
living  faith  and  shows  it  to  be  living  in  its  fruits 
and  its  power. — Frisch  :  We  cannot  be  so  eager 
for  instruction  in  matters  of  our  salvation,  but 
that  God  is  still  more  desirous  to  reveal 
His  will  to  us  respecting  them. — Tholuck: 
In  the  estimation  of  all  human  merit  there 
can  be  no  other  standard  than  the  law  of 
God. — Taube:  It  is  not:  who  will  come  to 
Thy  tabernacle?  but:  who  will  dwell?  who 
will  remain?  That  is  a  great  thing  when  we 
think,  that  the  Father  of  this  lodging  house  is 
the  Holy  One  of  Israel,  and  the  guest  is  a  sinner 
by  birth. 

[Matth.  Henry:  It  is  the  happiness  of  glori- 
fied saints  that  they  dwell  in  that  holy  hill,  they 
are  at  home  there,  they  shall  be  forever  there. — ■ 
Those  that  desire  to  know  their  duty,  with  a  re- 


ii:o 


THE  FIRST  BOOK  OF  PSALMS. 


solution  to  do  it,  will  find  the  Scriptures  a  very 
faithful  director,  and  conscience  a  faithful  moni- 
tor.— An  oath  is  a  sacred  thing,  which  we  must 
not  think  to  play  fast  and  loose  with.  In  sing- 
ing this  Psalin  we  must  teach  and  admonish 
ourselves  and  one  another,  to  answer  the  charac- 
ter here  given  of  the  citizen  of  Zion,  that  we 
may  never  be  moved  from  God's  tabernacle  on 
earth,  and  may  arrive  at  last  at  that  holy  hill, 
where  we  shall  be  forever  out  of  the  reach  of 
temptation  aud  danger. — Barnes  :  Kindness  and 
an  accommodating  spirit  in  business  transactions 
are  as  much  demanded  now  by  the  principles  of 
religion  as  they  were  when  this  Psalm  was  writ- 
ten, or  as  they  were  under  the  law  which  forbade 
the  taking  of  interest  from  a  poor  and  needy  bro- 
ther.— Wordsworth:  David,  in  singing  this 
Psalm,  is  teaching  us  how  we  may  attain  the 
blessedness  of  the  everlasting  mansions. — Spur- 
qeon:   Though  truths,  like   roses,  have  thorns 


about  them,  good  men  wear  them  in  their  bo- 
soms. Our  heart  must  be  the  sanctuary  and  re- 
fuge of  truth,  should  it  be  banished  from  all 
the  world  beside,  aud  hunted  from  among  men  • 
at  all  risk  we  must  entertain  the  angol  of  truth, 
for  truth  is  God's  daughter.  We  must  be  care- 
ful that  the  heart  is  really  fixed  and  settled  in 
principle,  for  tenderness  of  conscience  towards 
truthfulness,  like  the  bloom  on  a  peach,  needs 
gentle  handling,  and  once  lost  it  were  hard  to 
regain  it.  Jesus  was  the  mirror  of  sincerity 
and  holiness.  Oh,  to  be  more  and  more  fashioned 
after  His  similitude  ! — Our  Lord  spake  evil  of  no 
man,  but  breathed  a  prayer  for  His  foes;  we 
must  be  like  Him,  or  we  shall  never  be  with  Him. 
— To  all  good  men  we  owe  a  debt  of  honor,  and 
we  have  no  right  to  hand  over  what  is  their  due 
to  vile  persons  who  happen  to  be  in  high  places. 
— C.  A.  B.] 


PSALM  XVI. 

Michtam  of  David. 

1  Preserve  me,  O  God  :  for  in  thee  do  I  put  my  trust. 

2  0  my  soul,  thou  hast  said  unto  the  Lord,  Thou  art  my  Lord : 

My  goodness  extendeth  not  to  thee ; 

3  But  to  the  saints  that  are  in  the  earth, 

And  to  the  excellent,  in  whom  is  all  my  delight. 

4  Their  sorrows  shall  be  multiplied  that  hasten  after  another  god : 
Tiieir  drink  offerings  of  blood  will  I  not  offer, 

Nor  take  up  their  names  into  my  lips. 

5  The  Lord  is  the  portion  of  mine  inheritance  and  of  my  cup  : 
Thou  maintainest  my  lot. 

6  The  lines  are  fallen  unto  me  in  pleasant  places; 
Yea,  I  have  a  goodly  heritage. 

7  I  will  bless  the  Lord,  who  hath  given  me  counsel ; 
My  reins  also  instruct  me  in  the  night  seasons. 

8  I  have  set  the  Lord  always  before  me  : 

Because  he  is  at  my  right  hand,  I  shall  not  be  moved. 

9  Therefore  ray  heart  is  glad,  and  my  glory  rejoiceth  : 
My  flesh  also  shall  rest  in  hope. 

10  For  thou  wilt  not  leave  my  soul  in  hell ; 

Neither  wilt  thou  suffer  thine  Holy  One  to  see  corruption. 


PSALM  XVI. 


121 


11  Thou  wilt  shew  me  the  path  of  life : 
In  thy  presence  is  fulness  of  joy  ; 
At  thy  right  hand  there  are  pleasures  for  evermore. 


EXEGETICAL   AND   CRITICAL. 

For  the  title  vid.  Introduction.  The  mention 
of  the  worship  of  idols,  ver.  4,  is  not  of  such  a 
character  as  to  lead  us  to  think  of  the  times  of 
the  exile  (Bottcher,  Probcn  p.  42  sq.,  de  inferis 
\  343  sq.) ;  and  the  language  does  not  lead  to  a 
time  subsequent  to  the  eighth  century  (Ewald), 
but  to  David  (Hitzig).  The  special  occasion  in 
his  life,  however,  cannot  be  known.  Many  think 
of  the  time  of  his  abode  at  Ziklag  (Knapp) 
among  the  Philistines,  where  desire  after  the 
pious  (Jahn)  and  temptation  to  the  worship  of 
idols  (Paul.,  Hitzig)  were  very  natural.  Hitzig 
thus  explains  vers.  3,  5,  9  by  1  Sam.  xxx.  vid.  be- 
low. Delitzsch  thinks  of  a  severe  sickness  in  the 
latter  part  of  David's  life,  after  the  building  of 
the  palace  of  cedar,*  whilst  Hupfeld  disputes  the 
idea  that  ver.  10  likewise  shows  that  he  was  in 
great  danger  jHengst.),  and  Bb'hl  again,  with 
the  ancients,  holds  fast  in  general  to  the  time  of 
Saul's  persecution.  The  position  of  this  Psalm 
in  the  order  of  Psalms  is  perhaps  determined  by 
the  expression,  "not  be  moved,"  ver.  8  b,  the 
same  with  which  the  previous  Psalm  closed. 

Its  Character. — The  first  clause  contains  in 
germ  the  thought  of  the  entire  Psalm,  namely, 
that  the  pious  man  has  always  protection  with 
God  against  all  his  enemies.  From  this  assu- 
rance arises  the  cry  of  prayer  ver.  1,  whose 
form  shows  the  experience  of  pressing  danger, 
but  immediately  pusses  over  into  the  confession 
of  the  way  in  which  the  Psalmist  proposes  to 
net  in  consequence  of  his  relation  to  God  (ver. 
2)  and  to  His  people  (ver.  3).  The  terse 
and  bold  manner,  short  even  to  obscurity, 
in  the  presentation  of  the  contrast  (ver.  4) 
in  which  the  Psalmist  maintains  himself  against 
the  worshippers  of  idols,  with  all  its  sad- 
ness, yet  maintains  an  energetic  tone,  then 
passes  over  into  a  uniform,  undulating  flow  of  a 
calmed  frame  of  mind  in  the  description  (vers. 
5,  6)  of  the  good  chosen  in  God,  and  of  the 
happiness  allotted  on  account  of  this.  It  then 
turns,  praising  Jehovah  (ver.  7),  to  testify  of  the 
position  of  the  Psalmist  established  in  Him  (ver. 
H),  and  rises  from  the  assurance  of  this  commu- 
nion with  God,  not  only  to  a  jubilant  declaration 
of  present  Divine  protection  (ver.  9),  but  in 
prophetic  inspiration  to  a  prophetic  promise  of 
the  everlasting  enjoyment  of  salvation  (vers.  10, 
11).  The  following  interpretation  will  explain 
the  prophetic  and  Messianic  character  of  this 
passage. 

Str.  I.  Ver.  1.,  [Alexander:  "  The  prnyer 
keep,  save,  or  preserve  me,  implies  actual  suf- 
fering or  imminent  danger,  while  the  last  clause, 

*  [This  is  more  consistent  with  the  general  tone  of  the 
Psalm,  the  omission  of  any  allusion  to  warlike  enemies  or 
troublous  times,  the  maturity  of  the  Psalmist's  faith  and 
hope,  the  calmness  with  which  he  contemplates  death,  the 
consciousness  of  his  entire  acceptance  with  God,  anil  above 
all  the  Messianic  allusions  vers  9-11.  It  may,  however, 
have  been  composed  under  the  influence  of  the  prophecy  of 
Nathan. 'J  Sam.  v.i.-  It  could  not  consistently  with  the  Mes- 
sianic allusions  have  beeu  earlier  than  thi3.— C.  A.  B.] 


I  have  trusted  in  Thee  (A.  V.,  '  In  Thee  do  I  put 
my  trust"),  states  the  ground  of  his  assured 
hope  and  confident  petition.  .  .  .  The  preterite 
form  implies  that  this  is  no  new  or  sudden  act, 
but  one  performed  already.  He  not.  only  trusts 
in  God  at  present,  but  has  trusted  Him  before. 
Cump.  Ps.  vii.  1  ;   xi.  1."— C.  A.  13.] 

Str.  II.  Ver.  2.  I  say  to  Jehovah.— The 
Rabb.  and  many  interpreters,  after  the  Chald. 
paraphrase,  regard  amort  as  an  address  to  the 
soul  which  is  here  to  be  supplied  [A.  V.,  "  0  my 
soul,  thou  hast  said"'].  For  reasons  against  this 
vid.  Hupf.,  who  yet,  in  order  to  get  the  first  per- 
son which  the  other  ancient  translations  give, 
would  read  not  directly  with  Mich.,  Olsh.,  et  al., 
amarli,  after  some  Codd.  in  Kennic.  and  De 
Rossi,  but  after  Gesenius  accepts  a  defective 
orthography  as  Ps.  cxl.  12;  Job  xlii.  2;  Ezek. 
xvi.  59,  and  1  Kings  viii.  48;  but  does  not  decide 
whether  this  failure  of  the  yod  has  its  reason 
merely  inadefective  writiug.or  inn  pronunciation 
which  had  become  common  in  the  language  of 
the  people  after  the  Aramaic  manner,  and  after 
the  analogy  of  the  2d  fern,  sing  (Hitzig,  Ewald, 
Delitzsch),  and  merely  declares  that  he  is  opposed 
to  the  supposition  of  Hiller  and  Bottcher,  who 
think  of  the  present  Aramaic  pronunciation  of 
the  1st  person  perfect,  emreth. 

My  Lord. — The  suffix,  which  has  lost  its 
significance  in  ordinary  usage  in  its  blending 
together  witli  adon,  is  here  emphatic  on  account 
of  the  contrast  (Hitzig,  Delitzsch,  Hupf.) ;  yet  it  is 
not  therefore  to  be  read  adoni  (Mich.),  as  Ps. 
ex.  1,  but  as  Ps.  xxxv.  23  shows,  adonai  is  to  be 
retained  (which  with  kumetz  is  usual  as  plural 
majest.  in  order  to  designate  God,  witli  pattach 
forms  the  real  plural=my  Lords,  vid.  Gesenius, 
Thes. ).  The  contrast  of  the  Psalmist  to  the 
worshippers  of  idols  is  thus  prepared,  likewise 
in  the  second  member  of  the  verse,  the  strongly 
emphasized  personal  relation  of  the  Psalmist  to 
Jehovah,  whom  he  has  in  ver.  1  called  upon  as 
El.  (Aquil.  laxt'pe),  and  now  confesses  as  his 
Master  and  himself  therefore  as  His  servant. 
These  references  disappear  in  the  translation  : 
"the  Lord,"  preferred  by  De  Wette  et  al.;  which 
would  render  prominent,  instead  of  the  contrast 
of  the  Psalmist  with  the  worshippers  of  idols, 
which  is  in  accordance  with  the  text,  the  con- 
trast of  Jehovah  witli  the  idols:  Bohl  regards 
it  as  cas.  absol.=0  Thou  Lord! 

My  good,  etc. — Luther's  translation:  "I 
must  sutler  on  Thy  account  for  the  saints,"  is 
impossible  to  the  language.  Likewise  all  direct 
Messianic  references  are  not  only  arbitrary  and 
without  reason,  but  entirely  inadmissible  on  ac- 
count of  ver.  4  6.  The  first  words,  ver.  2  b, 
cannot  mean  anything  else  but  "  my  good,'"  and 
indeed  not  in  the  moral  sense=kindness,  merit, 
virtue  (Aquil.,  Calv.  [A.  V.,  goodness] ),  but  in 
the  sense  of  welfare,  good,  prosperity.  If  we 
could  only  translate,  "  my  happiness  is  nothing 
on  Thy  account,"  then  we  might  attain  in  sense 

the   explanation  of  Luther.     But    /)?   does  not 


122 


THE  FIRST  BOOK  OF  PSALMS. 


mean  propter,  and  l2  (shortened  form  of  '73) 
does  not  mean  nihil  but  non,  and  elsewhere  always 
stands  before  a  finite  verb.  But  there  is  no  verb 
here.  To  supply  such  a  verb  is  not  in  any  case 
to  be  guess  work  or  to  introduce  an  independent 
idea  (as  Grotius  explains  :  my  happiness  is  not 
desired  with  Thee),  but  must  limit  itself  to  that 
which  is  most  natural,  that  is  to  the  verb  esse. 
Moreover,  then  the  imperative  form  is  not  as 
natural  as  the  simple  copula.  It  is  likewise  not 
to  be  translated  :  "  my  welfare  is  not  incumbent 
upon  Thee;  thither  to  the  saints"  (Bohl),  al- 
though al  may  denote  the  duty  incumbent  upon 
any  one.  In  this  sense  Isaki  explains:  the 
good  which  Thou  showest  me  is  not  incumbent 
upon  Thee  as  a  duty,  but  the  sainis.  We  must 
translate:  bonum  meum  non  est  supra  te  (Geier, 
Gesen.  et  al.).  The  Psalmist,  who  has  already 
declared  himself  to  be  a  servant  of  Jehovah, 
now  explains,  that  he  finds  in  Jehovah  his 
highest  good  and  all  his  happiness,  yet  he  ex- 
presses this  negatively,  in  order  to  exclude  every 
thought  of  communion  with  idols  (ver.  4).  This 
is  effaced  by  the  translation  of  the  Peschito; 
"my  happiness  from  Thee;"  it  is  likewise  only 
unexactly  rendered;  by  Jerome,  sine  te;  by 
Symin.,  avsv  gov  ;  little  better  by  Cocc,  Koster 
et  al.,  by  prseter  te.  There  is  certainly  a  reference 
to  the  prohibition  Ex.  xx.  3  (Hengst.,  Ewald). 
But  there  it  says :  thou  shalt  have  no  other 
gods  ''JS  1$.  This  means  properly,  towards 
My  person  (Hupf.,  Hitzig),  or,  before  My  face 
(Bohl).  The  meaning  of  "by  the  side  of"  and 
"out  side  of,"  in  the  sense  of  past  by  the  side 
of,  which  excludes  the  object  named,  has  not  been 
proved  in  the  language ;  but  no  more  that  of  "  on 
the  side  of  the  same,"  to  which  formerly  with  the 
translation  supra  te,  the  explanations  inclined. 
Likewise  the  translation  of  De  Wette  is  ill- 
founded  :  all  my  welfare  is  not  to  me  above  thee. 
The  pregnancy  of  the  expression  consists  in 
this,  that  the  Psalmist  wishes  to  know  his  good 
and  happiness,  considered  not  as  first  being 
added  to  God  and  as  an  addition  towering  above 
Him,  but  that  God  Himself  is  his  summum  bonum. 
[Thus  Riehm :  "It  is  more  closely  to  be  ex- 
plained :  my  happiness  is  not  added  to  Thee= 
nothing,  that  must  be  added  to  Thee,  makes  me 
happy,  but  Thou  alone,  giving  exclusive  and 
full  satisfaction.  Comp.  the  analogous  thought 
and  expression  Ps.  lxxiii.  25.  With  this  agrees 
ver.  5,  where  Jehovah  likewise  is  called  the 
Psalmist's  portion." — C.  A.  B.].*  This  inter- 
pretation, which  is  correct  in  accordance  with 
the  language,  answers  so  well  to  the  context  that 

it  is  superfluous  to  press  out  of  /3  by  an  artifi- 
cial interpretation  the  idea  of  "only"  (Hupf: 
my  happiness  rests  only  on  Thee).     Hitzig  even 

wishes  to  express  /3X  (=immo,  rather),  and  by 


*  [Perowne  translates:  "I  have  no  good  beyond  Thee. 
Literally  my  good  (ray  happiness),  as  in  Ps.  cvi.5;  Job  ix.  25, 
is  not  beyond  or  beside  Thee.  The  '  good '  her»  spoken  of  is 
in  contrast  with  the  'sorrows  '  in  ver.  4,  and  answers  to  the 
words, '  my  lot,  ray  cup,  my  inheritance,'  in  vers.  5,  G.  For 
the  sentiment  may  be  compared  Ps.  lxxiii.  25,  '  Whom  have 
I  ;n  heaven  but  Thee.'  .  .  .  This  is  the  one  grand  thought 
which  stamps  the  Psalm, 'Thou  0  Lord,  art  my  portion, 
my  help,  my  joy,  myall  in  all.'"  So  also  Alexander:  "My 
happiness  is  not  beside  Thee,  independent  of,  or  separable 
from  Thee?"  The  interpretation  of  Moll  and  Kiehm  is, 
however,  far  better. — C.  A.  B.J 


distorted  use  of  the  words  to  gain  the  contrast 
of  Master  and  benefactor  (Thou  art  my  Master, 
my  happiness  rests  rather  upon  Thee).  The 
sense  would  then  be:  whilst  usually  the  servant 
cares  for  his  Lord,  here  the  contrary  is  the  case. 
The  Vulgate  [quoniam  bonorum  meorum  non  eges) 
follows  the  Sept.:  bri  ruv  ayaduv  fiov  bv  xPeiav 
ex£lc.  In  the  English,  Dutch,  Hirshberg  and 
Berlenb.  Bibles,  in  part  likewise  in  Calvin 
and  J.  H.  Mich.,  this  translation  then  gains  the 
explanation  that  all  good  which  the  speaker 
either  acquires  or  experiences,  does  not  refer  to 
God,  for  whom  (Berlenb.:  "on  whose  account") 
it  is  unnecessary,  but  to  the  saints  for  whom  it  is 
partly  necessary,  partly  salutary.  According  to 
Stier  these  words  are  an  intentional  riddle  and 
afford  the  ordinary  reader  the  superficial  sense: 
"only  with  Thee  is  my  salvation,"  but  give  to 
the  deeper  searcher  of  prophecy  the  deeper 
double  meaning  :  my  welfare  ( I  seek,  I  will  have) 
not  with  Thee,  and  my  good  actions  (even  in 
this  denial  are  necessary  and  profitable)  not  for 
Thee,  but  with  the  saints  on  earth  and  for  them. 
In  accepting  such  a  mystical  double  sense  he 
finds  a  prelude  to  Phil.  ii.  6-9,  and  even  explains 
thus  far  Luther's  previous  translation:  "lam 
not  in  good  circumstances  with  Thee."  In  con- 
formity with  the  statement  just  made,  our  trans- 
lation does  not  say  :  I  prefer  nothing  to  Thee  ; 
it  is,  moreover,  not  supplied  or  covered  by  the 
turn  of  expression:  There  is  no  happiness  for 
me  above  and  beyond  Thee.  The  sense  is,  God 
is  to  me  the  essence  and  fulness  of  all  good, 
therefore  no  affliction  can  diminish  it,  no  pros- 
perity increase  it. 

With  the  saints  [A.  V.,  "To  the  saints"]. 
— The  construction  is  exceedingly  disputed  and 
difficult.  If  we  seek  a  verb  for  the  dative,  we 
find  it  only  in  the  following  verse.  Then  there 
arises  a  connection  of  words  such  as  Deut.  viii. 
13 ;  Prov.  iv.  10;  xxxiii.  10,  and  the  sense  would 
be :  the  saints  have  many  sorrows  (they  multiply 
themselves ;  Bottcher,  Proben  p.  42  sq. ),  or  indeed 
according  to  another  possible  etymology:  their 
idols  (Ewald).  But  such  a  contrast  is  not  in  the 
text,  as  that  the  former  saints  and  friends  of  the 
Psalmist  had  apostatized  whilst  he  had  remained 
faithful ;  the  expressions  which  imply  this  are 
at  once  supplied  and  thus  the  desired  thought  is 
put  into  the  text.  In  order  to  escape  these  diffi- 
culties and  this  violence  to  the  text  many  inter- 
preters regard  this  verse  as  a  clause  complete 
in  itself.  The  majority  then  regard  the  first 
words  as  nominative  absolute=as  for  the  saints. 
But  the  examples  adduced  in  support  of  such  an 
interpretation  are  either  misunderstood  or  false 
readings  (aid.  Bottcher  1.  c).  This  interpreta- 
tion appears  still  more  inadmissible  in  connec- 
tion with  the  interpretation  of  the  words  which 
follow.  According  to  Bottcher's  careful  state- 
ment it  is  grammatically  entirely  inadmissible  to 
take  the  stat.  constr.  '^''IK  as  slat,  absol.  and  to 
translate:  as  to  the  saints  .  .  and  the  noble,  I 
have  all  my  delight  in  them.  The  attempt  of 
Schnurrer  [dissert,  phil.  crit.  1777),  after  the  ex- 
ample of  the  Sept.,  to  find  a  verb  in  adtrS,  in 
order  to  translate,  "As  to  the  saints  .  .  .  whom 
I  honor  and  in  whom  I  have  all  my  delight,"  must 
at  the  same  time  undertake  to  transpose  the  1  in 
ver.  3  b,  and  thus  alter   the    text   twice.     The 


PSALM  XVI. 


123 


proposal  of  Storr  (con.ment,  1796),  with  whom 
Umbreit,  De  Wette  et  al.  agree,  to  regard  the  % 
which  is  in  conformity  with  the  text,  as  the  in- 
troduction of  the  conclusion  (The  saints  .  .  . 
they  are  the  noble  iu  whom  I  have  all  my  delight, 
in  contrast  with  others  who  have  their  delight  in 
other  magnates),  is;  full  of  meaning,  and  were  it 
not  for  the  interpretation  of  the  first  word  in 
ver.  3  as  stat.  absol.,  in  itself  admissible,  but  yet 
taken  closely,  demands  that  n"3n  should  be  con- 
nected more  closely  with  "y)X.  The  interpre- 
tation :  To  the  saints!  as  Is.  viii.  'JO,  a  calling 
upon  God  (Bo'hl),  or  the  poet  and  his  friends 
(Tool.),  is  grammatically  unassailable ;  but  has 
little  correspondence  with  the  course  of  thought 
of  this  I'salm  and  is  foreign  to  its  prevailing 
tone  of  prayer.  Under  these  circumstances 
we  are  inclined  to  think  of  a  connection 
with  the  previous  verse.  The  relation  of 
the  clauses  to  one  another  as  contrasted  in 
the  interpretation  of  Kimchi,  Calvin,  Stier, 
namely  that,  that  good  of  the  Psalmist  can- 
not benefit  God  the  Lord,  but  the  saints,  has 
already  been  considered;  we  have  only  to  re- 
mark here  that  there  is  likewise  no  particle  of 
contrast  in  the  text.  The  proposal  of  Heusler, 
renewed  after  the  ancient  interpreters  [Bemer- 
kunr/en  iiber  Stellen  der  Psalmen,  1791),  to  regard 
'fU'ltO  as  in  apposition  to  adonai  and  then  to  con- 
nect the  following  words  closely=''  nothing  is 
above  Thee  (surpasses),  the  saints,"  is  shattered 
already  on  the  fact  that  it  is  unusual  to  give  the 

word  73  the  meaning  of  nihil.  We  cannot  seri- 
ously think  of  a  dependence  of  the  dative  lik'. 
doslum  upon  adontii=Thon  art  the  Lord  of  the 
saiuts  (Steudel,  Programme  o/1821),  on  account 
of  the  intermediate  clause.  We  might  rather 
accept  a  dependence  upon  amart=\  speak  to  the 
saints,  especially  if  the  contents  of  the  address, 
is  not  sought  in  the  words:  all  my  delight  is  in 
tLem  (Kimchi,  Flaniin.),  or  in  ver.  4  (Hofm., 
Weissagung  und  Erfullung,  I.  102),  but  in  ver.  3  b, 
and  indeed  so,  that  the  1  is  removed  to  the  be- 
ginning of  ver.  3  a  and  the  iT3n  to  the  beginning 
of  ver.  Sb  (Delitzsch)=and  totlie  saints  which  are 
in  the  land:  these  are  the  noble  in  whom  is  all 
my  delight.  But  without  regard  to  the  altera- 
tion of  the  text  which  is  indeed  simple,  the  ad- 
dress to  the  saints,  placed  parallel  with  the  ad- 
dress to  God,  does  not  properly  correspond  with 
the  tone  which  prevails  elsewhere  in  the  Psalm. 

It  only  remains,  therefore,  to  regard  the  7  as  the 
sign  of  belonging  to  (Calv.,  Hengst.,  Ilupf.). 
lint  it  does  not  follow  from  this,  that  the  Psalm- 
ist says:  his  good  and  his  happiness  is  with  God 
or  rests  upon  God.  in  so  far  as  lie  belonged  to 
the  saints.  He  says  rather,  that  he,  in  belong- 
ing to  the  saints,  in  whom  is  all  his  delight,  does 
not  regaid  and  treat  his  good  and  happiness  as 
something  additional  to  God,  but  that  hedirectly 
has  regarded  and  confesses  in  this  communion 
of  saints  that  God  Himself  is  his  good  and  hap- 
piness. I  regard  this  explanation  of  mine  as 
corresponding  with  the  context  and  the  language. 
**n  the  other  hand  the  interpretation  of  the 
dative  by  Winer  in  his  lexicon,  "  according  to 
the  example  of,"  weakens  the  sense  and  is  not 
sufficiently  proved  in  the  language. — It  is  uncer- 


tain, whether  we  are  to  regard  ver.  3  b  as  paral- 
lel with  ver.  3  a  and  supply  the  lamed  of  the  first 
clause  at  the -beginning  of  the  second  before 
adiri,  whose  stat.  construct,  is  explained  by  the 
fact,  that  it  belongs  to  the  following  clause 
which  is  in  sense  a  relative  clause  (most  inter- 
preters), or  whether  we  are  not  rather  to  regard 
the  connection  of  clauses,  so  that  the  idea  of  the 
saints  is  more  closely  defined  as  those  who  are 
iu  the  land  (or  on  the  earth)  and  are  the  noble 
in  whom,  etc.  (Bottcher).  In  any  case  the  stat. 
construct,  is  not  an  expression  of  the  superlative 
(Umbreit,  Kiister),  and  is  likewise  not  only  to 
be  connected  with  the  following  noun=the  noble, 
all  my  pleasure  is  in  them  (De  Wette),  or  the  noble, 
the  totality  of  my  delight  is  in  them  (Hengst.), 
but  with  the  entire  clause  (Hupf.),  although 
it  is  not  to  be  explained  thus  ;  the  splendid  with 
all,  whom  I  desire  (Sachs).  Ko'ster  leaves  the 
1  disregarded  by  the  translation:  To  the  conse- 
crated .  they  belong,  the  noble  who  please 
me  entirely.* 

The  Kedoshim  are  according  to  the  idea  the 
ayioi,  the  members  of  the  people  of  God,  as  those 
consecrated  to  the  service  of  Jehovah.  The  appo- 
sition, "  who  are  on  earth,"  shows  that  the  refer- 
ence is  to  their  objective  relation  to  the  covcnaut. 
This  clause  states,  that  the  Psalmist  speaks  of 
the  congregation  which  is  upon  earth  not  so 
much  in  distinction  from  the  congregation  in 
heaven  or  the  angels  (Aben  Ezra),  as  with  re- 
ference to  his  personal  relation  to  God  just  men- 
tioned. The  explanation  of  those  buried  in  the 
earth  (Chald.,  Isaki)  is  entirely  foreign  to  the 
text,  and  there  is  no  evidence  of  a  limitation  to 
those  who  were  in  the  Holy  Land  (Ilupf. ),  in 
contrast  to  those  members  of  the  people  of  the 
covenant  which  were  abroad.  The  following 
clause  shows,  however,  that  the  Psalmist  has 
nut  in  mind  the  external  communion  of  the  so- 
called  visible  Church,  but  the  living  members  of 
this  Church  as  his  associates.  The  adirim  are 
not  the  magnates,  the  aristocratic  nobility  in 
distinction  from  the  saints,  which  among  the 
lower  classes,  the  am  haarctz  are  regarded  as 
such,  but  the  saints,  in  whom,  as  in  the  excellent 
and  enlightened,  the  Divine  <56\fa  appears  re- 
flected. According  to  Ilitzig  David  was  thpn  in 
Philistia,  1  Sam.  xxvii.  Driven  from  his  InDd, 
the  temptation  to  apostatize  from  Jehovah  was 
natural,  1  Sam.  xxvi.  19.  To  the  rejection  of 
the  temptation  ver.  4  of  our  Psalm  is  said  to 
refer,  and  ver.  7  to  the  fact  thai  David,  at  the 
command  of  God,  had  undertaken  the  pursuit 
of  his  enemies,  and  sent  presents  from  the  booty 
to  the  elders  of  the  cities  of  Jndah,  1  Sam.  xxx. 
2l>,  who  are  tjierefore  called  his  friends.  Tne-e 
are  the  noble  and  the  excellent  in  whom  David 
has  all  his  delight.  It  is  true  that  David,  as  in 
ver.  2  /;  he  is  said  to  say  that  lie  had  his  success 
in   battle    from  Jehovah,  ought  to  have    sent  a 


*  [Perowne :  "  We  may  take  S  in  the  sense  of  '  belonging 
to,'  'joining  myself  to.   .oil  lie-  passage  woultl  mean,  '  I  have 

do  good  beyond  Thee,  belonging  as  l  do  to  the  fi  Uowshipof 

tlir  saints,  and  the  noble  in  whom,'  etc.  Indeed  some  such 
meaning seema  to  bo  required  by  the  context;  for  it  is  evi- 
dent that  it  is  the  design  of  the  Psalmist  to  contrast  his  own 
happy  lot,  and  that  of  others  who,  like  himself,  had  found 
their  happiness  in  Jehovah,  with  the  miserable  condition  of 
those  'whose  sorrows  were  increased,  because  they  wens 
after  other  gods.' " — C.  A.  B.J 


124 


THE  FIRST  BOOK  OF  PSALMS. 


part  of  the  booty  of  this  victory  over  the  Amale- 
kites,  as  a  thank-offering,  to  the  house  of  God 
and  its  priests ;  but  there  was  then  no  central 
worship,  1  Sam.  xxii.  18;  comp.  1  Chron.  xiii. 
3.  Therefore  David  has  from  abroad  sent  the 
present  to  those  who  belong  to  the  national  God. 
This  then  is  supposed  to  be  said  by  ver.  3,  that 
it  belongs  to  the  saints  in  the  land.  David  like- 
wise says,  ver.  4  a,  how  he  himself  has  experi- 
enced that  it  fares  badly  with  the  heathen; 
similarly  vers.  9  and  11,  that  fulness  of  joy  re- 
wards the  service  of  Jehovah.* — Olshausen  re- 
gards the  text  as  entirely  corrupted.  The  Vul- 
gate translates,  after  the  Sept.:  "  In  the  saints, 
which  are  in  His  land,  He  has  made  wonderful 
all  His  (my)  delight,"  or  after  another  reading 
already  observed  by  Augustine,  "  He  has  won- 
derfully fulfilled  all  my  desire." 

Str.  IV".  Ver.  4.  Many  are  their  sorrows 
[A.  V.,  Their  sorrows  shall  be  multiplied']. — This 
clause  is  likewise  disputed  as  to  its  construction 
and  meaning.  Some,  as  already  mentioned, 
combine  it  with  the  preceding  clause,  but  must 
then  supply  something  essential.  Others  (Mich., 
Olsh.,  Maurer,  Ewald),  with  Chald.,  Symm., 
Jerome,  interpret  33fjJ  of  idols.  But  only  the 
masculine  of  this  stem  is  used  in  the  sense  of: 
carved-work=images  of  idols.  The  feminine, 
which  is  here  used,  signifies:  sorrows  (Pesch., 
Aquil.,  Sept.).  Since  now  it  is  connected  with 
a  suffix  which  refers  to  persons,  which  can  be 
more  closely  indicated  only  in  the  following 
words,  the  next  words  are  usually,  with  the 
R.abb.,  regarded  as  an  asynd.  relative  clause.  The 
masculine  of  the  verb  U"V  frequently  occurs 
with  the  feminine  of  the  noun  when  it  precedes, 
and  the  expression  "their  sorrows,"  instead  of 
"the  sorrows  of  those  who,"  is  defended  by 
Hitzig.  Hupf.  and  Delitzsch,  on  the  other  hand, 
find  this  hard  and  inadmissible.  The  former 
would  rather,  with  Schnurrer,  Hensler,  Ruperti 
(in  Eichhoriis  Allgemeiner  Biblioth.,  vol.  6),  read 
it  as  hiphil  (==multiply  [so  A.  V.]),  whereby  all 
would  be  normal.  The  latter  divides  ver.  4  a 
into  two  independent  clauses,  which  represent 
the  place  of  a  nom.  absol.,  and  are  to  prepare  the 
statement  describing  the  internal  difference  be- 
tween David  and  such  people. — Many  interpre- 
ters after  the  ancient  translations  regard  the 
following  words  as  a  paraphrase  of  apostasy  from 
God,  whilst  they  translate:  who  hasten  back- 
wards. Schnurrer  even  changes  "1H^  into  "inx 
It  would  be  better  to  translate:  who  hasten  else- 
where (Geier,  Storr,  Rosenm.,  De  Wette,  Stier), 
or  hasten  after  another  (Luther),  hasten  to 
others  (namely  idols,  Gesen.,  Ewald).  But  1HD 
has  the  meaning  of  hasten  only  in  the  piel;  in 
the  kal  only  the  meaning :  purchase,  namely  for 
a  wife,  Ex.  xxii.  15,  can  be  proved.  Many  in- 
terpreters (Salomo  ben  Melech,  Calv.,  et  al.), 
with  refereuce  to  the  figure  of  marriage,  to  re- 
present the  relation  of  the  congregation  to  God, 
take  the  expression  here  in  this  way.  Hitzig, 
who  finds  that  there  is  considered  here  not  the 
contrast  between  the  faithful  and  the  apostate  in 
Israel,  but  between  the  worshippers  of  idols  and 

*  [This  theory  of  Hitzig  is  ingenious,  but  too  artificial  and 
strained.  It  does  not  agree  in  tone  with  other  Psalms  of 
that  period.  This  Psalm  certainly  belongs  to  a  later  period 
in  his  life  after  the  Messianic  prophecy  of  Nathan. — C.  A.  B.J 


the  worshippers  of  Jehovah,  translates :  who 
strive  to  obtain  another.  Hupf.  goes  back  to  the 
meaning  of  "  purchase,"  without  its  reference  to 
marriage,  and  to  its  relationship  to  "110  to  ex- 
change; he  thinks  of  the  exchange  of  the  here- 
ditary true  God  for  a  false  one  (Ps.  cvi.  20; 
Hos  iv.  7;  Jer.  ii.  11),  and  reminds  us  of  Isa. 
xlii.  8;  xlviii.  11;  where  "111X  likewise  is  in  the 
singular  and  absolute.  Thus  most  recent  inter- 
preters, among  whom,  however,  Bottcher,  Heng- 
steuberg,  Delitzsch,  hold  fast  to  the  allusion  to  the 
figure  of  wooing,  and  remark  that  there  is  here 
said  not  exactly  "  other  gods,"  as  Ex.  xx.  3  and 
frequently ;  but  an  indefinite  expression  is  chosen, 
which  leads  not  to  the  ordinary  but  to  the  so- 
called  more  elegant  worship  of  idols.  It  is  ques- 
tionable whether  the  following  plural  suffixes  are 
to  be  referred  to  the  worshippers  of  idols,  with 
whom  the  Psalmist  breaks  off  every  kind  of 
communion,  with  the  refusal  to  commune  with 
them  in  their  offerings,  and  with  whose  names  he 
will  not  defile  his  lips  (Delitzsch),  whom  he  will 
not  mention  in  his  prayers  (Bb'hl) ;  or  whether 
they  refer  to  the  idols  themselves,  in  favor  of 
which  are  especially  Ex.  xx.  7;  xxiii.  13  (make 
no  mention  of  the  name  of  other  gods);  Hos. 
ii.  19,  and  the  contrast  with  ver.  5  (Calv.,  Grot., 
Bottch.,  Ewald,  Hengst.,  Hupfeld,  Hitzig  [Pe- 
rowne]). 

The  drink-offerings  of  the  Israelites  consisted 
of  wine,  and  drink-offerings  of  blood  are  like- 
wise not  found  among  the  heathen,  but  wine  was 
mixed  with  blood  (Zech.  ix.  7)  and  drunken 
only  in  connection  with  terrible  undertakings, 
under  fearful  oaths.  This  special  reference, 
however,  is  far  from  the  meaning  of  the  text, 
which  Isaki,  Aben  Ezra-,  J.  D.  Mich.,  Winer 
overlook.  Some  interpreters,  therefore  (Kim- 
chi,  Stier,  Delitzsch),  regard  the  expression  as 
figurative  of  offerings  made  with  bloody  hands 
and -conscience  stained  with  blood,  which  make 
every  offering  unclean.  Others  better  as  a  com- 
parison, as  if  they  consisted  of  blood  instead  of 
wine,  Isa.  lxvi.  3,  to  which  comparison  blood  of 
grapes,  Gen.  xlix.  11 ;  Deut.  xxxii.  14,  forms 
the  transition  (Schnurrer,  Hengst.,  Hupf.).  Ac- 
cording to  Hitzig  the  JO  is  comparative,  and  the 
meaning  is  :  I  forbear  to  offer  their  drink-offer- 
ings more  than  to  offer  their  blood.  The  suppo- 
sition that  an  action  is  mentioned  which  is  only 
to  be  done  by  priests,  and  therefore  because  David 
could  not  have  done  this,  this  passage  must  have 
a  Messianic  interpretation  (Bohl),  overlooks  the 
fact  that  the  reference  here  is  not  at  all  and  can- 
not be  to  the  altar  and  the  legally  arranged 
functions,  but  to  the  refusal  to  participate  in  the 
worship  of  gods  in  a  form  which  in  the  mouth 
of  the  Messiah  would  be  entirely  inappropriate. 
The  Vulgate,  after  the  Sept.,  differs  entirely 
from  the  Hebrew :  then  weaknesses  were  multi- 
plied; afterwards  they  hastened.  I  will  not 
assemble  their  assemblies  of  blood,  nor  bring 
their  name  upon  my  lips. 

S/r.  V.  Ver.  5.  Portion  of  mine  inheri- 
tance and  of  my  cup. — flJO,  besides  2  Chron. 
xxxi.  4,  only  in  the  Davidic  Psalms,  is  stat.  const. 
and  to  be  connected  with  both  genitives  (Hupf. 
upon  Ps.  xi.  6),  but  not  in  the  sense  of  portion 
of  food  (Hupf.),  together  with  portion  of  drink 


PSALM  XVI. 


125 


ns  the  two  parts  of  a  feast,  the  usual  figure  of  i 
Divine  favor  and  benefits,  Pss.  xxii.  26  ;  xxiii. 
5  ;  l'rov.  ix.  2  ;  but  corresponding  with  the  other 
expressions  of  this  Psalm  a  figurative  expression 
of  nourishing  possession  and  quickening  enjoy- 
ment, as  the  Psalmist  has  both  in  Jehovah 
through  Jehovah's  favor.  The  first  figure  is 
brought  about  thus :  in  the  general  division  of 
the  land  the  tribe  of  Levi  received  no  possession 
in  the  land,  but  was  to  live  of  the  parts  of  the 
offerings  which  fell  to  the  share  of  those  who 
were  occupied  in  Divine  service  about  the  sanc- 
tuary, on  account  of  Jehovah,  Deut.  xviii.  1,  2. 

Jehovah  Himself  is,  therefore,  called  their  p/n 
--share,  Deut.  x.  9,  in  special  application  to 
Aaron,  Num.  xviii.  20 ;  more  widely  extended 
to  the  entire  house  of  Jacob,  Jer.  x.  16,  first 
brought  about  by  the  design  that  the  entire 
people  should  be  a  kingdom  of  priests,  Ex.  xix. 
tj,  and  therefore  applicable  to  every  individual 
as  well  as  to  the  whole  body  of  saints  and 
nobles,  ver.  3. — From  the  division  of  the  holy 
land  by  lot  between  the  various  tribes  and  their 
members    originated    likewise    the    expression 

h"\\l  =  il^<j>0Q,  the  lot  taken  out  of  an  urn,  which, 
however,  since  decision  by  lot  was  regarded  as 
God's  act,  has  become  in  the  Old  Testament  the 
symbol  and  type  of  all  grants  of  the  royal 
righteousness  and  grace  of  God,  as  the 
possession  thereby  given  is  the  foundation 
aud  essence  of  all  Divine  blessing  (Ilupfeld). 
Since  that  which  falls  to  any  one  by  lot  has 
the  same  name,  gdral,  e.  g.  Judges  i.  3;  Isa.  lvii. 
6,  it  is  very  natural  to  regard  3'Dlfl  as  hiphil  of 
a  word  ^0*  and  to  explain  it  after  the  analogy 
of  the  Arabic  (A.  Schultens) :  Thou  enlarged 
that  which  has  fallen  to  me  by  lot  (Hengst., 
Bb'hl,  el  <il.).  Since,  however,  the  meaning  of 
the  word  is  disputed,  Bottcher  and  Ktister  go 
back  to  a  root  ^D  =  Thou  makest  my  lot  to  fall 
(that  is,  to  fall  out  of  the  urn).  This  second 
meaning,  however,  given  for  the  sake  of  expla- 
nation, is  without  example  in  the  use  of  the 
word.  The  proposal  of  Ewald  to  regard  the 
difficult  form  of  the  word  likewise  as  nomen 
abstr.  cannot  be  carried  out.  The  present  view 
of  136'ttcher  is  more  likely,  that  it  is  a  diminutive 
form,  little  or  costly  possession  ;  thus:  Thou  art 
the  jewel  of  my  lot.  Hupf.  and  Delitzsch  go  to 
the  root  !JDH  aud  regard  the  form  as  the  parti- 
ciple ^JDVl  incorrectly  written=Thou  who  ad- 
miuisterest  my  lot,  or  Thou  who  maintainest, 
keepest  in  its  integrity  that,  which  has  fallen  to 
me  by  lot.     Hitzig  for   this  form   refers  to  the 

analogy  of  T3W,  1  Chron.  xxvii.  30,  but  regards 
the  root  which  is  ordinarily  accepted,  as  inap- 
propriate to  the  context  and  corrects  as  TDfi= 
tutu,  whilst  he  expresses  the  conjecture  that 
TDln  might  be  an  archaic  expression  (against 
which,  however,  ver.  8),  and  translates:  Thou 
art  constantly  my  possession. 

Sir.  VI.  Ver.  6.  Hitzig  understands  this  verse 
locally  of  a  beautiful  region.  Delitzsch  regards 
the  expression  likewise=Elysian  fields,  but  as  a 
figurative  designation  of  God  Himself.  The  ab- 
stract loveliness,  Job  xxxvi.  11,  is  better,  which. 


however,  is  not  to  be  resolved  into  an  adverb  :  in 
a  lovely  manner  (Bottcher,  Hupf.,  Bbhl)  ;  for 
the  expression  is  not  to  be  separated  from  the 
local  coloring  and  reference,  Mic.  ii.  5;  Josu. 
xvii.  5. — HX  (=likewise)  is  used  here  as  con- 
firmatory, giving  gradation  to  the  thought;  the 
fact  just  mentioned  is  recognized  in  the  feelings 
of  the  poet  {Hupf. ). 

Str.  VII.  Ver.  7.  Advised  [A.  V.,  "hath 
gioen  me  counsel"],  is  not=cared  for  (Kuapp), 
but=provided  with  good  counsel,  which  some 
(lsaki,  De  Wette,  Olsh.)  refer  to  th?  general  ex- 
hortation to  the  fear  of  God  aud  faitniulness, 
others  and  indeed,  on  account  of  the  following 
clause,  more  correctly  (Kimchi,  Calv.,  Hengst., 
Hupf.),  to  the  action  of  God  iu  the  heart  of  the 
Psalmist  in  choosing  and  laying  hold  of  the 
good   above    described.       "IlT    (properly  to   set 

right)  is  often  used  of  Divine  teaching  and 
warning,  e.  g.  Ps.  xciv.  12;  Isa.  xxviii.  20; 
Deut.  iv.  36;  so  that  the  warning  of  the  reins 
seems  to  refer  not  to  the  thoughts  (most  inter- 
preters), but  rather  is  parallel  to  the  advice  of 
God  (Calv.,  Hupf.).* 

Sir.  VIII.  Ver.  8.  Some  regard  the  '3  (A.  V., 
because)  as=when,  since  they  find  the  antece- 
dent to  the  following  clause  introduced;  most 
interpreters,  however,  regard  it  as=for,  as  a 
statement  of  the  reason  of  the  preceding  state- 
ment. Standing  or  being  at  the  right  hand  (Pss. 
cix.  31 ;  ex.  5  ;  exxi.  5)  is  the  figure  of  protect- 
ing nearness.  [Perowne:  "God  in  David's  eyes 
is  no  abstraction,  but  a  Person,  real,  living, 
walking  at  his  side." — C.  A.  B.].  The  subject 
Nin  is  omitted,  as  Pss.  xxii.  28  ;  lv.  20;  cxii.  4. 

Str.  IX.  Ver.  9.  Glory.— [Delitzsch  :  "There- 
fore, because  Jehovah  is  so  near  him  to  help  him, 
his  soul  is  transported  in  joy,  FlOly,  and  his  glory, 
that  is,  his  soul  rejoiccth,  whilst,  as  the  fat.  con- 
sec,  expresses,  his  joy  breaks  forth  in  rejoicing. 
No  passage  of  Scripture  is  so  like  this  as  1  Thess. 

v.  23.  T7  is  irvevfia  [voir)  TDJ— i/n^ry)  [vkl.  De- 
litzsch, Psychol,  p.  98),  "1^3,  cuiia ;  the  apipirrag 
Tfjpndi'jrai,  which  the  Apostle  there  wishes  for 
his  readers  in  respect  to  the  three  parts  of  their 
nature,  David  here  expressed  as  a  confident  ex- 
pectation."— C.  A.  B.] 

My  flesh  also  shall  dwell  in  safety. — [A. 
V.,  rest  in  hope'].  The  form  of  connection  shows 
that  flesh  is  not  here  as  Rom.  vii.  18  (Hitzig)  pe- 
riphrase  of  the  person,  but  means  the  body.  But 
the  question  is  whether  it  means  the  body  as 
tiring,  being  under  the  Divine  protection  in  a 
condition  of  quiet  happiness,  undisturbed,  and 
without  danger  from  any  hostile  affliction  (Hcng- 
stenberg,  et  at.),  Ps.  iv.  9;  Deut.  x xxiii.  12,  38; 
Jer.  xxiii.  6;  Prov.  i.  33;  or  whether  not  rather 
the  same  body  with  reference  to  its  future  rest 
in  safety  in  the  grave?  It  is  true  the  following 
verse  speaks  of  preservation  (not  in  death  but) 
from  death,  and  the  limitation  of  t lie  meaning  of 
ver.  10  a  to  preservation  from  the  danger  of  death 
in  a  now  threatening  case,  is  possible  from  the 
language,  Ps.  xxx.  4;   Comp.  Ps.  ix.  14.      But  if 

*  [Perowne :"  God  has  led  me  to  And  my  joy  in  Him,  and 
now  in  the  night  seasons,  as  the  time  must  favorable  to  quiet 
thought,  I  meditate  thereon.  The  heart  itself  is  said  to  ad- 
monish, because  it  anxiously  listens  to  the  voice  of  Clod,  and 
seeks  to  conform  itself  thereto." — C.  A.  B.] 


126 


THE  FIRST  BOOK  OF  PSALMS. 


it  is  recognized  not  only  by  Clauss,  Thol.,  De- 
litzsch,  but  also  by  Evvald  and  Hupf.  with  refe- 
rence to  Calvin,  that  the  way  of  life  and  the  joy 
with  God  in  the  following  verses,  refer  to  some- 
thing more  than  merely  deliverance  of  life  from 
danger,  and  the  supposition  is  natural,  that  it 
expresses  the  hope,  that,  the  pious  shall  not  at  all 
be  the  booty  of  death,  but  share  in  everlasting 
communion  with  God;  then  it  is  still  more  natu- 
ral not  to  remain  by  the  first  steps  of  the  recog- 
nition of  a  deeper  and  more  comprehensive  mean- 
ing. For  in  ver.  10  a  the  confidence  is  expressed, 
that  God  will  not  overlook  or  give  up  the  soul  to 
Sheol.  Herein  is  expressed  the  hope  of  immor- 
tality in  a  wider  sense;  for  Sheol  is  in  any  case 
the  gathering  place  of  departed  souls  in  distinc- 
tion from  the  grave  which  receives  the  body, 
Gen.  xxxvii.  35.  Already  in  this  connection  ver. 
9  b  may  indeed  speak  of  the  preservation  aud  se- 
cure rest  of  the  entombed  body,  and  prepare  the 
thought  which  the  Sept.  already  anticipates  with 
its  Karaaiirjvucet.  eir'  eX-iSe.  This  is  still  more 
certain  from  ver.  10  6.  For  the  expression: 
Thou  wilt  not  give  up  thy  TDn  to  see  PiTWli,  as 
merely  parallel  with  the  previous  ==  thou  wilt 
not  let  him  die,  would  have  a  form,  which  would 
lead  to  the  thought  that  the  speaker  has  the  hope 
not  to  die  at  all,  rather  than  to  that  recognized  by 
Hupf.,  Ewald,  etal.,  that  he  hopes  for  a  blessed 
continuance  of  life  with  God  extending  beyond 
death.  This  leaves  undecided  whether  it  is  to  be 
regarded  as  in  the  manner  of  Enoch  and  Elias, 
or  otherwise.  But  now  it  has  not  been  proved 
that  T\y\'CJ  must  certainly  be  derived  from  X}^'d 
—  to  sink  down,  and  must  be  translated  "  grave," 
asPs.  vii.  15,  where  the  Sept.  has  likewise  jiodpog. 
The  derivation  of  r\7M2  in  the  meaning  dia'-b&opa, 
ruin,  corruption,  is  indeed  very  possible  (Gesen., 
Winer),  Is.  xlix.  9,  admissible,  Ps.  lv.  23,  more  ap- 
propriate than  the  other,  Job  xvii.  14,  scarcely 
to  be  denied.  Since  there  the  word  is  in  the  masc. 
gender  in  the  signification  of  pit,  in  the  femi- 
nine, however,  according  to  Prov.  xxvi.  27,  the 
difference  of  meaning  with  a  similarity  of  sound 
is  still  less  doubtful,  as  there  arc  parallels  for  it 
in  all  languages,  likewise  often  in  the  Hebrew. 
Bohl  adduces  as  especially  convincing  i"irU,  as 
meaning  in  the  masc.  sinking  down,  Job  xxxvi. 
1(3;  Is.  xxx.  30;  comp.  Ps.  xxxviii.  3,  in  fern, 
rest  (derived  from  PIIJ).  All  the  ancient  trans- 
lations have  this  interpretation  with  the  excep- 
tion of  the  Chald.  The  ancient  Jews  have  had 
so  little  doubt  of  it,  that  from  it  has  originated 
the  rabbinical  fable,  that  the  body  of  David  has 
never  decayed.  It  forms  the  nerve  of  the  evi- 
dence in  the  Messianic  reference  of  this  passage 
to  the  resurrection  of  Jesus,  testified  to  as  a  fact 
in  the  sermons  of  Peter  at  Pentecost,  (Acts  ii.  25 
sq.)  and  of  Paul  in  the  synagogue  of  Antioch 
(Acts  xiii.  35-37).  It  forms  in  our  text  an  es- 
sential member  in  the  progress  of  thought,  and 
an  important  declaration  of  revelation  respecting 
the  resurrection  of  the  body  (vid.,  Doctrinal  and 
Ethical).  The  Tpn  is,  according  to  Hupfeld's 
admirable  investigation  of  Ps.  iv.  3,  the  bearer 
of  the  Divine  grace  in  all  the  relations  in  which 
this  is  shown  at  work,  first  of  all,  and  chiefly, 
according  to  the  passive  form,  "  standing  in  a 
state  and  covenant  of  grace  with  Jehovah,"  some- 
times applied  to  the  narrower  circle  of  the  pious, 


likewise  to  an  individual  servant  of  God  as  es- 
pecially favored  in  the  midst  of  the  elect  people 
of  God;  then,  although  seldom,  likewise  actively 
exercising  grace  as  well  of  God,  Ps.  cxlv.  17;  Jer. 
iii.  12,  as  of  one  man  to  another,  Pss.  xii.  1 ;  xviii. 
25;  xliii.  1;  comp.  Mic.  vii.  2.  The  Sept.,  with 
its  Messianic  interpretation,  has  likewise  trans- 
lated very  properly  tov  boiov  gov.  All  the  an- 
cient translations,  and  most  MSS.,  have  the  sin- 
gular. The  Masora  likewise  says:  yod  is  not 
pronounced.  Thus  if  this  had  read  in  the  MSS. 
T-TPD'  as  now  likewise  some,  and  especially  an- 
cient Spanish  Codd.  have  it,  this  is  not  to  be  re- 
garded as  plural,  but  as  singular,  and  indeed  so 
that  it- is  not  so  much  to  be  regarded  as  the  so- 
called  emphatic  plural  or  plural  of  majesty 
(Bohl,  after  the  ancient  interpreters)  as  rather 
the  yod  is  to  be  considered  as,  Gen.  xvi.  5;  Ps. 
ix.  14;  Jer.  xlvi.  15,  as  a  sign  of  the  seghol, 
(Hitzig). 

Ver.  11.  Make  known  (A.  V.,  show)  J?T 
is  frequently  used  not  of  theoretical  knowledge, 
b*it  of  practical  experience.  The  way  of  life, 
(A.  V.,  "path  of  life  ")  =  way  to  life  (Prov.  v. 
6)  leads  upwards  in  contrast  to  Sheol,  which  is 
downward,  Trov.  xv.  24;  comp.  Prov.  ii.  19;  vi. 
23  ;  x.  17 — At  thy  right  hand. — Comp.  Prov. 
iii.  16,  so  that  God  administers.  The  explana- 
tion of  Hengst.  by  thy  right  hand,  as  deliver- 
ing and  punishing,  Prov.  xvii.  7,  is  against  the 
parallel  (in  thy  presence,  demanded  by  the  HX 
of  association). — Jli'J  denotes  not  only  enduring 
joy  in  contrast  to  fleeting  pleasures  of  the  world, 
but  likewise  enduring  forever.     The   word  is  an 

accusative  adverb  instead  of  Jli'J/,  hence  Sept. 
correctly,  hg  to  te'aoq. 

DOCTRINAL    AND    ETHICAL. 

1.  He  who  has  living  faith  in  the  true  God, 
turns  to  Him  in  every  threatening  danger,  not 
only  in  sickness  and  danger  of  death,  but  with 
every  experience  of  the  insecurity  of  human  life, 
and  under  the  impressions  of  its  painful  per- 
plexities. But  the  same  faith  which  drives  the 
oppressed  to  God,  opens  their  lips  to  prayer,  and 
creates  in  them  the  assurance  of  being  heard,  as 
well  as  the  confidence  of  being  sheltered  by  God. 

2.  There  are  prayers  and  songs  which  have 
not  only  grown  up  from  the  soil  of  confessing  the 
living  God  of  revelation,  and  are  supported  by  it 
as  by  its  ground  of  faith  and  life,  but  which  give 
expression  to  this  confession  as  such,  and  thereby 
gain  the  form  of  didactic  testimonies.  These,  on 
account  of  their  lyrical  and  devotional  character, 
retain  their  edifying  as  well  as  their  comforting 
characteristics;  they  even  advance  to  real  pro- 
phetical discourse,  when  they  originate  in  per- 
sonal experience  from  communion  with  God, 
which  is  the  essential  substance  of  faith,  and  by 
virtue  of  this  origin  not  only  breathe  in  general 
the  breath  of  another  world,  but  reveal  the  mys- 
teries of  Divine  life. 

3.  This  prophetic  testimony  of  the  praying 
believer  is  on  the  one  side  confession,  on  the 
other,  prophecy,  yet  in  both  respects  brought 
about  by  the  individual  condition  of  the  speaker, 
not  less  than  by  his  historical  position,  particu- 
larly within  the  economy  of  the  kingdom  of  God. 
Tais  gives  the  present  statement  partly  its  pecu- 


PSALM  XVI. 


12/ 


liar  vivid  color,  partly  its  internal  as  well  as  ex- 
ternal limits 

4.  The  true  prophet  knows  his  position,  ami 
doea  not  deny  it.  But  still  less  is  lie  proud  of  it. 
In  his  relations  to  God  he  is  at  the  same  time  His 
servant  ami  friend.  The  Almighty  God  of  reve- 
lation is  his  Lord  and  his  only  good.  Whatever 
good  lie  knows,  loves,  has,  and  seeks,  is  for  him 
not  something  additional  to  God,  but  it  is  com- 
prehended in  God,  and  is  his  portion  on  account 
of  his  communion  with  God.  But  this  is  not  a 
peculiar  relation,  distinguishing  hiui  from  other 
men.  On  the  contrary  Go  1  has  an  elect  people 
on  earth.  He  has  in  the  land  and  abode  of  the 
prophet  members  of  the  congregation  of  saints. 
The  true  prophet  confesses  and  regards  himself 
as  one  of  them,  and  as  being  in  communion  with 
them,  testifies  to  their  communion  with  God. 

5.  Not  every  kind  of  Divine  service  is  well 
pleasing  to  God,  and  religious  differences  are  not 
to  be  regarded  as  trifling.  The  true  prophet 
contends  rather  against  the  fatal  delusion  that  it- 
depends  only  upon  its  religious  character,  and 
not  so  much  upon  its  concrete  nature.  He  ear- 
nestly and  decidedly  separates  himself  from  those 
who  perform  sacrifices  and  call  indeed  upon 
their  gods,  but  yet  renounce  the  true  God,  who  is 
likewise  their  Creator,  and  would  help  them,  and 
have  exchanged  Him  for  that  which  can  and  will 
only  bring  them  trouble  instead  of  salvation. 
His  whole  delight,  on  the  other  hand,  is  in  the 
members  of  the  congregation  of  God,  who,  not- 
withstanding their  position  as  servants,  are  yet 
the  noble  and  enlightened  in  whom  the  Majesty 
of  God  is  glorified,  and  the  glory  of  the  saints  re- 
flected. 

6.  In  this  personal  relation  to  God  and  to  the 
congregation  of  God  in  the  land,  the  prophet  has 
and  holds  his  highest  goo  1  and  his  greatest  hap- 
piness;  he  recognizes  and  praises  his  best  jewel 
and  his  constant  joy.  He  not  only  receives  what 
he  needs  from  God,  but  he  has  in  and  with  God 
all  that,  he  needs  and  all  his  pleasure.  But  this 
does  not  make  him  proud.  He  remembers  that 
this  blessed  relation  to  God  has  originated  not 
from  his  own  will;  therefore  he  praises  God  who 
has  proved  to  be  the  best  for  him.  He  remem- 
bers that  notwithstanding  his  communion  with 
God,  he  is  yet  not  one  with  God,  and  that  even 
unity  would  be  very  different  from  identity.  If 
he  lives  in  God  and  God  in  him,  he  is  yet  not 
swallowed  up  in' God,  and  God  has  not  been  sunk 
in  him.  God  is  indeed  no  stranger  to  him,  still 
less  an  enemy,  yet  God  is  and  lemains  another 
person.  Therefore  day  and  night  he  longs  and 
strives  to  preserve.,  strengthen,  and  deepen  this 
communion,  which  is  the  ground  of  his  confi- 
dence, the  subject  of  his  joy,  and  the  source  of 
his  life.  Eligant  cupidi  divitias,  voluptuosi  delicias 
pompatici  digni/ales,  quibus  fruantur,  pars  vero 
mea  est  et  ertt  Dens  in  seternum  (Gloss  ordin). 

7.  Death,  the  Grave,  and  Hell,  have  lost  their 
terrors  to  the  man  who  is  assured  of  this  com- 
munion with  God.  He  has  God.  and  in  God  life; 
for  God  is  life,  eternal  life,  blessed  life,  unfa- 
thomable in  its  depth,  inexhaustible  in  its  ful- 
ness, all-sufficient  in  its  glory  and  power.  But 
living  in  this  world  and  in  t lie  flesh  he  cannot 
escape  death  or  avoid  the  grave;  and  as  a  servant 
of  God  knowing  the  Divine  order  and  subject  to 


it,  he  cannot  forget  or  despise  either  of  them. 
Bui  as  a  friend  of  God  he  knows  and  feels  that  in 
all  cases  he  is  sheltered  in  God  ;  for  Go  1  cannot 
forsake  the  man  who  does  not  forsake  Him,  and 
the  man  who  lias  no  good  except  God,  and  will 
have  nothing  above  God  or  beside  Him,  thereby 
gains  with  God  and  in  God  the  fulness  of  joy  and 
good. 

8.  He  who  has  made  this  confidence  of  the  as- 
surance  of  faith  and  confession  of  it,  a  matter  of 
experience  in  life,  to  him  the  hope  of  eternal  life 
gains  a  personal  meaning.  He  regards  God  as 
the  source,  contents,  and  aim  not  only  of  true 
and  eternal  life,  but.  at  the  same  time  of  his  per- 
sonal life.  This  illuminates  for  him  the  night  of 
death.  He  knows  that  he,  the  favored  friend  of 
God,  walking  the  way  of  life  unio  life  in  the  obe- 
dience of  faith,  will  even  in  death  go  to  Go  1,  and 
will  attain  that  which  is  in  the  presence  of  the 
angels,  at  the  right  hand  of  the  only  living  God. 
Since  this  experience  is  still  in  the  future,  but  is 
already  now  the  object  of  his  faith,  the  Psalmist 
prophesies  whilst  he  confesses  his  hope  of  faith. 
There  is  likewise  here  in  subject  and  form  more 
than  the  "flashing  up  of  the  hope  of  immortality 
in  the  Old  Testament."  It  is  true  there  is  not 
yet  given  a  doctrine  of  the  resurrection  of  the 
dead,  but  yet  a  prophetic  declaration  of  the  as- 
surance of  participating  in  the  eternal  and  blessed 
life  of  God,  in  which  the  germs  of  a  doctrine  of  the 
resurrection  are  disclosed,  which  are  rooted 
entirely  in  the  ground  of  revelation,  and  for  their 
development  into  clearness  of  recognition  point 
far  beyond  themselves,  their  own  time,  and  the 
person  of  the  speaker. 

9.  The  speaker  is  not  the  Messiah,  either  as 
a  pre-existing  person,  or  as  a  figure  of  speech, 
still  less  merely  a  pious  poet  who  expresses  ob- 
scure hopes  in  poetical  hyperbole,  but  he  is  D  i- 
vid  as  a  prophet,  2  Sam.  xxiii.  2;  Acs  ii  30. 
Whilst  David  on  the  basis  of  previous  experience 
of  persouil  communion  with  God,  and  under  the 
impression  of  present  experiences  of  the  same, 
speaks  in  the  hope  of  faith,  of  the  sure  continuance 
of  the-same  extending  into  eternity  ;  this  is  in  ex- 
pressions which  have  an  entirely  personal  refe- 
rence, yet  not  in  the  form  of  an  application  of  a 
general  truth  to  the  Psalmist  or  others  like  him, 
but  in  sucli  a  way  that  it  directly  breaks  through 
the  reference  to  David,  and  must  have  called  forth 
thoughts  of  prophetical  illumination  and  Mes- 
sianic meaning,  so  60on  as  the  attention  was  di- 
rected to  the  very  peculiar  character  of  their 
conception.  This  might  have  been  the  case  with 
David,  himself  in  subsequent  reflection  upon  his 
Psalm  in  the  sense  of  1  Peter  i.  10-12.  For  this 
passage  distinguishes  between  the  statements  of 
the  prophets,  and  their  own  searching  after  the 
special  sense  of  their  prophecies,  and  the  parti- 
cular meaning  designed  by  the  Spirit  of  Christ 
working  in  them.  As  a  matter  of  course  after 
the  death  of  David,  when  this  Psalm  was  used 
among  the  sacred  songs  of  the  congregation,  its 
Messianic  reference  could  not  but  increase  in 
certainty  and  recognition  among  the  congrega- 
tion of  God.  But  this  does  not.  imply  that  the 
Messianic  interpretation  of  this  as  well  as  other 
passages  of  the  Psalms,  first  originated  from  the 
reflection  of  the  congregation  (Schultz  in  den 
Theol.  Stud.  undKrit.,  1800,  Heft  1).     Moreover 


128 


THE  FIRST  BOOK  OF  PSALMS. 


with  every  recognition  of  historical  accommoda- 
tion, as  well  in  understanding  Messianic  pro- 
phecy as  in  its  origin  and  form,  the  sense  of  this 
passage  is  not  to  be  limited  to  the  idea,  that  Da- 
vid was  in  no  danger  of  death  so  long  as  his 
kingdom  was  not  destroyed  with  him,  and  that 
when  he  died  his  kingdom  still  remained  (Hof- 
ruann,  Schriftbeweis  ii.  1,  357).  It  is  true  many 
interpreters  have  not  sufficiently  distinguished 
between  inquiry  into  the  original  sense  of  this 
passage,  and  the  application  of  the  truth  drawn 
from  it.  Moreover  they  have  not  unfrequently 
introduced  into  the  passage,  or  into  the  con- 
sciousness of  David,  ideas  of  the  resurrection  of 
the  Messiah,  and  the  participation  therein  of 
every  member  of  the  congregation,  even  in  the 
Old  Testament,  who  believes  in  Him.  But  this 
could  only  be  known  from  the  stand-point  of  its 
fulfilment  in  the  New  Testament.  But  three 
things  are  certainly  in  the  text;  (1)  that  David 
bases  the  confidence  of  his  hope  of  participating 
in  the  life  which  is  in  God,  and  is  imparted  by 
God,  upon  his  personal  relation  to  God;  (2)  that 
this  hope  is  expressed  in  words,  which  express 
more  than  David  at  first  supposed  or  knew,  and 
which  have  found  their  real  fulfilment  exclusively 
in  a  definite  fact,  namely,  in  the  resurrection  of 
Jesus  Christ;  (3)  that  the  manner  of  expression 
constitutes  the  passage  in  question  a  Messianic 
prophecy,  yet  not  in  a  typical,  but  in  a  prophe- 
tical sense,  such  as  it  is  likewise  treated  in  the 
New  Testament. 

HOMILETICAL   AND    PRACTICAL. 

It  brings  great  blessings  to  confess  God  as  our 
Lord;  but  tue  most  delightful  lot  falls  to  those 
who  lay  hold  of  God  Himself  as  their  highest 
good,  and  make  use  of  the  communion  of  saints 
for  this  purpose. — The  communion  of  saints  can- 
not be  united  with  a  participation  in  the  prac- 
tices of  those  who  have  forsaken  God. — The  pious 
not  only  enjoy  in  this  world  a  pleasure  of  which 
the  world  knows  nothing;  but  they  have  to  ex- 
pect likewise  pleasures  which  the  world  cannot 
receive. — He  who  has  communion  with  God  has 
to  be  very  careful  to  cherish  it,  and  therefore  ear- 
nestly to  use  the  institutions,  means  of  grace,  anl 
advice  provided  for  this. — Only  those  Jogs  have 
an  abiding  value,  which  we  find  in  the  presence 
of  God,  and  which  we  receive  from  the  hand  of 
God. — The  best  remedy  against  troubles  and 
temptations  of  all  kinds  is  to  keep  God  constantly 
before  our  eges  and  in  our  hearts.  The  assu- 
rance of  the  everlasting  duration  of  our  existence 
is  comforting  and  refreshing  only  when  it  is  con- 
nected with  the  believer's  hope  of  eternal  life  in 
tbe  presence  of  GoL — Everlasting  life  is  assured 
to  those  who  have  made  the  living  God  their  true 
Lord,  their  blissful  good,   their  abiding  portion. 

Starke:  The  supports  of  our  trust  in  God  are 
His  fatherly  affection  and  pity  for  His  children, 
as  well  as  His  infinite  power  as  the  Lord  of  all 
lords. — God  has  His  saints  and  nobles  not,  only 
in  heaven,  but  likewise  on  earth. — He  who  re- 
cognizes the  inheritance  of  the  Lord  as  lovely  and 
beautiful,  will  be  disgusted  with  the  inheritance 
of  the  world ;  he  will  refuse  it,  and  shun  no  suf- 
ferings to  gain  the  beautiful  inheritance. — The 
evil  spirit  constantly  excites  the  sinful  heart  to 


evil ;  but  the  Holy  Spirit  day  and  night  awakens 
in  believers  holy  desires,  and  excites  them  to 
good. — Faith  is  not  an  idle  or  lazy  thought,  but 
is  active,  busy,  industrious  to  look  to  God  and  at 
no  time  to  turn  away  the  eyes  of  the  heart  from 
Him. — From  the  living  trust  of  the  heart  in  God, 
arises  internal  joy  and  sincere  love  to  God  and 
all  creatures. — The  tongue  is  given  to  man  to 
glorify  the  Divine  name,  and  joyfully  recount  his 
benefits. — If  Christ  the  Head  went  to  meet  the 
desired  issue  of  His  sufferings  with  full  assu- 
rance, then  His  members  can  likewise  certainly 
believe  that  God  will  give  all  their  troubles  a  glo- 
rious end,  2  Tim.  iv.  18. — The  body  of  Jesus 
could  not  become  corrupt  because  there  were  no 
sins  in  His  members.  We  must  become  corrupt, 
because  sin  still  dwells  in  our  mortal  bodies,  but 
we  thus  lay  aside  the  corruptible  in  order  to 
arise  incorruptible. — In  this  life  Christians  have 
in  God's  word  only  a  foretaste  of  heavenly  joy  ; 
but  in  that  life  this  joy  will  be  complete;  then  it 
will  no  longer  be  said:  happy  to-day,  sad  to- 
morrow; but  without  intermission  will  they  be 
entirely  joyous  from  God,  through  God,  and  in 
God. — Luther:  The  chiefest  and  highest  pas- 
sion, trust  in  God,  makes  the  diiference  between 
the  people  of  God,  which  are  His  possession,  and 
those  who  are  not  His  people.  The  wa3r  of  life 
is  a  work  of  the  power  and  justice  of  God  atone. 

Menzel:  He  who  knows  and  loves  God,  be- 
lieves on  Him  ;  he  who  believes,  praises  Him 
and  confesses  Him;  he  who  confesses  Him  is 
persecuted  ;  he  who  is  persecuted  is  comforted 
by  God;  he  whom  God  comforts  He  instructs, 
and  thence  proceed  the  most  beautiful  fruits. — 
Friscii:  He  is  rich  enough  for  time  and  eternity 
who  can  at  all  times  boast  of  his  God  alone. — 
The  saints  of  God  are  likewise  His  nobles. — If 
we  have  God  in  view,  and -direct  all  that  we  do  and 
have  done  according  to  His  most  holy  point  of  view, 
no  one  on  earth  can  deprive  us  of  our  inheritance. 
— Umbreit:  He  who  has  God  for  his  cup  really 
and  truly  derives  from  Him  by  means  of  faith  in 
the  most  secret  communion,  the  Holy  Ghost 
and  eternal  life. — The  most  cheerful  light 
springs  up  here  from  the  depths  of  faith, 
and  is  poured  over  the  gloomy  grave. — 
Guenther:  There  is  nothing  more  lovely  or 
blessed  for  the  children  of  God  than  blissful  com- 
munion with  God. — Diedrich  :  To  have  the  grace 
of  God  and  know  it  as  always  victorious,  is  the 
golden  mystery,  the  excellent,  heavenly  wealth 
of  believers,  and  all  this  has  been  given  to  them 
by  God  in  His  word. — If  we  are  closely  united 
with  all  saints  in  God,  we  are  likewise  internally 
separated  from  unbelievers ;  and  he  who  declares 
himself  one  of  the  saints,  must  likewise  feel  that 
he  is  separated  from  them,  and  must  confess  that 
their  condition  is,  likewise  unhappy,  their  nature 
is  wicked  and  lost. 

[Matth.  Henry:  Covenanting  with  God  must 
be  heart  work,  all  that  is  within  us  must  be  em- 
ployed therein  and  engaged  thereby. — Christ 
delights  even  in  the  saints  on  earth,  notwith- 
standing their  weakness  and  manifold  infirmi- 
ties, which  is  a  good  reason  why  we  should. — 
The  saints  and  their  bliss  are  kept  by  the  power 
of  God. — Deai h  destroys  the  hope  of  man,  Job 
xiv.  14,  but  not  the  hope  of  a  good  Christian, 
Prov.  xiv.  32.     He  has  hope  in  his  death,  living 


PSALM  XVII. 


129 


hopes  in  dying  moments;  hopes  that  the  body 
shall  not  be  left  forever  in  the  grave;  but,  though 
it  see  corruption  for  a  time,  it  shall  at  the  eud 
of  time  be  raised  to  immortality.  Christ's  re- 
surrection is  an  earnest  of  ours,  if  we  be  His. — 
Barnes:  No  one  can  safely  so  familiarize  him- 
self with  vice  as  to  render  it  a  frequent  subject 
of  conversation.  Pollution  will  flow  into  the 
heart  from  words  which  describe  pollution,  even 
when  there  is  no  intention  that  the  use  of  such 
words  should  produce  contamination.  No  one 
can  be  familiar  with  stories  or  songs  of  a  pol- 
luted nature,  and  still  retain  a  heart  of  purity.— 
Spukgeon:     The    title    of    "His   Excellency" 


more  properly  belongs  to  the  meanest  saint  Ihan 
to  the  greatest  governor.  The  true  aristocnu-y 
are  believers  in  Jesus.  They  are  the  only  Bight 
Ilonorables.  Stars  and  garters  are  poor  distinc- 
tions compared  with  the  graces  of  the  Spirit. — 
The  night  season  which  the  sinner  chooses  for 
his  sins  is  the  hallowed  hour  of  quiet,  when  be- 
lievers hear  the  soft  still  voices  of  heaven,  an  I 
of  the  heavenly  life  within  themselves. — Christ's 
resurrection  is  the  cause,  the  earnest,  the  gua- 
rantee, and  the  emblem  of  the  rising  of  all  His 
people.  Let  them,  therefore,  go  to  their  graves 
as  to  their  beds,  restingtheir  flesh  among  the  clods 
as  they  now  do  upon  their  couches. — C.  A.  B.] 


PSALM  XVII. 
A  Prayer  of  David. 

1  Hear  the  right,  O  Lord,  attend  unto  my  cry ; 

Give  ear  unto  my  prayer,  that  goeth  not  out  of  feigned  lips. 

2  Let  my  sentence  come  forth  from  thy  presence; 
Let  thine  eyes  behold  the  things  that  are  equal. 

3  Thou  hast  proved  mine  heart;  thou  hast  visited  me  in  the  night; 
Thou  hast  tried  me,  and  shalt  find  nothing: 

I  am  purposed  that  my  mouth  shall  not  transgress. 

4  Concerning  the  works  of  men,  by  the  word  of  thy  lips 
I  have  kept  me  from  the  paths  of  the  destroyer. 

5  Hold  up  my  goings  in  thy  paths, 
That  my  footsteps  slip  not. 

6  I  have  called  upon  thee,  for  thou  wilt  hear  me,  O  God : 
Incline  thine  ear  unto  me,  and  hear  my  speech. 

7  Shew  thy  marvellous  loving-kindness,  O  thou  that  savest  by  thy  right  hand  them 

which  put  their  trust  in  thee 
From  those  that  rise  up  against  them. 

8  Keep  me  as  the  apple  of  the  eye ; 
Hide  me  under  the  shadow  of  thy  wings, 

9  From  the  wicked  that  oppress  me, 

From  my  deadly  enemies,  who  compass  me  about. 

10  They  are  inclosed  in  their  own  fat : 
With  their  mouth  they  speak  proudly. 

11  They  have  now  compassed  us  in  our  steps: 

They  have  set  their  eyes  bowing  down  to  the  earth ; 

12  Like  as  a  lion  that  is  greedy  of  his  prey, 

And  as  it  were  a  young  lion  lurking  in  secret  places. 

13  Arise,  O  Lokd,  disappoint  him,  cast  him  down: 
Deliver  my  soul  from  the  wicked,  which  is  thy  sword: 

1-4  From  men  which  are  thy  hand.  O  Lord,  from  men  of  the  world, 


130 


THE  FIRST  BOOK  OF  PSALMS. 


Which  have  their  portion  in  this  life,  and  whose  belly  thou  fillest  with  thy  hid 

treasure : 
They  are  full  of  children,  and  leave  the  rest  of  their  substance  to  their  babes. 


15  As  for  me,  I  will  behold  thy  face  in  righteousness: 
I  shall  be  satisfied,  when  I  awake,  with  thy  likeness. 


EXEGETICAL   AND   CRITICAL. 

Title  and  Contents. — Respecting  (efillah,  vid. 
Introduction.  This  Psalm  has  so  strongly  im- 
pressed upon  it  the  characteristics  of  a  prayer, 
us  it  wrenches  itself  from  the  soul  of  a  man  hard 
pressed  by  deadly  enemies,  in  a  moment  of  great- 
est danger,  that  we  need  not  suppose  that  the 
tale  is  a  later  addition  taken  from  ver.  1  b  (Hit- 
zig).  The  manner  of  expression  discloses  so  vi- 
vidly the  agitation,  change  of  sentiment,  indivi- 
duality, and  the  immediateness  of  the  circum- 
stances, that  we  are  still  less  to  think  of  the  ab- 
stract person  of  the  righteous  (Hengst.),  or  of  a 
poet,  unknown  in  person  and  circumstances,  as  it 
is  pretended  is  the  case  in  most  of  the  Psalms  of 
lamentation  and  prayer  (Hupf.);  for  in  the  life 
of  David,  in  the  time  of  the  persecution  by  Saul 
according  to  1  Sam.  xxiii.,  there  were  circum- 
stances corresponding  exactly  with  those  of  this 
Psalm  (Hitzig)  ;  and  the  language  which  is  fre- 
quently hard  and  inflexible,  with  its  peculiarly 
irregular  turns  and  gloomy  tones,  together  with 
other  points  of  contact  with  prominent  expres- 
sions in  other  Psalms  of  David,  is  a  very  marked 
echo  of  his  frame  of  mind  (Delitzsch),  although  we 
may  perhaps  in  some  passages  admit  a  corrup- 
tion of  the  text.   (Olsh.)* 

The  prayer  begins  with  calling"  upon  God  as 
the  righteous  Judge  and  infallible  searcher  of 
hearts,  with  an  appeal  to  the  honesty  of  the  pe- 
titioner (vers.  1,  2),  who  knows  that  he  is 
searched  through  and  through  in  his  inmost  soul 
by  God,  and  accordingly  holding  fast  to  the  word 
and  ways  of  God  he  has  kept  himself  in  his  con- 
versation and  walk,  so  that  the  corrupt  move- 
ments of  men  have  not  borne  him  along  with 
them  (vers.  3-5).  With  so  much  the  greater  as- 
surance of  being  heard  (ver.  G)  prayer  now  rises 
for  deliverance  from  wicked,  strong,  and  power- 
ful enemies,  whose  nearness,  inexorableness  and 
cruelty  (vers.  10-12)  are  intuitively  described, 
calling  upon  Jehovah  immediately  to  interfere 
(ver.  13),  against  an  enemy  who  is  especially 
dangerous  (ver.  12)  who  is  especially  prominent 
among  the  worldly-minded  who  seek  and  find 
their  good  and  happiness  in  things  of  this  world 
(ver.   14).     He   closes  by  bringing  into  strong 


*  [This  Psalm  resembles  the  preceding  in  so  many  particu- 
lars, e.  g.,  the  prayer  1JTOU')  P^s.  xvi.  1 ;  xvii.  8;  the  re- 

•  •• :  t 
collection  of  communion  with  God  by  night,   Pss.  xvi.  7; 

xvii.  3;  the  use  of  7X  in  prayer,  Pss.  xvi.  1 ;  xvii.  6;  the 

verb  Iran,  Pss.  xvi.  5  ;  xv.  5  (Delitzsch) ;  the  reference  to  the 

protecting  and  defending  right  hand  of  (lod,  Pss.  xvi  8  ;  xvii. 
7. 1-1;  the  contrasted  portions  of  the  Psalmist  and  the  wicked, 
Pss.  xvi.2-S;  xvii.  14,  15;  and  the  pleasures  of  the  Divine 
presence,  Pss.  xvi.  11;  xvii.  '5;  that  they  may  properly  lie 
rejtarded  »s  a  pair  composed  at  or  near  the  same  time,  and 
tint  towards  the  close  Lit  David's  life  {vid.  note  to  Ps.  xvi. J. — 
C.  A.  B.l 


contrast  the  disposition,  position,  and  hopes  of 
the  man  of  prayer.* 

Sir.  I.  Ver.  1.  Righteousness. — This  word 
is  not  in  apposition  to  Jehovah  (Kb'hler),  or  in 
dependence  upon  Jehovah  according  to  the  trans- 
lations of  Symm.  and  Theodot.,  kvihe  6ik.cuoo'vvt]C, 
but  as  an  accusative  of  the  object.  The  interpreta- 
tion, me  as  righteous  (Aquil.,  Jerome,  Hengst.), 
unites  the  expression,  or  rather  its  idea,  too 
closely  to  the  person  praying.  Luther's  marginal 
reading:  If  thou  wilt  not  hear  me,  then  hear  thy 
righteous  cause,  separates  it  too  far  from  the  per- 
son. The  general  character  of  the  expression  and 
its  meaning  as  introducing  the  contents  of  the 
prayer,  are  effaced  by  either  of  the  translations: 
my  righteousness  =  my  righteous  cause  (Calv. ), 
or,  my  righteous  prayer  (Chald. ),  or  indeed, 
my  sincere  petition  (Kimchi).  The  parallelism 
(Hupf.)  does  not  justify  any  such  special  refe- 
rence. Still  less  is  the  article  to  be  brought  in 
as  a  suffix,  and  the  righteousness  or  innocence 
regarded  as  those  who  were  oppressed  and  in- 
jured in  the  persecution  of  David,  who  com- 
plain and  pray  in  his  mouth  (Geier,  etui.)  It 
is  true  the  paraphrase  :  Hear  the  righteousness 
which  speaketh  through  me!  would  be  more  ex- 
act than  that  Already  rejected :  Hear  me  in  my 
righteousness  or  as  righteous.  For  righteous- 
ness of  the  thing  and  not  of  the  person  would  be 
first  stated  in  accordance  with  the  text,  and  thus 
at  the  same  time  that  opposition  of  righteousness 
of  the  thing  and  of  the  person  would  be  avoided 
(Calov.,  J.  II.  Mich.,  et  al.),  which  is  foreign  to 
the  text,  and  indeed  according  to  ver.  3  sq  ,  con- 
tradictory. But  yet  the  reference  of  righteous- 
ness to  the  person  appears  in  the  text  only  after 
many  accommodations.  To  these  belong  the  ap- 
peal made  to  the  righteous  dealings  of  God  ac- 
cording to  His  infallible  judgment  by  the  pray- 
ing Psalmist,  who  in  the  uprightness  of  piety 
cries  anxiously  to  God  with  the  hope  of  being 
heard.  This  interpretation  brings  into  view  an 
advance  in  the  thought  which  is  for  the  most  part 
overlooked,  and  likewise  is  supported  by  the  fact 
that  the  last  word  in  ver.  2,  in  an  adverbial  inter- 
pretation, corresponds  better  with  usage  than  to 
regard  it  as  an  accusative  of  the  object  dependent 
upon  "behold,'"  and  thus  parallel  to:  hear  right- 
eousness, in  ver.  1,  essentially  a  statement  re- 
specting the  character  of  the  petitioner,  whilst 
our  interpretation  presents  an  appeal  to  the  in- 
falliblejudgment  of  God  f    Hitzig,  by  comparing 


*  [It  is  very  usual  among  interpreters  to  regard  this  nunhy 
who  is  especially  prominent  as  Saul,  and  the  Psalm  is  referred 
to  the  period  of  the  persecution  by  Saul,  but  it  seems  better 
to  regard  this  enemy  as  the  powerful  Joab,  who  was  the 
plasrUe  of  David's  life,  especially  towards  its  close,  and  the 
Psalmist  often  alludes  to  this  bold,  powerful,  unscrupulous 
chieftain,  who  more  than  once  hid  the  audacity  to  threaten 
David  himself.  That  David  regarded  hi  n  as  an  enemy  we  see 
from  hia  command  to  Solotuon,  1  Kings,  ii.  5,  «.—';.  A.  15  ] 

•j- [The  author  is  incorrect  in  regarding   Q'"1&"0   as  an 


PSALM  XVII. 


131 


Prov.  iv.  25,  finds  a  similar  thought  expressed  to 
that  of  Jer.  v.  3. — From  lips  without  deceit. 
fA.  V.  ('■'■(hat  goelh)  not  out  of  feigned  lips.",  Ilup- 
f'eld  :  "Not  with  deceitful  lips,  or  with  lips 
without  deceit  (falsehood,  hypocrisy),"  in  oppo- 
sition to  the  cry  and  prayer,  which  at  first  pro- 
tests the  subjective  uprightness  of  his  prayer  and 
the  ideas  with  which  he  supports  it,  but  at  the 
same  time  guarantees  the  objective  truth  of  the 
assertion  of  his  righteousness  in  the  first  mem- 
ber (with  which  it  is  parallel)  so  far  as  that  he 
who  is  defiled  with  guilt  dare  not  approach  God 
and  venture  to  call  upon  His  righteousness  as  a 
righteous  man,  comp.  Ps.  xxxii.  2;  lxvi.  18,  and 
"lift  up  holy  hands,"   1  Tim.  ii.  8.— C.  A.  13.] 

Str.  II.  Ver.  3.  Thou  hast  proved,  etc. — 
The  three  perfects,  since  they  are  followed  by 
an  imperfect,  do  not  refer  to  a  definite  historical 
event  in  the  history  of  David,  but  form  the  ante- 
cedent, stating  the  Divine  activities  which  con- 
stantly precede  the  result  of  the  Divine  examina- 
tion described  in  the  conclusion.  There  is  no 
question  or  doubt  but  that  David  is  drawn  into 
this  court  of  examination  by  God,  and  hence  the 
clause  does  not  properly  admit  of  being  talc  >n  as 
hypothetical,  hut  rather  as  present. — Thou 
hast  visited  in  the  night  — [The  visit  is  for 
the  purpose  of  investigating,  Job  vii.  18.  It  is 
by  night  as  the  time  when  the  soul  is  undisturbed 
by  the  external  world,  and  ready  for  reflection 
and  examination. — Thou  hast  tried  me. — The 
usual  figure  of  the  refiner  of  metals. — C.  A.  B.] 

Thou  -wilt  not  find  in  me  wicked 
thoughts  ;  my  mouth  doth  not  transgress. 
[A.  V.  ("And)  shall  find  nothing  ;  1  am  purposed 
that  my  mouth  shall  not    transgress"  ].     Since   it 

has  not  been  proved  that  7p  has  the  meaning  of 
"  nothing,'''  there  is  no  object  to  the  verb  "find," 
if  we  follow  the  accents,  and  connect  the  next 
word  with  the  next  clause.  We  might  certainly 
most  naturally  supply  "nothing"  from  the  con- 
text in  accordance  with  the  sense.  But  the  in- 
terpretation of  'JVllDT,  as  1  person  Perf.  =  I 
have  thought,  that  is,  purposed  (Is.  iv.  28)  which 
(hen  would  be  immediately  followed  by  the  state- 
in  m  of  the  contents  of  the  purpose  (Luther, 
Geier,  el  al.,  finally  Delitzsch),  whilst  it  is  possible, 
yet  is  opposed  by  the  fact  that  the  context  rather 
causes  us  to  expect  a  statement  respecting  the 
moral  condition  of  the  Psalmist  than  of  his  pur- 
pose. Moreover  the  other  statements  on  this 
Babject  do  not  allow  us  to  translate  with  Bb'tt- 
cher:  If  I  thought,  wickedness,  it  must  not  go 
over  my  mouth.  The  Masora  likewise  remarks 
thai  the  tone  of  this  Hebrew  word  is  to  be  put 
upon  the  last  syllable.  This  is  then  a  noun  with 
the  suthx,  and  indeed  not  the  plural  of  a  sub- 
stantive which  cannot  be  proved,  but  tin  infini- 
tive with  a  feminine  ending  (llupf.).  If  we  con- 
nect it  with  the  following  clause  in  accordance 
with  the  accents,   then   since   the  masc.    of  the 

adverb,  it  is  better  with  Bupf.  and  most  interpreters  to  regard 

"  :i<  >' fleet  of"  behold,"  Jehovah  is  to  acknowledge  His 

own  judgment  as  such  (Hupf.)  He  is  to  behold  with  favor  the 
nght,  equity.  There  is  thus  a  gradation  in  the  thought  of 
this  strophe.  1)  The  Psalmist  appeals  to  Jehovah  to  hear 
jue  right;  2)  to  let  the  sentence  go  forth  from  His  presence, 
tin'  '"irt  of  the  great  Judge,  let  the  decision  he  proclaimed, 
MM  then  ;  3)  to  behold  it  as  executed,  to  look  with  approval 
and  pleasure  upon  equity,  the  right  being  approved  by  the  in- 
fallible Judge.— C.  A.  B.] 


verb  demands  that  '3  should  be  the  subject  of 
the  clause,  the  translation,  my  thought  does  not 
overstep  my  mouth  (Hitzig),  that  is,  I  do  not  speak 
in  sleep,  because  I  am  not  excited  by  passion,  ap- 
peara  to  do  violence  to  the  text;  on  the  other  hand, 
the  translation,  "my  mouth  doth  not  overstep  my 
thoughts,"  that  is,  I  say  no  more  than  I  think 
(Hengst.  [Alexander])  as  the  simple  protestation, 
"  1  do  not  dissemble,  1  do  not  lie,"  is  strained,  and 
with  the  lack  of  an  object  in  the  preceding  clause 
obscure  and  unintelligible.  The  explanation  of 
Aben  Ezra,  Bucer,  Rosenm.,  el  al. :  my  thought 
is  not  different  from  my  words  is  still  less  admis- 
sible. It  is  accordingly  more  natural  not  to  re- 
gard the  accents  as  restrictive,  but  with  the  an- 
cient translations  and  Jerome,  and  since  J.  D. 
Mich.,  many  recent  interpreters,  to  make  an  ob- 
ject for  "find,"  and  gain  two  parallel  clauses 
beginning  with  "not,"  and  understand  the  me- 
ditation in  accordance  with  Hebrew  usage  as  the 
meditation  of  evil.  So  Perowne:  "Thou  hast, 
tried  me  and  find  est  no  evil  thought  in  me,  nei- 
ther doth  my  mouth  transgress." — 0.  A.  B.]  The 
suffix  would  be  as  Ps.  xviii.  23,  (llupf.)  not  for 
an  actual  sin,  hut  for  one  regarded  as  possible 
yet  denied.  The  transition  from  the  mention  of 
sins  of  thought  to  sins  of  action,  considered  in 
the  subsequent  verse,  would  then  be  suitably 
prepared  by  sins  of  word.* 

Ver.  4.  In  man's  doings,  by  the  word  of 
Thy  lips,  I  have  carefully  avoided  the  path 
of  the  destroyer.  [A.  V.,  "  concerning  the 
works  of  7?ien"~\.  The  ancient,  translators  con- 
nect the  last  words  of  the  previous  verse  closely 
with  this  verse,  and  either  translate:  my  mouth 
doth  not  go  over  tr  the  doings  of  men,  that  is, 
approve  them;  or,  my  mouth  doth  not  trans- 
gress according  to  the  doings  of  men.  This  gives 
a  better  parallelism,  and  therefore  many  inter- 
preters approve  this  division  of  the  verses.  B;it 
the  structure  of  a  verse  is  not  always  complete. 
Most  interpreters,  after  Calv.  and  Geier,  regard 

7  as  temporal,  as  Ps.  xxxii.  6;  others  as  de- 
noting either  reference  =  as  concerns  [A.  V.] 
or  condition,  as  Ps.  Ixix  22.  Delitzsch  takes 
the  following  words  directly  in  the  sonse  0f 
"against  the  word  of  Thy  lips,"  as  the  object  of 

the  doings  of  men.  According  to  ITitzig  S  in- 
troduces the  accusative  of  the  object,  as  J  Sam. 
xxii.  7;  Ps.  Ixix.  6,  which  widely  separated 
from  the  finite  verb  isagain  taken  up  after  this  by 
the  statement  wherein  these  doings  of  men  con- 
sisted.! [HupfVld:  "In  the  midst  of  the  sur- 
rounding practices  of  men,  which  so  easily  carry 
others  away  with  them,  I  have  shunned  fol- 
lowing their  wicked  examples,  being  led 
and  supported  by  the  word  of  God." — 
Word  of  Thylips.— Ilupleld:  "The  word  of 
God  in  the  law,  that  is,  the  commandments  of 
God  in  contrast  with   the  doings   of   men    who 


*  [Kiehm  mediates  between  the  author  and  Hitzig  Thus, 
he  contends  that  1DJ7  never  in -, ins  transgress,  sin.  when 
used  alone,  and  "since  the  '  my  mouth  doth  not  transgress  ' 
can  hardly  be  the  result  of  the  examination  by  night,  it  is 
better  to  regard  'mot  the  object  of  KXDJV  »t  ">«  same 
time  as  the  subject  of  "Oy'i  thus:  thou  wilt  not  find  wicked 
thoughts  i»  »ir,  they  will  not  pass  over  mv  mouUi,  that  is,  1  will 
not  betray  them  by  Bpeaking  in  ele  p."—1 !.  A   B 

f  [Thus  Bitzig  translates:  "The  doings  of  men,  by  the 
word  of  Thy  lips,  I  have  shunned  the  path  of  the  robber." — 
C.  A.  ii.] 


132 


THE  FIRST  BOOK  OF  PSALMS. 


transgress  it,  and  offer  a  higher  rule." — C.  A.  B.] 
"IDtf  is  here  used  in  a  pregnant  sense,  without 
expressing    the   negative   reference    by    JO    as 
usual.* 
Ver.  5.  My  steps  hold  fast  in  Thy  paths. — 

The  infinitive  ^DH  is  regarded  by  the  ancient 
translators  and  most  ancient  interpreters,  and 
among  more  recent  interpreters,  De  Wette  and 
Stier,  as  imperative  =  support  my  steps  [A.V.] 
But.  this  does  not  agree  with  the  perfect  of  the 
following  clause.  The  infinitive  is  then  either  to 
be  regarded  in  the  sense  of  a  gerund,  and  then 
most  properly  as  an  antecedent  to  the  following 
clause  (De  Dieu,  et  al.),  or  instead  of  the  finite 
verb(Gesenius,  \  128,  46),  and  indeed  as  a  perfect, 
yet  not  as  the  1st  person  singular=I  have  main- 
tained my  steps  inThy  paths  (Geier),  but  as  the  3d 
person  plural  (Cocc.)  with  respect  to  usnge  = 
my  steps  have  held  fast  to  Thy  paths  (Ewald, 
Hengst.,  Hitzig,  Hupf.,  Delitzsch). 

Sir.  III.  Ver.  7.  Make  Thy  grace  wonder- 
ful. —  [A.  V.,  show  thy  marvellous  loving-kind- 
ness], literally,  separate;  namely,  by  gradation 
in  thought,  the  implored  exhibition  of  Thy  grace 
from  t ne  usual  exhibitions  of  the  same,  so  that 
it  may  thus  prove  to  be  wonderfully  glorious  to 
me  (Sept.) ;  not:  take  away  Thy  grace  from  the 
adversaries  (Rabbin.)  According  to  others 
(De  Wette,  Hupfeld,  Delitzsch),  the  fundamental 
meaning  of  this  verb  is  in  the  Hiphil  made  to  be 
an  attribute  of  the  object,  so  that  the  Psalmist 
does  not  request  anything  extraordinary  for  him- 
self, but  merely  implores  that  the  well-known 
wonderful  —  glorious  grace  may  be  shown.  De- 
litzsch translates  like  Luther  and  the  ancient 
translators:  against  Thy  right  hand.  But  the 
right  hand  of  God  is  frequently  mentioned  as  the 
instrument  of  deliverance,  Pss.  xliv.  3;  xcviii. 
1;  Judges  vii.  2  ;  Isa.  lix.  1.  The  anxiety  of  the 
moment  transposes  the  words  with  the  breath. 

Sir.  IV.  Ver.  8.  Apple  of  the  eye. — Liter- 
ally ;  the  little  man,  the  daughter  of  the  eye, 
Lam.  ii.  18;  Zech.  ii.  8.  The  figure  is  chosen 
with  reference  to  Deut.  xxxii.  10,  11  ;  comp. 
Prov.  vii.  2,  as  is  shown  by  the  subsequent  words. 
[Hupfeld  :  "The  first  figure  as  with  us  is  prover- 
bial, as  a  symbol  of  that  which  is  dearest  to  us,  of 
the  most  careful,  attentive  protection.  The  se- 
cond, 'hide  me  under  the  shadow  of  Thy  wings,' 
is  taken  from  birds,  especially  the  hen,  who  pro- 
tects herbrood  with  her  wings,  afigure  of  the  most 
tender  protection,  frequently  of  God's  protec- 
tion, Pss.  xxxvi.  7;  lvii.  1;  lxi.  4;  lxiii.  7;  xci. 
4  (used  of  Christ,  Matth.   xxiii.  37),  and  in  the 

*  [Hupfeld:  "  "IOl!'  properly  to  watch,  take  heed,  observe, 

-  T 

usually  positively,  in  order  to  follow  the  law  and  the  right 
way  (as  Ps.  xviii.  21,  the  ways  of  God ;  Prov.  ii.  20,  the  right- 
eous ),  here,  on  the  contrary,  in  order  to  avoid.  This  meaning 
is  usually  brought  about  by  the  reflexive  idea,  to  be  on  one's 
guard,  to  beware  of  something,  but  this  as  a  negative  idea  ne- 
cessarily has  JO  with  it:  whilst  here  the  accusative  presup- 
poses the  original  active  signification,  which  here  either 
pregnantly  includes  the  negative  consequences  which  are  not 
expressed,  or  developes  from  the  idea  of  watch,  guard,  keep, 
according  to  the  nature  of  that  which  is  watched,  a  negative 
side  or  reference  =  to  keep  otf,  hold  off,  avoid.  Wordsworth 
translates  :  "  I  have  marked  the  paths  of  the  transgressor,  I 
have  tried  them  by  the  words  of  Thy  lips.  The  sentiment  is 
explained  by  tlie  Apostolic  precept,  '  If  any  man  obey  not 
our  words,  no'e  that  man,  and  have  no  company  with  him, 
that  he  may  be  ashamed  (2  Thess.  lii.  14)." — 0.  A.  B.] 


same  connection  with  the  first  figure,  Deut. 
xxxii.  10,  11,  both  in  reference  to  the  people  of 
Is'raek"  Wordsworth  :  "  There  is  a  climax  of 
delicate  tenderness  in  the  language  here." — C. 
A.  B.] 

Ver.  9.  My  enemies  who  greedily  sur- 
round me. — The  position  ot  the  suffix  is  against 
the  connection  of  V212  with  the  preceding  word 
==  my  deadly  enemies  (Geier  [A.  V.]).  On  the 
other  hand  it  is  admissible  to  get  the  same  sense 
by  the  translation  :  against  the  life  (Kimchi),  or, 
in  matters  of  life  (Hengst.).  Most  recent  inter- 
preters, however,  translate  after  the  Chald.  and 
Aben  Ezra:  with  eagerness,  as  Pss.  xxvii.  12; 
xxxv.  25;  xli.  3;  Isa.  v.  14. 

Ver.  10.  Fat. — Many  interpreters,  likewise 
Clauss,  Stier,  Tholuck,  after  the  Chald.  and 
Symtn.,  understand  by  this,  the  prosperity  in 
which  they  wrap  themselves,  and  which  prompts 
them  to  haughty  expressions.  Others  regard  it 
as  =  the  fat  heart  (Geier)  =  unfeeling  heart, 
(De  Wette,  Koster,  Ewald,  et  al.) ;  Hupfeld  as 
merely  the  heart.     But  manifestly   it  is   meant 

that  their  heart,    3*7,    is  not  a  pulsating  human 

heart,  but  2/Y\,  a  lump  of  fat,  Pss.  lxxiii.  7;  cxix. 
70  (Delitzsch,  Hitzig).  The  closing  up,  1  John 
iii.  17,  denotes  the  intentional  holding  off  from 
all  influences  which  would  excite  human  emo- 
tions, so  that  the  consequence  is,  hardening  and 
obduracy,  Fs.  xcv.  8.  We  have  not  here  a  pleo- 
nasm, but  a  climax,  and  the  context  shows  that 
we  are  not  to  think  of  the  closing  up  of  secret, 
crafty  schemes,  Ps.  lxiv.  6,  7;  Prov.  vii.  10,  con- 
trasted with  speaking  of  the  mouth  ( Hupf.).  The 
explanation  of  Theodoret,  who  understands  the 
heart  in  the  sense  of  pity  is  entirely  astray. — 
Speak  proudly. — This  comes  from  their  de- 
lusion of  a  near  and  sure  victory. 

Ver.  11.  Our  steps  .  .  .  now  have  they 
surrounded  me. — [A.  V.,  They  have  now  com- 
passed us  in  our  steps].  Since  the  singular  suf- 
fix does  not  agree  with  the  plural  suffix  of  the 
noun,  the  translation  quoad  gressum  nostrum, 
which  supposes  that  this  accusative  of  closer  de- 
finition of  the  part,  of  the  body  (Gen.  iii.  15)  is 
parallel  with  the  accusative  of  the  person  (De- 
litzsch) has  very  little  to  recommend  it.  It  does 
violence  to  the  text,  however,  to  read  with  the 
Musora  the  plural  when  the  codd.  do  not  have  it. 
The  double  accusative  which  is  usual  with  verbs 
of  surrounding,  to  which  ancient  interpreters  ap- 
peal, would  here  produce  this  nonsense :  with 
our  steps  they  have  now  encompassed  me.  Hitzig, 
who  previously  thought,  of  the  accusative  of  the 

object  to  flltDJ?  =  "  our  steps  ...  to  fell  to  the 
ground,"  now  explains  that  the  distance  is  too 
great  between  the  words,  and  moreover  it  is  ob- 
structed by  the  parenthesis  ;  he  now  changes  the 
vowel  points  in  order  to  get  the  meaning  :  I  per- 
ceive him.  This  is  certainly  admissible,  and  gives 
a  good  sense;  whilst  the  meaning  obtained  by 
some  of  the  ancient  translations  by  changing  a 
consonant :  "They  express  congratulations  over 
me,"  is  violent  and  unnatural.  With  the  pre- 
sent reading  we  think  that  the  discourse  is 
broken  by  the  liveliness  of  passion. 

To  throw  down  upon  the  ground. — [A. 
V.,     "Bowing     down,    to    the    earth."      Barnes: 


PSALM  XVII. 


133 


"  The    Hebrew   word    HiOJ,    natah — means  pro- 

T  T  * 

pcrly  to  stretch  out,  to  extend;  then  to  incline, 
to  bow,  to  depress;  and  hence  the  idea  of  pros- 
trating; thus,  to  make  the  shoulder  bend  down- 
wards, Gen.  xlix.  15;  to  bring  down  the  mind  to 
an  object,  Ps.  cxix.  11-;  to  bow  t lie  heavens,  i's. 
xviii.  9.  Hence,  the  idea  of  prostrating  an 
enemy;  and  the  sense  here. clearly  is,  that  they 
h  1 1  fixed  their  eyes  intently  on  the  Psalmist, 
with  a  purpose  to  prostrate  him  to  the  ground, 
or  completely  overwhelm  him." — G.  A.  B  ]  The 
interpretations  that,  they  direct  their  attention 
"  to  turn  aside  in  the  laud"  (Hengst,);  or  "to 
wander  through  the  land"  (Ewald)  [Alexander: 
"go  astray," — C.  A.  13.]  are  artificial  and  uune- 
oessary. 

Ver.  12.  [His  likeness=he  is  like,  is  not 
dependent  upon  the  preceding  clause,  as  A.  V., 
but  a  new  and  independent  clause,  introducing 
the  figure  of  the  li'^a  and  the  young  lion,  vid., 
notes  upon  Ps.  x.  9  sq — C.  A.  B  ] 

Sir.  V.  Ver.  13.  Go  forth  to  meet  him. — 
[A.  V.,  "disappoint  him."  [I'erowne:  "As 
David  himself  went  forth  to  meet  first  the  lion 
and  the  bear,  and  afterwards  the  champion  of 
Gath."  This  is  the  true  interpretation  advo- 
cated by  most  recent  interpreters. — C.  A.  B. ] — 
Cast  him  down. — [Properly  to  make  him 
fall  upon  his  knees,  (llupf.),  the  figure  of  the 
lion  is  continued  here. — G.  A.  B.] — The  wicked. 
Jerome  understands  this  to  be  the  devil. — 
By  Thy  sword. — [Not  as  A.  V.,  "  which  is 
thy  sword."  God  is  to  go  forth  to  meet  the 
enemy,  who  is  like  a  lion,  to  cast  him  down  upon 
his  knees,  and  by  His  sword  slay  him,  aud  thus 
deliver  the  Psalmist. — C.  A.  B.] 

Ver.  14.  People  of  the  world,  literally  men 
of  the  world  [A.  V.,]  or  of  temporal  life,  not  men 
of  duration  or  of  enduring  success,  (Calv.,  Vene- 
m.i,  Eluding.,  Hengst,,)  after  the  Arabic,  but 
either  perishable  men  (Hitzig)  or  better  after  the 
Syriac  :  men  of  the  world  with  reference  to  their 
disposition  (Kimchi,  Geier  and  most  interpre- 
ters).    The  life,   in  the  following  relative  clause, 

answers  to  this,  wherein  they  have  their  p/Jl, 

that  is  their  portion,  as  their  highest  good  and 
happiness,  Ps.  xvi.  5,  not  temporal  life  (Geier), 
life  without  duration  (Hitzig)  as  showing  the  fate 
of  the  ungodly,  Job  xx.  5,  Is.  lxv.  2d;  so  like- 
wise not  life  blessed  with  external  good  and 
earthly  happiness  (Calv.,  Hengst,)  of  which  they 
have  received  their  proper  portion;  but  the  idle 
vain  life,  in  contrast  ro  the  spiritual  life  in  God 
(Hupf.,  Hitzig).*  Here  likewise  the  tone  and 
order  of  the  words  show  the  language  of  anxiety 
and  haste.  Whilst  this  was  overlooked,  most 
interpreters  translated  the  beginning  of  the 
verse  "from  people  of  Thy  hand"  [A.  V.]  and 
thought  for  the  most  part  of  those  men  whom 
God  uses  as  His  rods  of  chastisement  and 
scourges;  sometimes  likewise  of  those  who  must 
fall  into  judgment  in  the  wrathful  hand  of  God 
because  the  measure  of  their  sins  was  filled. 
[The  proper  rendering  is  "  by  Thy  hand"  as  above 

*  [Perowne:  "We  have  here  a  view  of  the  world  and  of 
I-.'.-  very  remarkable  (or  the  Old  testament— a  kind  of  anti- 
Ml>:iti..M  of  ih"  contrast  between  the  flesh  and  the  Spirit 
wnich  St.  Paul  pivea  in,  or  the  lov  ■  of  the-  world  aud  of  Go.l 
at  uh.cn  St.  Johu  spunks.''— C.  A.  1J.J 


by  Thy  sword,  the  two  expressions  being  paral- 
lel.—0.  A.  B.]— With  that  which  thou  hast 
stored  up.  [A.  V.  "with  thy  hid  (treasure)"]. 
This  is  a  past  partic.  used  as  a  substantive  in  a 
good  sense,  Ps.  xxxi.  19;  Prov.  xiii.  22,  aud 
in  a  bad  sense  Job  xxi.  19.  Almost  all  inter- 
preters take  it  here  in  the  former  sense,  that 
•  ill  gives  the  worldly-minded  the  portion  they 
have  chosen,  even  children  in  abundance,  Job 
xxii.  17,  to  whom  they  leave  their  affluence,  yet 
without  knowing  or  possessing  the  prospects  and 
enjoyment  of  the  pious.  Hitzig  on  the  other 
hand  takes  it  in  the  bad  sense  of  the  punishment, 
the  reception  or  experience  of  which  is  repre- 
sented as  eating  of  bitter,  deadly  food  (Job  ix. 
18,  xxi.  15,  comp.  vi.  7;  Ps.  lix.  15),  as  God 
fills,  the  bo  lies  of  the  wicked  with  the  fire  of 
His  wrath  (Job  xx.  23).  This  judgment  is  like- 
wise said  to  extend  to  children  and  children's 
children  (Ex*,  xx.  5,  comp.  Job  xxi.  7,  8.  11); 
to  which  the  following  words  according  to  his 
translation,  may  they  satisfy  the  sons,  etc.,  re- 
fer. The  translation  made  by  most  interpreters 
"their  children  are  filled"  would  require  OiTjrj. 
The  translation  of  Kb'ster  who  follows  the  Sept. 
Vulg.  closely  "they  are  full  of  sons"  [A.  V.], 
is  literal  but  obscure. 

Sir.  VI.  Ver.  15.  The  antithetical  reference  of 
this  strophe  is  rendered  very  prominent  not  only 
by  the  emphasis  of  the  /  [As  for  me,  A.  V.  ], 
but  likewise  by  the  intentional  use  of  the  same 
word  satisfied  with  reference  to  Jehovah's  form, 
in  beholding  His  countenance.  These  expres- 
sions themselves  by  their  undeniable  reference 
to  Num.  xii.  8,  co  nap.  Ex.  xxxiii.  20,  lead  us  be- 
yond the  usual  means  of  recognizing  and  com- 
muning with  God.  In  the  present  context  a 
glance  is  given  into  eternity.  It  is  true  there  is 
no  mention  of  a  resurrection  of  the  dead  as  such 
(Hofmann),  or  of  a  natural  awaking  upon  the 
next  morning  (Ewald),  or  of  a  breathing  again 
and  stepping  forth  from  the  confusion  of  a  per- 
plexing trouble,  as  from  a  night  of  Buffering 
(  Hitzig),  so  that  a  new  earthly  phase  of  life  broke 
forth  upon  the  psalmist  in  the  sunlight  of  the 
Divine  grace  (Kurtz),  or  of  a  mingling  of  both 
references  (llupf.),  or  indeed  of  an  awaking  of 
Jehovah  that  is  in  His  coming  to  help,  after 
having  hidden  His  countenance  (Cleric,  Hensl., 
Hengst.) ;  but  of  an  awaking  from  the  night  of  death 
(among  recent  interpreters,  even  Ilosenniuller, 
Be  Wette,  Gesenius),  as  a  hope  shining 
forth  from  the  consciousness  of  communion 
with  Jehovah  (Delitzsch)  as  Psalm  xvi.  10; 
xlix.  15." 


*  [Perowne  ;  "  Worldly  men  have  their  satisfaction  in  this 
lifv,  in  treasures,  in  children;  David  hopes  to  be  satisfied 
with  the  likewise  or  rather  real  manifest  bodily  firm 
(DJOn)  of  God.     The  personal  pronoun   stands   emphati- 

T 

rally  at  the  beginning  of  the  verse,  in  order  to  mark  the  con- 
trast  between  his  own  feelings  and  those  of  the  men  of  the 
world.  He  hopes  (as  Job  also  does  \i\.  26,  -7  i,  to  see  God.  (The 
parallelism  of  the  next  clause  shows  that  this  must  mean  more 

thai rely  "  to  enjoy  His  favors,  the  light  of  His  connte- 

■  tr.  as  in  xi.  7).  There  is  an  allusion  probably  1 
a  manifestation  of  God  as   that  made  to  Hoses,  Num.  xii.  8, 
where  God  declares  thai  with  Moses  He  will  speak  'mouth 

to  mouth,'  even  apparently,  and  not  in  dirk  s| :hes;  and 

the  similitude  (rather yorm,  the  same  word  an  here)  of  Jeho- 
vah shall  he  behold."  Wordsworth:  "The  thought  is  com- 
pleted by  St  John  :  '  Beloved,  now  are  w«  the  sons  of  God ; 
and  it  doth  not  yet  appear  whal  we  shall  be,  but  we  know 
that  wh.n  lie  appears  we  shall  be  like  Him,  tor  we  shall  see 


134 


THE  FIRST  BOOK  OF  PSALMS. 


DOCTRINAL   AND    ETHICAL. 

1.  Thereare  troubles,  into  which  wodo  not  fall 
as  a  punishment  for  our  sins,  but  in  which  we 
are  unjustly  persecuted  and  compelled  to  flee 
from  hard-hearted,  unprincipled  and  powerful 
enemies,  and  with  all  the  justice  of  our  cause, 
may  be  in  dinger  of  succumbing  to  the  snares  of 
our  bitter  opponents,  and  even  of  losing  out- 
lives. 

2.  In  such  a  situation  neither  lamentations 
nor  despondency  are  becoming  to  the  pious. 
The  proper  course  is  to  pray  for  help,  which 
may  in  anxiety  of  heart  become  a  cry,  without 
becoming  improper,  and  may  appeal  before  God 
the  righteous  Judge  to  the  personal  righteous- 
ness of  the  persecuted,  without  thereby  in  the 
least  disputing,  murmuring  or  contending  with 
God,  or  boasting  or  confiding  in  one's  own  right- 
eousness. For  there  is  no  reference  to  righteous- 
ness gained  by  one's  self,  or  to  one's  own  deserts 
and  the  worthiness  derived  therefrom,  but  to  the 
fact,  that  the  piety  of  the  petitioner  ha3  shown 
itself  as  vitally  and  powerfully  in  his  person,  as 
it  expresses  itself  candidly  and  sincerely  in  his 
prayer.  And  in  such  cases  the  question  is  not 
of  its  origin  from  grace  apprehended  in  faith, 
but  of  the  earnestness  and  reality  of  its  attesta- 
tion. 

3.  Now  he  who  flees  from  the  judgment  and 
hands  of  men,  to  the  judgment  and  presence  of 
God  must  not  forget  that  the  Almighty  is  like- 
wise the  All-knowing,  the  Searcher  of  hearts. 
He  must  still  further  be  mindful  of  this,  that 
under  the  trying  eye  of  the  holy  and  omnipre- 
sent God  he  endures  an  infallible  judgment  by 
night  as  well  as  by  day,  waking  or  sleeping, 
dreaming  or  acting.  It  is  well  for  the  man  who 
feels  this  judging  and  sifting  nearness  of  God, 
which  as  the  tire  in  the  furnace  separates  the 
gold  from  the  dross,  as  soothing  his  conscience, 
and  who  can  comfort  himself  with  that  fact  that 
God  finds  in  him  a  man  of  true  piety. 

4.  The  human  heart  is  naturally  inclined  to 
evil,  and  human  doings  and  practices  do  not 
move  in  the  paths  which  please  God;  they  at- 
tempt rather,  to  break  through  the  restraints 
imposed  upon  them  by  God  But  the  efficacy 
of  the  means  of  grace  in  the  congregation  of  God 
is  able  to  change  the  disposition  of  the  heart 
and  he  who  holds  fast  to  the  word  of  God,  is 
able  likewise  to  withstand  the  temptations  of 
his  situation  and  to  willk  in  the  ways  of  God 
according  to  God's  regulation. 


Him  as  He  is,' (comp.  1  Cor.  xiii.  12;  xv.  40  ;  2  Cor.  iii.  IS  ; 
Col.  iii.  10.)  As  Theodoret  observes  here,  the  wicked  may  be 
satisfied  with  sons  in  this  life,  but  I,  0  God,  shall  be  satisfied 
with  the  sight  of  Thy  Son  lor  evermore.  So  also  Didymus 
here."  Perowne:  "  In  opposition  to  this  interpretation  it  is 
commonly  asserted  that  the  truth  of  a  resurrection  had  not 
yet  been  revealed,  and  that,  consequently  if  we  find  the  doc- 
trine here,  the  Psalm  must  be  of  later  date,  after  the  exile 
(so  De  Wette).  Hut  this  is  mere  assertion.  First  as  regards 
the  use  of  the  figure  '  Waking  from  death '  occurs  in  2  Kings 
iv.  31.  Death  is  spoken  of  as  a  sleep  from  which  there  is  no 
awaking  Job  xiv.  12,  Jer.  li.  39.  Next  Is.  xxvi.  19.  '  Awake 
ye  that  sleep  in  the  dust,'  plainly  refers  to  the  resurrection, 
(Hence  critics  who  think  the  truth  couldnot  be  known  before 
the  exile,  are  obliged  to  suppose  that  this  chapter  was  writ- 
ten after  that.  time).  Again,  why  should  not  David  have  at- 
tained in  some  degree  to  the  knowledge  ol'a  truth,  which  in 
later  times  was  so  clearly  revealed  as  it  was  to  Ezekiel 
(who  makes  use  of  it  as  the  image  of  the  resurrection  of  Israel 
ixxvii.  1-1-1),  and  Daniel  (xii.  2J?  "— C.  A.  B.J 


5.  If  there  is  already  a  great  consolation  anil 
a  strong  encouragement  to  constantly  new  pray- 
ers, in  the  assurance  of  the  faith,  that  God  not 
only  hears  the  pious,  but  answers  him  and 
thereby  testifies,  that  on  His  part  He  has  ami 
will  maintain  intercourse  and  relations  witli 
him;  then  with  increasing  needs  and  under  the 
pressure  of  great  dangers  not  only  the  need  of 
the  improvement  of  this  intercourse  with  God, 
but,  likewise  the  joyousness  of  prayer  and  the 
confidence  of  being  heard,  gain  nourishment 
and  power  by  the  experience  made  in  this  inter- 
course, that  it  belongs  to  the  nature  of  God  to  be  a 
deliverer  of  those  who  seek  His  protection.  The 
courage  of  the  pious  is  explained  by  these  fun- 
damental principles  and  upon  them  it  rises  in 
order  to  implore  likewise  in  special  circumstances 
special  gracious  help. 

G.  From  the  confidence  of  the  faith,  that,  the 
person  of  the  pious  man  who  has  intercourse 
with  God  is  an  object,  of  His  love  aud  care,  arises 
the  assurance,  that  this  person  will  not  only  find 
occasional  help  and  an  assistance  referring 
merely  to  special  and  transient  needs  and  dau- 
gers,  from  the  almighty  Protector  of  the  op- 
pressed, but  that  he  finds  constant  protection 
against  all  the  enemies  of  his  body  and  soul,  and 
can  be  sheltered  forever  in  God,  if  he  has  his  satisfac- 
tion in  the  nearness  and  communion  of  God  in  contrast 
to  the  people  of  this  world,  who  do  not  inquire 
after  God,  because  they  seek  ami  find  their  sat- 
isfaction in  the  possession  of  perishable  goods 
and  in  the  enjoyment  of  earthly  joy. 

7.  Great  external  happiness,  prosperity  and 
luxury,  increase  the  natural  selfishness,  worldli- 
ness  and  pride  of  the  unconverted  man,  make 
his  heart  insensible  to  emotions  of  pity  and  the 
inborn  feelings  of  justice,  and  do  not  permit  him 
to  exhibit,  thankfulness  to  God  for  His  great 
benefits,  but  rather  stop  up  the  sources  of  his 
love  to  God  aud  his  neighbor  and  prevent  the 
approach  of  those  things  which  would  open  them, 
so  that  the  man  is  choked  in  his  own  fat  and  has 
become  spiritually  dead  in  the  midst  of  his  abun- 
dance. On  the  other  hand,  troubles  and  dangers, 
sufferings  and  infirmities,  the  lack  and  loss  of 
earthly  goods,  impel  the  pious  man  with  ever 
renewed  energy  to  lay  hold  of  God  and  thereby 
obtain  his  only  salvation  and  true  life  in  God. 

8.  He  who  has  God,  has  life.  This  truth  en- 
ters only  into  the  experience  of  the  soul  which 
has  communion  with  God.  Moreover  the  life  is 
likewise  the  light  of  the  soul,  and  enlarges  its 
sphere  of  vision,  so  that  it  not  only  looks  upon 
the  gracious  countenance  which  God  causes  to 
shine  upon  His  servants  in  the  night  of  trouble, 
but.  it  consoles  itself  with  beholding  in  the  future 
that  form  of  God,  in  which  those  who  are  com- 
pletely blessed,  will  see  Him  as  He  is.  Accord- 
ingly the  full  satisfaction  in  the  blessed  enjoyment 
of  thus  beholding  the  Divine  glory  comes  only  in 
eternity  and  presupposes  the  awaking  from  the 
sleep  of  death. 

HOMILETICAL   AND    PRACTICAL. 

The  pious  man  may  call  upon  the  judgment  of 
God  and  rely  upon  it  when  condemned  by  the 
judgment  of  men.  He  who  appeals  to  God, 
should  consider  that    God  is  not    only  the   Ai- 


PSALM  XVII. 


135 


mighty  and  the  merciful,  but  that  lie  is  likewise 
the  All-knowing  and  the  Holy  God. — God  sees 
not  only  our  works,  He  hears  not  only  our  words, 
He  likewise  proves  the  heart,  and  this  without 
cessation,  by  day  and  by  night. — He  who  will 
walk  in  the  ways  of  God  must  direct  himself  by 
the  word  of  Cod  and  keep  the  regulations  of 
God. — The  Divine  grace  not  only  delivers  from 
the  hands  of  earthly  enemies,  but  likewise  from 
inborn  sinful  corruption  and  from  the  power  of 
temporal  and  eternal  death. — Every  help  of 
God  is  a  miracle  of  grace;  but  in  the  par- 
ticular exhibitions  of  Divine  help  the  mira- 
culous appears  in  various  degrees.  It  is, 
however,  not  always  perceived  by  men  with 
the  same  clearness  and  not  implored  with  the 
same  fervor  in  personal  distress — It  is  a  true 
sign  of  human  corruption,  that  temporal  happi- 
ness hardens  the  heart  as  easily  as  it  fills  it  with 
vain  efforts  after  perishable  goods  and  Joys. — The 
principal  dangers  of  worldly-mindedness  are 
forgetfulness  of  God,  exaltation  of  self  and  con- 
tempt of  others. — The  way  to  escape  from  tempo- 
ral need  and  anxiety  to  eternal  goods  and  joys 
consists  in  walking  in  the  wags  of  God. 

Starke:  He  who  would  be  heard  in  his  cause 
against  all  kinds  of  oppression  and  perversion, 
must  have  innocence  as  his  plea;  if  not  he  must 
first  confess  his  guilt  and  ask  God  for  forgiveness. 
If  prayer  is  not  to  go  forth  from  ii  false  mouth, 
the  heart  must  previously  be  free  from  all  de- 
ceitfulness  ;  for  what  fills  the  heart,  will  pass 
over  the  mouth  (Math.  xii.  34). — If  we  are  at- 
tacked and  persecuted  by  the  world  and  our 
cause  is  good  and  righteous  we  cannot  getbetter 
advice,  than  to  have  recourse  to  God  and  place 
our  need  in  the  lap  of  His  grace. — Persecuted 
Christians  often  have  no  judge  on  earth  to  do 
them  justice;  then  sentence  must  come  from 
heaven. — The  eyes  of  men  only  see  what  has  a 
fine  appearance  of  human  wisdom  anil  power; 
but  the  eyes  of  the  Lord  see,  what  is  right  and 
good. — The  nights  when  troubles  and  afflictions 
try  us,  are  indeed  hard  for  flesh  and  blood,  but 
very  profitable  to  the  soul,  because  there  is  thus 
revealed  to  others  and  ourselves  what  is  con- 
cealed in  us. — It  is  not  enough  to  leave  off  evil 
works:  a  Christian  is  likewise  not  to  speak 
knowingly  an  idle  word;  much  less  a  wicked 
word.  0  what  watchfulness  is  necessary  for 
this! — The  more  ungodly  men  strive  to  overthrow 
the  truth  of  God's  word,  or  to  break  from  its 
yoke  by  bold  wickedness,  the  more  carefully 
should  believers  be,  not  to  deviate  a  finger- 
breadth  from  reverence  and  obedience  to  the 
word  of  God. — It  is  not  enough  to  remain  in  the 
right  way,  but  it  is  likewise  necessary  to  make 
advances  therein  and  not  slip. — 0  how  dangerous 
and  slippery  is  the  way  through  this  wicked 
world! — God  fulfils  all  His  promises  to  us,  not. 
as  we  think  according  to  our  reason,  but  won- 
derfully, inconceivably,  against  all  thought  and 
above  all  reason. — What  is  more  tender,  sensi- 
tive, dearer  than  the  apple  of  the  eye  ;  yet  be- 
lievers are  sucli  before  God  ;  how  then  can 
those  who  touch  them,  remain  unpunished? 
(Zech.  ii.  8.) — The  wings  of  a  hen  cover  her 
brood  so  that  they  cannot  be  seen  by  birds  of 
prey  ;  she  covers  them  against  rain  and  storms  ; 
she  warms   them  and  strengthens  them,   when 


they  are  cold  and  weak;  so  likewise,  does  the 
Divine  grace  with  His  children  (Math,  xxiii.  37). 
— It  is  a  terrible  word,  to  h;ive  one's  portion 
only  in  this  world  and  thus  be  excluded  from 
everlasting  possessions!  Woe  to  the  man  who 
lor  a  short  temporal  pleasure  sacrifices  everlast- 
ing joy  ! — It  is  true  God  often  blesses  the  ungodly 
with  more  bodily  blessings,  than  the  pious,  anil 
fills  them  better  with  His  treasures;  but  they 
have  their  portion  in  this  life  and  they  starve  in 
the  world  to  come. — Children  are  a  gift  of  the 
Lord  ;  but  they  may  increase  the  condemnation 
of  their  parents,  if  they  neglect  the  salvation  of 
their  cliildreus  souls  and  devote  their  attention 
merely  to  the  storing  up  many  goods. — Christian, 
your  spiritual  hunger  and  thirst  will  not  endure 
forever;  no,  the  time  is  drawing  near,  when  you 
will  be  satisfied  with  the  rich  possessions  of  the 
house  of  God.  —  He  who  would  in  the  future  awake 
in  the  image  of  God,  must  begin  even  here  the 
transfiguration  and  production  of  the  image  of 
God,  2  Cor.  iii.  18. — A  great,  yea,  an  infinite 
difference  between  the  children  of  this  world  and 
the  children  of  God!  The  former  have  their 
bellies  full,  the  latter  the  heavens  full,  the  one, 
the  shadows,  the  other,  the  true  imperishable 
substance 

Luther:  The  warmer  and  more  ardent  our 
faith  is,  the  more  will  God  accomplish  with  it. — 
Bugeniiagen-  The  world  may  satisfy  itself 
where  it  will;  I  will  satisfy  myself  with  God. 
— Scumepf:  What  is  it  to  be  a  man  of  the  world? 
To  have  his  heaven  upon  earth  and  his  portion 
here. — Arndt:  There  are  three  reasons  why 
prayer  will  be  heard:  1)  a  righteous  cause:  2) 
righteousnessiuChrist ;  3)  righteousness  of  heart. 
— Scriver:  The  chief  blessedness  consists  in 
beholding  God,  and  this  consists  in  the  sweetest 
communion. — Renschel :  Innocence  is  the  best 
treasure. — To  behold  God's  countenance  is  the 
true  paradise. — Frisch  :  David  in  his  opening 
words  expresses  at  once  his  faith,  because  he 
lays  hold  of  the  righteousness  of  his  Saviour;  his 
earnestness,  because  he  continues  to  cry;  his 
humility  because  he  seeks  gracious  audience; 
his  perseverance,  because  he  knocks  for  the 
third  time  at  the  door  of  grace;  his  uprightness, 
because  he  says  nothing  except  what  his  heart 
says  to  him. — Tuym:  What  glory  has  the  servant 
of  God  to  expect  after  death?  1)  He  is  to  be- 
hold the  Lord  in  His  glory;  2)  he  is  to  be  satis- 
fied with  the  blessings  of  heaven ;  3)  he  is  to 
awake  glorified  according  to  the  glory  of  the 
Lord  unto  everlasting  life. 

[Mattii.  Henry:  It  will  be  a  great,  comfort 
to  us  if  trouble,  when  it  comes,  finds  the 
wheels  of  prayer  agoing,  for  then  may  we  come 
with  the  more  boldness  to  the  throne  of  grace. — 
God's  omniscicence  is  as  much  the  joy  of  the  up- 
right as  it  is  the  terror  of  hypocrites,  and  it  is 
particularly  comfortable  to  those  who  are  falsely 
accused  and  in  any  wise  have  wrong  done  them. 
—  If  we  keep  God's  law  as  the  apple  of  our  eye, 
Prov.  vii.  2,  we  may  expect  God  will  so  keep  us  ; 
for  it  is  said  concerning  His  people,  that  whoso 
toucheth  them  toucheth  the  apple  of  His  eye. 
Zech.  ii.  8. — There  is  no  satisfaction  for  a  soul 
but  in  God,  and  in  His  face  and  likewise  His 
good  will  towards  us,  and  His  good  work  in  us; 
and  even  that  satisfaction  will  not  be  perfect  till 


136 


THE  FIRST  BOOK  OF  PSALMS. 


we  come  to  heaven. — Barnes:  We  can  offer  an 
acceptable  prayer  only  when  we  are  sure  that  it 
would  be  right  for  God  to  answer  it,  or  that  it 
would  be  consistent  with  perfect  and  eter- 
nal justice  to  grant  our  requests. — Spurgeon: 
David  would  not  have  been  a  man  after 
God's  own  heart,  if  he  had  not  been  a  man 
of  prayer.  He  was  a  master  in  the  sacred  art 
of  supplication. — There  is  more  fear  that  we 
will  not  hear  the  Lord  than  that  the  Lord  will 
not  hear  us. — Who  can  resist  a  cry?  A  real 
hearty,  bitter,  piteous  cry,  might  almost  melt  a 
rock,  there  can  be  no  fear  of  its  prevalence  with 
our  heavenly  Father.  A  cry  is  our  earliest 
utterance,  and   in  many  ways  the  most  natural 


of  human  sounds,  if  our  prayer  should  like  the 
infant's  cry  be  more  natural  than  intelligent  and 
more  earnest  than  elegant,  it  will  be  none  the 
less  eloquent  with  God.  There  is  a  mighty  power 
in  a  child's  cry  to  prevail  with  a  parent's  heart. — 
That  heavenly  book  which  lies  neglected  on  many 
a  shelf  is  the  only  guide  for  those  who  would 
avoid  the  enticing  and  entangling  mazes  of  sin ; 
and  it  is  the  best  means  of  preserving  the  youth- 
ful pilgrim  from  ever  treading  those  dangerous 
ways.  We  must  follow  the  one  or  the  other; 
the  Book  of  Life,  or  the  way  of  death ;  the  word 
of  the  Holy  Spirit,  or  the  suggestion  of  the  evil 
spirit— C.  A  B.] 


PSALM  XVIII. 


To  the  chief  Musician,  A  Psalm  of  David,  the  servant  of  the  Lord,  who  spake  unto  the  Lord  the  icords  of 

this  song  in  the  day  that  the  Lord  delivered  him  from  the  hand  of  all  his  enemies,  and  from  the 

hand  of  Saul:  And  he  said, 

1  I  will  love  thee,  O  Lord,  my  strength. 

2  The  Lord  is  my  rock,  and  my  fortress,  and  my  deliverer  ; 
My  God,  my  strength,  in  whom  I  will  trust ; 

My  buckler,  and  the  horn  of  my  salvation,  and  my  high  tower. 

3  I  will  call  upon  the  Lord,  who  is  ivorthy  to  be  praised  : 
So  shall  I  be  saved  from  mine  enemies. 

4  The  sorrows  of  death  compassed  me, 

And  the  floods  of  ungodly  men  made  me  afraid. 

5  The  sorrows  of  hell  compassed  me  about : 
The  snares  of  death  prevented  me. 

6  In  my  distress  I  called  upon  the  Lord, 
And  cried  unto  my  God  : 

He  heard  my  voice  out  of  his  temple, 

And  my  cry  came  before  him,  even  into  bis  ears. 

7  Then  the  earth  shook  and  trembled  ; 
The  foundations  also  of  the  hills  moved 
And  were  shaken,  because  he  was  wroth. 

8  There  went  up  a  smoke  out  of  his  nostrils, 
And  fire  out  of  his  mouth  devoured : 
Coals  were  kindled  by  it. 

9  He  bowed  the  heavens  also,  and  came  down : 
And  darkness  was  under  his  feet. 

10  And  he  rode  upon  a  cherub,  and  did  fly : 
Yea,  he  did  fly  upon  the  wings  of  the  wind. 

11  He  made  darkness  his  secret  place  ; 

His  pavilion  round  about  him  were  dark  waters  and  thick  clouds  of  the  skies. 


PSALM  XVIII.  137 


12  At  the  brightness  that  was  before  him  his  thick  clouds  passed, 
Hail  stones  and  coals  of  fire. 

13  The  Lord  also  thundered  in  the  heavens, 
And  the  Highest  gave  his  voice ; 

Hail  stones  and  coals  of  fire. 

14  Yea,  he  sent  out  his  arrows,  and  scattered  them  ; 
And  he  shot  out  lightnings,  and  discomfited  them. 

15  Then  the  channels  of  waters  were  seen, 

And  the  foundations  of  the  w7orld  wrere  discovered 

At  thy  rebuke,  O  Lord, 

At  the  blast  of  the  breath  of  thy  nostrils. 

16  He  sent  from  above,  he  took  me, 
He  drew  me  out  of  many  waters. 

17  He  delivered  me  from  my  strong  enemy, 

And  from  them  which  hated  me :  for  they  were  too  strong  for  me. 

18  They  prevented  me  in  the  day  of  my  calamity : 
But  the  Lord  was  my  stay. 

19  He  brought  me  forth  also  into  a  large  place  ; 
He  delivered  me,  because  he  delighted  in  me. 

20  The  Lord  rewarded  me  according  to  my  righteousness, 
According  to  the  cleanness  of  my  hands  hath  he  recompensed  me. 

21  For  I  have  kept  the  ways  of  the  Lord, 

And  have  not  wickedly  departed  from  my  God. 

22  For  all  his  judgments  were  before  me, 

And  I  did  not  put  away  his  statutes  from  me. 

23  I  was  also  upright  before  him, 

And  I  kept  myself  from  mine  iniquity. 

2-1  Therefore  hath  the  Lord  recompensed  me  according  to  my  righteousness; 
According  to  the  cleanness  of  my  hands  in  his  eyesight. 

25  With  the  merciful  thou  wilt  shew  thyself  merciful ; 
With  an  upright  man  thou  wilt  shew  thyself  upright ; 

26  With  the  pure  thou  wilt  shew  thyself  pure ; 

And  with  the  froward  thou  wilt  shew  thyself  froward. 

27  For  thou  wilt  save  the  afflicted  people  ; 
But  wilt  bring  down  high  looks. 

28  For  thou  wilt  light  my  candle  : 

The  Lord  my  God  will  enlighten  my  darkness. 

29  For  by  thee  I  have  run  through  a  troop ; 
And  by  my  God  have  I  leaped  over  a  wTall. 

30  As  for  God,  his  way  is  perfect: 
The  word  of  the  Lord  is  tried  : 

He  is  a  buckler  to  all  those  that  trust  in  him. 

31  For  who  is  God  save  the  Lord  ? 
Or  who  is  a  rock  save  our  God  ? 


32  It  is  God  that  girdeth  me  with  strength, 
And  maketh  my  way  perfect. 

33  He  maketh  my  feet  like  hinds'  feet, 
And  setteth  me  upon  my  high  places. 

34  He  teacheth  my  hands  to  war, 

So  that  a  bow  of  steel  is  broken  by  mine  arms. 


ir.8 


THE  FIRST  BOOK  OF  PSALMS. 


35  Thou  hast  also  given  me  the  shield  of  thy  salvation  : 
And  thy  right  hand  hath  holden  me  up, 

And  thy  gentleness  hath  made  me  great. 

36  Thou  hast  enlarged  my  steps  under  me, 
That  my  feet  did  not  slip. 


ol 


38 


I  have  pursued  mine  enemies,  and  overtaken  them  : 
Neither  did  I  turn  again  till  they  were  consumed. 
I  have  wounded  them  that  they  were  not  able  to  rise : 
They  are  fallen  under  my  feet. 

39  For  thou  hast  girded  me  with  strength  unto  the  battle  : 
Thou  hast  subdued  under  me  those  that  rose  up  against  me. 

40  Thou  hast  also  given  me  the  necks  of  mine  enemies ; 
That  I  might  destroy  them  that  hate  me. 

41  They  cried,  but  there  was  none  to  save  them: 
Even  unto  the  Lord,  but  he  answered  them  not. 

42  Then  did  I  beat  them  small  as  the  dust  before  the  wind : 
I  did  cast  them  out  as  the  dirt  in  the  streets. 

43  Thou  hast  delivered  me  from  the  strivings  of  the  people; 
And  thou  hast  made  me  the  head  of  the  heathen : 

A  people  whom  I  have  not  known  shall  serve  me. 

44  As  soon  as  they  hear  of  me,  they  shall  obey  me : 
The  strangers  shall  submit  themselves  unto  me. 

45  The  strangers  shall  fade  away, 

And  be  afraid  out  of  their  close  places. 

46  The  Lord  liveth  ;  and  blessed  be  my  Rock  ; 
And  let  the  God  of  my  salvation  be  exalted. 

47  It  is  God  that  avengeth  me, 

And  subdueth  the  people  under  me. 

48  He  delivereth  me  from  mine  enemies  : 

Yea,  thou  liftest  me  up  above  those  that  rise  up  against  me: 
Thou  hast  delivered  me  from  the  violent  man. 


49 


50 


Therefore  will  I  give  thanks  unto  thee,  O  Lord,  among  the  heathen, 
And  sing  praises  unto  thy  name. 
Great  deliverance  giveth  he  to  his  king; 
And  sheweth  mercy  to  his  anointed, 
To  David,  and  to  his  seed  for  evermore. 


EXEGETICAL   AND   CRITICAL. 

The  Title. — The  title,  as  far  as  the  words  of 
David,  is  like  that  of  Ps.  xxxvi.,  the  rest  of  it 
reminds  us  strongly  of  Deut.  xxxi.  30,  in  part 
of  Ex.  xv.  1 ;  Num.  xxi.  17;  and  is  found  like- 
wise in  2  Sam.  xxii.,  where  this  Psalm  appears 
in  its  historical  connection,  with  some  differences, 
yet  essentially  the  same.  In  most  casps  the 
Psalm  of  our  collection  has  the  original  and 
better  readings  (vid.  below  upon  its  relation  to 
2  Sam.  xxii.).  All  this  is  in  favor  of  the  view 
that  it  was  in  one  of  those  historical  books  from 
which  the  author  of  the  book  of  Samuel  made 
extracts.  The  use  of  this  Psalm  in  Pss.  cxvi. 
and  cxliv.  is  in  favor  of  its  great  antiquity,  as 
well  as  the  use  of  ver.  30  in  Prov.  xxx.  5,  and 
ver.  33  in  Hab.  iii.  19.  So  many  particulars  in 
the  contents  and  expressions  of  the  Psalm  agree 


with  David,  that  only  Olsh.  and  Hupf.  think  of 
a  later  author.  There  is  likewise  no  valid 
reason  for  regarding  the  closing  versa  as  a  later 
addition  (Hitzig  against  Hupf.).  But  being  au- 
thentic, inasmuch  as  it  presupposes  the  prophecy 
2  Sam.  vii.,  it  refers  to  the  latter  period  of  David's 
life,  if  not  even  to  the  time  of  his  dying  song, 
2  Sam.  xxiii.  The  prominent  features  of  the 
subject  agree  with  this,  and  do  not  allow  us  to 
mistake  the  retrospective  view  of  a  very  import- 
ant period  of  life,  especially  agitated  by  w;ir 
and  like  events,  but  yet  brought  by  grace  to  a 
satisfactory  conclusion  ;  and  they  lead  to  a  period 
in  which  David,  after  having  come  forth  victori- 
ous over  domestic  feuds,  and  as  a  king  victorious 
likewise  over  other  nations,  and  widely  feared, 
on  the  one  side  praises  the  help  afforded  him  by 
God  as  a  sign  of  His  condescension  and  favor, 
and  on  the  other  celebrates  this  as  the  reward 
of  his  devotion  to  Jehovah.     Hitzig,  therefore, 


PSALM  XVIII. 


139 


refers,  especially  vers.  43  and  44,  to  the  fact. 
mentioned  2  Bam.  viii.  9  sq.,  that  the  son  of  a 
distant  king  brought  gift3  to  David,  when  on 
his  return  from  Aram,  he  had  likewise  conquered 
tin-  Bdomiie,  and  stood  at  the  end  of  his  expedi- 
tion of  war;  and  when  the  shadows  which  the 
rebellion  of  Absalom,  and  the  transgression 
committed  with  Bathsheba  and  on  her  account, 
threw  upon  his  life  and  his  soul,  had  not  yet 
troubled  the  sunshine  of  his  happiness.  The 
mention  of  Saul  after  all  his  enemies  renders 
him  conspicuous  as  the  most  dangerous  of  all, 
who  is  the  last  to  be  forgotten,  although  his 
lime  had  long  since  passed  away.  The  form  in 
which  these  facts  are  put  together,  shows  that 
we  have  here  a  retrospect  which  extends  over  a 
long  period,  but  which  occurred  on  the  day  of 
the  composition  of  the  Psalm,  and  originated  the 
tone  of  the  song  together  with  its  sentiments. 
The  name,  servant  of  Jehovah,  which  David 
gives  to  himself  in  his  prayers,  Ps.  xix.  11,  13  ; 
cxliv.  10  ;  2  Sam.  vii.  20,  and  there  in  a  general 
sense  in  which  every  pious  Israelite  might  use 
it,  is  here  in  the  title,  as  in  Ps.  xxxvi.,  in  the 
pregnant  meaning  of  an  official  name  and  hon- 
orable title  as  Moses  bears  it,  Dcut.  xxxiv.  5; 
Jos.  xxiv.  29;  the  prophets,  Jer.  vii.  2~>  and 
elsewhere,  on  account  of  their  historical  position 
as  the  specially  commissioned  instruments  of 
Rod;  and  David  likewise  has  received  it  being 
recognized  as  such  by  the  mouth  of  Jehovah, 
Pa.  lxxxix.  3,  20.  A  parallel  to  its  use  in  the 
title  of  several  Psalms  is  found  in  its  use  at  the 
beginning  of  most  of  the  epistles  of  the  apos- 
tles. 

Its  Contents  and  their.  Arrangement. — 
First,  there  is  an  expression  of  tender  resigna- 
tion to  Jehovah  (ver.  1),  the  Protector  and  Lord, 
i  insequently  sought  and  never  sought  in  vain 
2)  ;  then  follows  the  principal  clause  (ver 
3),  the  unfolding  of  which  forms  the  essential 
subject  of  the  Psalm,  namely:  the  thankful  con- 
m,  that  this  Jehovah  has  delivered  the 
Psalmist  from  his  enemies  in  answer  to  prayer. 
greatness  of  the  danger  is  illustrated  (vers. 
4  and  5) ;  the  prayer  is  warmly  mentioned  and 
its  having  been  heard  (ver.  G).  His  coming  to 
help  in  the  earthquake  and  tempest  (not  merely 
figurative  as  Hupf.  contends)  is  magnificently 
and  surprisingly  described  (vers.  7-loj ;  the  de- 
liverance by  the  hand  of  God  in  the  moment  of 
the  greatest  danger  is  thankfully  recognized  as 
a  proof  of  His  good  pleasure  (vers.  16-19),  to 
reward  the  pious  conduct  of  His  servant  (vers 
20-25),  which  is  founded  in  the  moral  nature  of 
God  Himself  (vers.  24-27),  and  gives  the  reason 
and  pledge  of  this  support  of  the  Psalmist's  life 
(vers.  28,  29).  Then  the  Psalmist  begins  to 
praise  Jehovah  as  the  only  true  God  and  faithful 
Helper  (vers.  30,  31).  This  is  interrupted  in 
form  by  the  retrospective  review  (although  there 
is  actually  a  praising  God)  which  the  Psalmist 
makes  with  reference  to  his  repeated  experiences 
of  the  assistance  of  God  in  domestic  feuds,  an  1 
in  foreign  wars  'vers.  32-45).  It.  is  then,  how- 
ever, taken  up  again  directly,  and  brought  to  a 
satisfactory  conclusion  in  two  strophes,  first,  the 
suinming  up  of  thanksgiving  for  the  abundance 
of  help  afforded  as  just  described  (vers.  46-48), 
and  then  in  vows  of  thanksgiving  which  look  far 


beyond  the  bounds  of  Israel  (vers.  49,  50),  in 
faith  in  the  Messianic  promise  and  destiny  given 

to  David  and  his  seed. 

Its  Relation  to  2  Sam.  xxii. — The  older  view 
maintained  by  Hongst.  was  that  the  origin  of  the 
double  recension  of  this   Psalm  of  thanksgiving 

(nvt^  instead  of  Tt^,  which   is  used   elsewhere 

T. ' 
in  titles)  was  to  be  referred   to   David   himself, 

and  indeed  so  that  2  Sam.  xxii.  is  a  later  but  in- 
dependent variation,  with  expressions  which 
were  chosen,  emphatic,  and  at  times  explanatory. 
Gramberg  supposes  an  intentional  revision  of  the 
text  of  the  Psalm,  but  attempts  (in  Winer,  Ex- 
eyet.  Stud.  I.  1)  to  show,  by  a  close  comparison, 
that  2  Sam.  xxii.  affords  throughout  easier  and 
worse  readings,  by  a  different  hand  from  that  of 
the  author.  On  the  other  hand,  Von  Lengerke 
(Comment.  Crit.,  1833),  sought  to  show  that  the 
better  readings  are  found  now  in  the  one,  now  in 
the  other,  that  the  deviations  were  not  inten- 
tional, but  accidental,  occasioned  by  oral  tradi- 
tion, and  the  carelessness  of  the  copyist;  and 
that  both  texts  have  about  the  same  value;  that 
the  orthography,  however,  on  account  of  the 
less  frequent  use  of  t he  vowel  signs,  bears  an 
ancient  character.  The  latter  is  explained  by 
Ewald  from  the  use  of  an  ancient  MS.  Hupfeld 
shows  that  even  in  the  orthography  no  sure 
principle  can  be  carried  out,  that  most  of  the 
variations  in  2  Sain.  xxii.  do  not  at  all  deserve 
the  preference  sometimes  given  to  them,  and  de- 
rives them  from  careless  copying  and  tradition. 
Hitzig  now  again  maintains  the  independence  of 
both  recensions,  neither  of  which  gives  the  origi- 
nal pure  text,  entirely,  yet.  he  supposes  that  the 
form  of  the  text  of  Ps.  xviii.  is  for  the  most  part 
preferable,  and  explains  it  thus:  That  the 
Psalms  incorporated  in  a  historical  book  share 
the  fate  of  all  historical  texts;  the  respect  for 
their  poetical  form,  rytbm  and  movement,  very 
soon  yielded  and  disappeared  before  the  care  for 
the  simple  sense,  not.  to  speak  of  the  fact  that 
the  text  was  afterwards  accented  as  prose,  whilst 
in  the  book  of  Psalms  it  was  accented  as  poetry. 
Delitzsch  thinks  that  the  annals  of  David 
ha  yamin)  were  the  source  of  2  Sam.  xxii.,  in 
which  the  Psalm  hail  been  incorporated,  and 
from  which  likewise  the  historian  derived  much 
besides.  He  agrees  with  Hupfeld,  but  remarks 
that  2  Sam.  xxii.  shows  the  license  of  popular 
language.  Olsh.  finds  in  this  evidence  of  a  free 
interpolation  with  literary  productions  before 
the  close  of  the  Canon. 

Str.  I.  Ver.  1.  I  love  Thee  affectionately 
[A.  V.,  /  will  love  thce~\. — J3HX  is  elsewhere  t tie 
only  word  used  ii  Hebrew  to  express  the  love  of 
men  to  God  and  the  word  used  here,  DI"P,  is 
found  only  in  the  Piel  and  in  the  sense  of  pity. 
But  this  word  in  the  Aramaic  has  in  the  kal  tiie 
meaning  of  love,  and  Aramaic  expressions  are 
not  infrequent  in  the  more  ancient  as  well  as  in 
the  later  Hebrew  writings.  The  proposal  of 
Hitzig,  therefore,  to  correct  the  11  by  D  and 
change  the  vowel  points,  is  unnecessary.  The 
sense,  which  would  be:  "I  will  extol  Thee," 
would  be  very  appropriate  at  the  beginning  of  a 
song  of  praise  and  thanksgiving.  But  to  doubt 
of  an  expression  of  love  to  God  in  the  mouth  of 
David,  because  among  the  ancient  Hebrews  the 


140 


THE  FIRST  BOOK  OF  PSALMS. 


fear  of  God  was  alone  proper,  love  only  after 
Deut.  vi.  5,  is  connected  with  a  criticism  of 
sacred  history  and  its  historical  monuments, 
which  condemns  itself  by  its  unavoidable  neces- 
sity of  doing  violence  to  the  text.  In  the  paral- 
lel passage,  2  Sam.  xxii.,  this  verse  has  mani- 
festly fallen  off,  by  shortening,  whilst  a  compen- 
sation has  been  made  by  an  enlargement  of  the 
next  verse,  which  the  accents  then  divide  into 
two  verses,  by  the  addition,  after  the  word  fort- 
ress, of  the  clause:  my  refuge,  my  deliverer, 
who  delivered  me  from  violence.  Likewise  in 
the  first  line  of  this  verse  "my  deliverer"  is 
used  as  Ps.  cxliv.  2,  and  in  the  second  line:  God 
(Elohe)  my  rock  as  ver.  46. 

Ver.  2.  [There  is  in  this  verse  a  heaping  up 
of  metaphors,  vid.  Pss.  xxxi. ;  lxxi. ;  cxliv.  Pe- 
rowne:  "The  images,  which  are  most  of  them 
of  a  martial  character,  are  borrowed  from  the 
experience  of  David's  life,  and  the  perpetual 
struggles  in  which  he  was  engaged.  Some  of 
them  were  suggested  by  the  natural  configuration 
of  Palestine.  Amid  the  'rocks'  and  'fast- 
nesses' of  his  native  land,  and  the  'high  tower' 
perched  on  some  inaccessible  crag,  he  with  his 
little  band  of  outlaws,  had  often  found  a 
safe  hiding-place   from  the  wrath   of    Saul." — 

My  Rock. — Alexander :  "  As  the  rock  (yTD) 
of  the  first  clause  suggests  the  idea  of  conceal- 
ment and  security,  so  the  rock  (1^)  of  the  second 
clause  [A.  V.,  '  My  strength']  suggests  that  of 
strength  and  immobility.  The  figure  is  borrowed 
from  Deut.  xxxii.  4,  and  reappears  in  Ps.  xcii.  15. 
Compare  Isaiah's  phrase;  rock  of  ages  (Is.  xxvi.  4), 
and  Jacob's  phrase,  the  stone  of  Israel  (Gen.  xlix. 
24."*— My  stronghold  ( A.V.,  fortress).— Hupf.: 
"  m-li'O  is  in  general  a  strong  and  not  easily 
accessible  place,  affording  refuge  and  safety;  a 
mountain,  a  cave,  a  wilderness,  etc.  Comp.  1 
Sam.  xxiii.  14,  19;  xxiv.  1;  Judges  vi.  2  ;  Isa. 
xxxiii.  16;  Job  xxxix.  28."  —  My  shield 
(A.  V.,  buckler,  a  species  of  shield).  Vid. 
Psalm  .iii.  4  and  Gen.  xv.  1,  where  God  calls 
Himself  Abram's  shield." — C.  A.  B.] — Horn 
of  my  salvation. — The  horn  is  frequently 
the  figure  of  strength  and  victorious  power, 
yet  the  reference  here  is  not  to  attack,  but 
to  protection.  Hence  the  figure  is  not  bor- 
rowed from  the  horn  of  the  buffalo  (most  inter- 
preters), or  indeed  of  the  summits  of  mountains 
[called  horns  in  many  languages,  e.  g.  Matter- 
horn,  Faulhorn,  etc. — C.  A.  B.],  but  of  the  altar, 
1  Kings  ii.  28  (Hitzig). -j-— [My  height  (A.  V., 


*  [Delitzsch  :  "  y^)0  means  properly  the  cleft  of  the  rock, 

then  the  rock  as  riven  into  clefts;  and  *1^  the  hard  and 
great  rock  (Aram.  "VltO,  mountain)." — "Accordingly  the 
idea  of  a  safe  (and  convenient)  hiding-place,  predominates  in 

'JJ/Di  that  of  a  firm   foundation  and  inaccessiblenesa   in 

"H-li*.    The  one  figure  reminds  us  of  the  Edomite  J?7D,  Isa. 

xvi.  1  ;  xlii.  11,  the  Xlerpa.  [Petra],  described  by  Strabo,  xvi. 
4,  21,  enclosed  by  steep  rocks  ;  the  other  of  the  Phoenician 
rock  island  "113f  [Tyre],  the  refuge  place  of  the  sea." — C. 
A.  B.] 

f  [But  there  is  no  reference  in  the  context  to  the  temple  or 
the  altar  or  the  throne  of  God,  as  places  of  refuge;  the 
reference  is  entirely  to  the  mountains  and  caves  and  rocks 
and  warlike  means  of  defence.  The  connection  of  hnrn  with 
shield  might  favor  the  defensive  horns  of  the  buffalo,  but  the 
following  word  and  the  general  tenor  of  the  passage  lavor 


high  tower) — Alexander:  "The  Hebrew  word 
properly  denotes  a  place  so  high  as  to  be  be- 
yond the  reach  of  danger."  It  is  a  high  rock 
or  crag  affording  a  safe  refuge,  vid.  Ps.  ix.  9. — . 
C.  A.  B] 

Many  interpreters,  with  the  ancient  transla- 
tions (likewise  Maurer,  Hengst.,  Hupf.),  regard 
Jehovah  and  Eli  as  subjects,  the  names  which 
follow  each  time  as  His  predicates,  •  seven  of 
which  would  thus  be  contained  in  ver.  2,  to 
which  Hengst.  attaches  some  importance.  Most 
recent  interpreters,  however  (Hitzigand  Delitzsch 
likewise),  find  as  in  all  the  names,  so  likewise 
in  Jehovah  and  Eli,  amplifications  of  the  suffix 
of  the  verb,  which  begins  the  Psalm,  yet  not  as 
its  real  object.,  but  as  taking  up  the  vocative  of 
the    first   line.     Only  Hitzig  would  change  Eli 

into  ,7KJ=my  Redeemer,  according  to  Ps.  xix. 
15. 

Sir.  II.  Ver.  3.  Jehovah  is  not  a  vocative  in 
this  verse  (Storr),but  in  apposition  to  the  words 
placed  before  for  emphasis :  the  one  who  is 
praised,  that  is,  who  is  the  subject  of  the  praises 
of  Israel,  Pss.  xlviii.  1  ;  xcvi.  4 ;  cxiii.  3  ;  cxlv. 
3;  perhaps  the  glorious  One  (Hupf.),  that  is,  He 
to  whom  glory  and  majesty  is  ascribed.  The 
imperfects  are  not  to  be  taken  as  futures  (many 
ancient  interpreters),  since  the  following  strophe 
shows  that  the  reference  is  to  praising  God  on 
account  of  Divine  help  already  experienced  ;  but 
hardly  as  preterites  with  reference  to  a  previous 
special  deliverance  (Hitzig).  It  is  true,  they  are 
thus  used  frequently  from  ver  6  onwards,  but 
they  depend  upon  the  perfects  which  occur  from 
ver.  4  on.  If  now  these  words  which  immedi- 
ately follow  are  found  to  be  a  recapitulation  of 
many  particular  experiences,  the  description  of 
which  makes  use  of  the  tempest,  taken  from 
other  theophanes  only  as  a  figurative  illustration 
(Ewald,  Hengst.,  Hupf.,  Delitzsch);  then  the  im- 
perfects are  taken  as  indefinite  designations  of 
the  past.  In  this  not  unusual  poetical  use  they 
occur  without  doubt  in  vers.  20  and  28  sq.  of 
this  Psalm.  But  there  it  treats  really  of  a  re- 
capitulation of  particular  and  similar  features 
with  a  retrospect  of  the  moral  action  of  the 
Psalmist  and  of  the  experiences  made  by  him 
in  consequence  of  this.  Yet  here  the  entire 
description  seems  to  refer  to  a  particular  case, 
only  it  does  not  follow  that  ver.  3  should  be  put 
at  the  same  time  as  ver.  6  a.  The  motto  of  the 
entire  Psalm  appears  first,  namely,  in  the  form 
of  a  general  clause  prepared  by  the  predicate 
used  in  calling  upon  Jehovah.  But  it  is  not 
necessary,  on  this  account,  to  translate  with  G. 
Baur:   praised  be  Jehovah,  I  cry. 

Str.  III.  Ver.  4.  Bands  of  death.— The 
Sept.  and  the  Rabbins  translate  sorrows  [A.  V.]  ; 
and  2  Sam.  xxii.,  where  the  clause  begins  with 
"then"  [A.  V.,  when~\,  another  word  is  used= 
waves.  The  parallel  clauses  agree  very  well 
with  this,  the  verb  not  so  well ;  and  our 
reading  is  likewise  in  Psalm  cxvi.  3,  and  is 
likewise  very  ancient  (Calvin,  Ilupfeld). — 
Brooks  of  evil  [A.  V.,  floods  of  ungodly  men]. 

the  reference  to  the  summits  of  hills  or  mountains.  On 
these  rocky,  horn-like  summits  David  had  often  found  refuge 
when  pursued  by  Saul.  It  is  a  beautiful  figure  of  the  protect- 
ing care  of  Jehovah,  which  lifts  David  to  a  lofty  and  inacces- 
sible peak,  where  his  salvation  is  sure. — C.  A.  D.J 


PSALM  XVIII. 


141 


—^>V2  literally=not  to  go  up,  i3  generdly  but 
not  exclusively  used  (Hengst.)  for  moral  un- 
thriftiness,  as  un worthiness;  and  is  then  taken 
by  most  interpreters  as  a  personification  of  un- 
godly enemies  and  their  attacks,  by  some  (Je- 
rome, Luther,  J.  II.  Mich,  Stier)  is  uuders 1 

directly  of  the  person  of  the  devil,  according  to 
2  Cor.  vi.  15,  comp.   2   Sam.    xxiii.  0  ;  but  the 
al  signification  {  Ruding.),  partly  recognized 
iiv.   and  without  doubt  in  Nah.  i.  11;    Pa. 
xli.  8  (llupf. ),  is  recognized  by  most  recent  in- 
terpreters as  here  parallel  with  death   and   the 
low  r  world,  yet  not  mythologically,  the  lower 
world  with    its    streams  (J.   II.   Mich.),   but   as 
•'  evil  and  p  srdition.* 
[Ver.  ■).   Bands  of  the  under-world  (A  V., 
Borrows  of  hell). — For  the  explanation  of  Sheol 
or  under- world  vid.  Ps.  vi.  5. — Snares  of  death. 
— De  Wette:   "Snares  of  death  are  figurative  of 
the  danger  of  death  ;    for  slings  and  the  like  are 
frequent   figures  of  danger  and  waylaying  (Job 
xviii.  9    10 ;  Pss.  lxiv  5  ;  cxl.  5)."— Prevented 
m3.  —  Barnes  :   "  The  word  here  used  in  Hebrew, 
as  our  wovd  prevent  did  originally,  means  to  an- 
tie,   to    go  before.     The    idea    here   is   that 
those   snares  had,  as    it  were,  suddenly  rushed 
upon    lu m,   or    seized    him.     They  came    before 
lii in  in  his  goings,  and  bound  him  fast." — C.  A. 

J5]f 

[Ver.  G.  In  my  distress. — Under  the  expe- 
rience of  the  brooks  of  evil,  the  snares  of  death 
and  the  bands  of  the  under-world  mentioned, 
probably  referring  to  the  anguish  of  the  most  try- 
ing periods  of  his  persecution  by  Saul. — And 
cried. — The  anxiety  of  soul  demanding  imme- 
diate relief  expresses  itself  in  the  cry. — Tem- 
ple.—  Perowne:  "Not  the  temple  or  tabernacle 
on  .Mt.  Ziou,  but.  the  temple  in  heaven  wherein 
tin!  especially  manifests  His  glory,  and  where 
He  is  worshipped  by  the  heavenly  hosts — a  place 
which  is  both  temple  and  palace." — And  my 
cry  came  before  him. — B*rnes  :  "  It  was  not 
intercept.'  1  on  the  way,  but  came  up  to  Him." — 
Into  his  ears. — ••  Indicating  that  He  certainly 
heard  it"  The  cry  of  the  suffering  Psalmist, 
in  peril  of  death,  speeds  its  way  with  more  than 
the  speed  of  light,  to  the  palace  of  Jehovah,  to 
His  very  presence,  into  His  very  ears,  aud  the 
response  is  given  with  the  same  wonderful  di- 
rectness by  Jehovah.  Perowne:  "The  deliver- 
ance is  now  pictured  as  a  magnificent  theophany. 
God  comes  to  rescue  His  servant  as  He  came  of 
old  to  Sinai,  and  all  nature  is  moved  at  His 
coming.  Similar  descriptions  of  the  Divine 
manifestation,  and  of  the  effects  produced  by  it, 
occur  Pss.  lxviii.  7,  8;  lxxvii.  14-20;  Ex.  xix. ; 
Judges  v.  4;  Amos  ix.  5  ;  Micah  i.  3  ;  Hub.  iii. ; 
but  the  image  is  nowhere  so  fully  carried  out  as 


*  [De  Wette  :  "  Wav  -*.  great  waters  are,  especially  to  the 
Hebrews,  a  frequent  figure  of  misfortunes,  danger  (ver.  16; 
Ps.  xxxii.G;  xlii.  7  ;  lxix.  li;  sci  likewise  to  the  Greeks." — 
('.  \.  B 

t  For  the  explanation  of  the  mingling  of  bands  and 
we  may  think  of  those  brooks  "i  Pales- 
tine which  are  ordinarily  dry,  or  containing  but  little  water, 
bat  when  the  storms  burst  upon  the  land,  tli  >y  rush  In  tor- 
rents, overflow  their  banks  and  entrap  the  unwary  in  their 
waters;  they  lay  hold  of  him,  bind  him  fast,  surround  him, 
and  lead  him  to  his  death.  Thus  the  Kishon  overwhelmed 
the  linst  of  Sisera.  And  the  Psalmist  was  In  corresponding 
danger  from  the  storm  of  evil  with  its  rushing  flood  and 
ensnaring  waters,  vid.  especially  Pss.  xlii.  7  ;  lxix.  1  and  2. — 
C.  A.  B.] 


here.  David's  deliverance  was,  of  course,  not 
really  accompanied  by  such  convulsions  of  na- 
ture, by  earthquake,  aud  fire,  and  tempest,  but 
his  deliverance,  or  rather  his  manifold  deliver- 
ances, gathered  into  one  as  he  thinks  of  them, 
appear  to  him  as  a  marvellous  proof  of  the  Divine 
Power,  as  verily  effected  by  the  immediate  pre- 
sence and  finger  of  God,  as  if  He  had  come  down 
Ln  visible  form  to  accomplish  them.  The  image  is 
carefully  sustained  throughout.  First,  we  have 
the  earthquake,  and  then,  as  preluding  the  storm, 
and  as  herald  of  God's  wrath,  the  blaze  of  the 
lightning  (vers.  7,  8).  Next,  the  thick  gather- 
ing of  clouds,  which  seem  to  touch  and  envelop 
the  earth;  the  wind,  and  the  darkness  which 
shrouds  Jehovah  riding  on  the  cherubim  (9-11). 
Lastly,  the  full  outburst  of  the  storm,  the  clouds 
parting  before  the  presence  and  glory  of  Jeho- 
vah, and  pouring  upon  the  earth  the  burden  with 
which  they  were  heavy — the  thunder,  and  the 
lightning,  and  the  hail, — the  weapons  of  Jehovah 
by  which,  on  the  one  hand,  He  discomfits  His 
enemies,  and,  on  the  other,  lays  bare  the  depths 
of  the  sea,  aud  the  very  foundations  of  the  world, 
that  He  may  save  His  servant  who  trusts  in  Him 
(11-16)." — C.  A.  B] 

Sir.  IV.  Ver.  7.  Foundations  of  the 
mountains  [A.  V.,  hills]. — 2  Sam  xxii.  has  in- 
stead of  the  earth,  the  heavens,  and  it  is  gene- 
rally understood  of  the  mountains  as  the  pillars 
of  the  heavens  (Job  xxvi.  11).  [Jehovah  is 
represented  as  moved,  by  the  cry  of  the  suffer- 
ing Psalmist,  to  anger,  His  wrath  is  kindled 
against  His  enemies  with  the  brooks  of  evil  and 
the  snares  of  death.  The  earth  and  its  founda- 
tions shake  under  the  emotions  of  Divine  wrath. 
— Smoke  in  his  nostrils. — Hupfeld:  "Wrath 
is  poetically  represented  as  the  nose  snorting, 
taken  from  the  action  of  an  angry  man  (Calv., 
Geier),  or  rather  beast,  as  a  horse,  lion  (llosenm.), 
comp.  particularly  the  description  of  the  croco- 
dile, Job  xli.  11  sq. ;  as  then  that  is  indeed  the 
proper  meaning  of  ^X  (from  ^JX  snort,  that  is, 
breathe  through  the  nose),  and  hence  likewise 
among  the  Greeks  and  Romans  the  nose  was  the 
Beat  and  organ  of  wrath.  Here  it  is  increased 
to  smoke,  as  it  is  often  said  of  the  wrath  of 
God,  ji^jr.  ^X,  His  nose  (or  His  wrath)  smokes, 
Ps.  lxxiv.  1  ;  lxxx.  4;  Deut.  xxix.  It).  This  is 
connected  with  fire  (as  lsa.  lxv.  5),  the  usual 
figure  of  wrath  in  all  languages,  and  here  in- 
deed from  His  mouth,  parallel  with  the  smoke 
in  the  nose,  as  with  the  crocodile,  Job  xli.  13." 
— Burning  coals  blazed  from  it,  that  is, 
from  the  mouth,  parallel  with. fire  out  of  His  mouth 
devoured  (Hupfeld,  Delitzsch,  el  al.),  not  as  (he 
A.  V.,  coals  were  kindled  by  it. — Delitzsch  :  "When 
God  is  angry,  according  to  the  Old  Testament 
ideas,  the  power  of  wrath  present  in  Him  is 
kindled,  and  flames  up,  and  breaks  forth.  The 
snorting  of  wrath  may  therefore  be  called  the 
smoke  of  the  fire  of  wrath  (Ps.  lxxiv.  1  ;  lxxx. 
:!)  ;  smoke  is  as  the  breath  of  fire  and  the  vio- 
lent hot  breath,  which  is  drawn  in  and  out 
through  the  nose  of  the  wrathful  (comp.  Job 
xli.  12),  is  as  smoke,  which  curls  upward  from 
the  internal  fire  of  wrath.  The  fire  of  wrath 
"  devours  out  of  the  mouth."  that  is,  flames 
forth  from  the  mouth,  devouring  all  that  it  lays 
hold  of,  with  men  in  angry  words,  with  God  in 


142 


THE  FIRST  BOOK  OF  PSALMS. 


fiery  powers  of  nature  which  correspond  with  His 
wrath  and  serve  it,  especially  the  fire  of  the  light- 
ning. It,  is  first  of  all  the  lightning  which  is  here 
compared  to  the  flaming  up  of  glowing  coals.  The 
power  of  the  wrath  of  God,  realizing  itself,  be- 
comes a  flame,  and  before  its  fire  is  entirely  dis- 
charged, announces  itself  in  lightnings."  The  re- 
ference in  this  strophe  is  to  the  approaching  storm 
with  its  distant  flashes  of  lightning. — C.  A.  B.] 

Sir.  V.  Ver.  9.  [He  bowed  the  heavens 
and  cams  down. — The  storm  is  near  at  hand, 
the  dark,  masses  of  clouds  descend  and  seem 
almost  to  touch  the  earth,  vid.  Ps.  cxliv.  5;  Ex. 
xix.  18;  Isa.  lxiv.  1.  Parallel  with  this  is  the 
second  clause. — Dark  clouds  under  his  feet. 
— Comp.  Nah.  i.  3  sq.,  where  the  clouds  are 
called  the  "dust  of  His  feet."— C.  A.  B.] 

Ver.  10.  [Ha  rode  upon  the  cherub  and 
did  fly. — As  in  the  preceding  verse  the  presence 
of  Jehovah  in  the  dark  and  overhanging  storm- 
cloud  is  represented  by  His  agency  in  bowing 
the  clouds  and  treading  them  down  to  the  earth, 
so  in  this  verse  His  presence  in  the  strong  wind 
which  precedes  the  outbreaking  of  the  storm  is 
represented  by  His  riding  upon  the  cherub.  The 
cherub  is  used  here  as  a  collective  for  the  plural. 
The  cherubim  are  composite  creatures,  em- 
bracing in  one  the  forms  of  the  ox,  the  lion,  the 
eagle  and  man;  they  represent  in  the  unity  of 
their  conception  the  entire  creation  in  its  most 
perfect  form  as  the  servant  of  Jehovah,  through 
the  faces  and  forms  of  the  four  most  prominent 
and  characteristic  creatures  which  reflect  t*e 
attributes  and  glory  of  God.  They  are  repre- 
sented as  the  bearers  of  the  throne  of  Jehovah 
(Ezek.  i.  and  x.),  the  guardians  of  Eden  (Gen. 
iii.  24),  and  the  most  holy  place  and  the  mercy- 
seat.  They  fly  in  a  whirlwind  and  with  flaming 
fire  and  lightning  (Ezek.  i.  4,  13),  and  "the  noise 
of  their  wings  is  like  the  noise  of  great  waters  " 
(Ezek.  i.  24),  the  glory  of  God  is  above  the  che- 
rubim which  form  Hislivingchariot.* — C.  A.  B.] 

Soar  on  the  wings  of  the  wind  [A.  V., 
fly~\. — 2  Sam.  xxii.  has  instead  of  soar  a  weaker 
word,  He  appeared  [\.  V.,  was  Been],  yet  not 
in  all  MSS.;  perhaps  it  originated  merely  by  a 
slip  of  the  pen,  changing  ~\  into  "I.  [This  clause 
is  parallel  with  the  preceding ;  the  wind  which 
accompanies  the  chariot  of  the  cherubim  is  re- 
presented as  winged.  As  Jehovah  rides  upon 
the  cherubic  car,  He  soars,  borne  by  the  wings 
of  the  wind,  vid.  Ps.  civ.  3;  Isa.  lxvi.  15;  Nah.  i. 
3.  Ilupfeld,  with  Calvin,  thinks  that  the  cherub 
here  represents  the  storm  wind,  or  the  clouds  ; 
Kiehm,  that  we  have  here  an  indication  of  the 
original  meaning  of  the  cherub,  but  it  is  better  to 
regard  the  clauses  as  parallel  yet  distinct  in  idea, 
Jehovah  rides  upon  the  cherubic  chariot  as  the 
God  of  the  Covenant,  and  soars  on  the  wings  of 
the  wind  as  the  God  of  nature. — C.  A.  B.] 

Ver.  11.  He  made  darkness  His  veil 
[A.  V.,  His  secret  place. — Barnes:  "The  word 
rendered  secret  place — "IHD — means  properly  a 
hiding;  then  something  hidden,  private,  secret. 

*  [For  a  full  discussion  of  the  Cherubim  vid.  Bahr.,  Si/m- 
b'dik  d.  Mos.  Call.  I.  311  sq.,  310  sq. ;  Hertle-,  Geist  d.  Hcb. 
P'/es.  I.  1,  6 ;  Hengst.,  Bilch.  Mosis  und  JEgypt.  157  Bq. ; 
lti")im,  Cont'it.  de  natura  et  nntvme  symbolica  Cherubnrum ; 
Herzog,  Real  Encyctopridie  Cherubim;  Pairbairn,  Typology  I. 
185  sq.;  Smith's  Diet,  of  the  Bible,,  art.  Cherubim,  etc. — C.  A.  B.] 


Hence  it  means  a  covering,  a  veil.  Comp.  Job 
xxii.  14;  xxiv.  15.  Here  the  meaning  seems  to 
be  that  God  was  encompassed  with  darkness. 
He  had,  as  it  were,  wrapped  Himself  in  night, 
and  made  His  abode  in  the  gloom  of  the  storm. " 
— Round  about  him  belongs  to  covering  and 
not  to  pavilion,  as  A.  V. — His  tent  is  parallel 
with  veil  and  dependent  upon  the  same  verb,  not 
with  the  copula,  as  in  A.  V.  [His  pavilion  were). 
C.  A.  B.]. — 2  Sam.  xxii.  has,  instead  of  dark- 
ness of  waters  [A.  V.,  dark  waters'],  a  word, 
which  has  originated  perhaps  by  a  slip  of  the 
pen,  to  which  according  to  the  Arabic  we  can 
only  give  the  meaning  of  "  collection  of  waters." 
2  Sam.  xxii.  has  likewise  :  He  made  darkness 
tabernacles  roundabout  Him,  which  is  a  weaken- 
ing of  the  idea  of  the  Psalm.  [This  verse  is  a 
description  of  the  storm  in  it3  momentary  lull, 
before  bursting  forth.  The  angry  Jehovah  stays 
His  cherubic  car,  veils  Himself  with  the  dark 
clouds,  and  piles  up  the  darkness  of  waters  and 
the  thick  clouds  like  a  tent  in  which  He  meant 
to  dwell.— C.  A.  B.] 

Ver.  12.  [Ilupfeld:  "Finally  the  storm  of 
Divine  wrath  breaks  forth  and  discharges  itself 
in  thunder,  hail  and  lightnings,  etc.,  on  the 
heads  of  the  wicked." — C.  A.  B  ]  The  read- 
ing of  2  Sam.  xxii.,  from  the  brightness  be- 
fore Him  coals  of  fire  burned  [A.  V.,  Through 
the  brightness  before  Him  were  coals  of 
fire  kindled]  is  easier.  Many  interpreters 
likewise  would  blot  out  the  strange  word  "  His 
clouds,"  and  translate  :  hail  and  coals  of  fire 
went  forth,  or  rushed  forth  (Hupf. ).  If  this 
remain,  our  translation,  after  Hupf.  and  Delitzsch, 
is  the  best  recommended  :  From  the  bright- 
ness before  him  passed  through  his  clouds 
hail  and  coals  of  fire. — For  the  interpreta- 
tions:  "vanished"  (Alex.,  Jerome,  Calv.),  or 
"broke  up,"  so  that  hail  and  coals  of  fire  went 
forth  (Luther,  Geier,  J.  H.  Mich.,  Kosenm.),  or 
that  the  last  words  are  to  be  taken  as  an  outcry 
of  astonishment  (Hengst.,  Ewald,  Olsh.),  are 
doubtful  and  find  no  support  in  the  parallel 
words  in  ver.  13  (G.  Baur),  as  if  the  repeated 
breaking  forth  of  the  lightning  would  be  pic- 
tured by  the  restoration  of  those  words  which 
had  been  taken  away.  For  in  ver.  13,  these 
words  not  only  are  lacking  in  2  Sam.  xxii.,  but 
likewise  in  the  Sept.  of  our  Psalm  ;  they  disturb 
the  structure  of  the  verse,  and  find  no  support 
(as  Hengst.  contends)  in  the  reference  to  Ex.  ix. 

23,  where  the  connection  of  words  is  different. 
If,  however,  their  dependence  upon  the  verb, 
sent  forth  [A.  V.,  gave],  is  maintained,  then  the 
poetry  of  that  interpretation  is  lost.  [The  A. 
V.,  ''At  the  brightness  (that  teas)  before  Him  His 
thick  clouds  passed,  hail  (stones')  and  coals  of  fire ," 
does  not  give  a  good  sense.  The  idea  is  that 
Jehovah  discharged  through  the  darkness  that 
veiled  His  brightness  the  weapons  of  His  wrath, 
hail  and  coals  of  fire.  Comp.  the  description  of 
the  destruction  of  the  Canaanites,  Josh.  x.  11,  fire 
mingled  with  hail  plaguing  the  Egyptians,  Ex.  ix. 

24,  so  also  in  Isa.  xxviii.  17;  xxx.  30. — C.  A.  B.] 
Ver.  13.  Instead  of  in  the  heavens,  2  Sam. 

xxii.  has  the  reading:  from  heaven,  which  most 
interpreters  prefer. 

Ver.  14.  The  suffix  em  [them,  object  of  the 
verb,  scattered  and  discomfited]  refers  not  to  the 


PSALM  XVIII. 


143 


arrows  and  lightnings  (ancient  interpreters),  but 
to  the  enemies,  who  are  not  named,  it  is  true, 
yeJ  are  before  the  mind  of  the  Psalmist.  Ewald 
refers  it  to  the  waters  which  are  directly  men- 
tioned, on  account  of  the  easy  grammatical  con- 
nection. Instead  of  Ha  shot  (or  He  threw, 
which  meaning  31  has  in  Gen.  xlix.  23),  many 
interpreters  read  here,  in  place  of  the  verb,  the 
well-known  adverb  ra6=many,  in  abundance. 

[Sir.  VI.  Ver.  15.  This  storm  of  Divine  wrath 
not  only  scattered  and  discomfited  the  enemies 
of  the  Psalmist  as  the  Canaanites  befo"?  '  xshua, 
and  the  Egyptians  before  Moses,  but  likewise 
burst  in  fury  upou  the  earth,  laying  bare  the 
beds  of  the  waters,  as  of  the  lied  Sea  and  the 
Jordan,  for  the  passage  of  the  Israelites,  dis- 
closing the  foundations  of  the  world.  This  was 
accomplished  by  the  strong  wind,  the  blast  of 
the  breath  of  Thy  nostrils.— C.  A.  13] 

[S'r.  VII.  Ver.  lb\  The  Psalmist  here  leaves 
the  figure  of  the  Theophany  and  returns  to  the 
more  simple  ideas  of  Strophe  III.  He  realizes 
once  more  his  own  personal  danger,  in  peril  of 
death  and  exposed  to  the  brooks  of  evil  and  the 
bands  of  Sheol.  Jehovah  reached  from  above 
—  He  stretched  forth  His  hand  (nor  as  in  A.  V., 
lb'  sent  from  above),  He  laid  hold  of  me  (A.  V., 
look  me,  not  so  good),  and  drew  me  up  out  of 
great  waters,  that  is,  the  brooks  of  evil,  which 
have  well  nigh  overwhelmed  the  Psalmist  and 
snared  him  in  their  bands  of  death.  Nothing 
can  be  more  simple  and  touchingly  beautiful 
than  this  description  of  his  deliverance.  Alex- 
ander supposes  a  reference  here  to  the  "  histori- 
cal fact  and  the  typical  meaning  of  the  deliver- 
ance of  Moses,  and  a  kind  of  claim  upon  the 
part  of  David  to  be  regarded  as  another  Moses." 

Ver.  17.  The  Psalmist  now  leaves  his  figures 
of  speech  and  states  in  simple  terms  that  Jeho- 
vah delivered  him  from  his  strong  enemy. 
This  strong  enemy  was  probably  Saul. 

Ver.  18.  They  fell  upon  me  in  the  day  of 
my  calamity  (A.  V.,  prevented  me,  incorrect)  ; 
but  Jehovah  was  his  support ;  they  could  not 
overcome  Him. 

Ver.  19.  Large  place. — He  brought,  him  forth 
from  his  straits  of  trouble,  and  gave  him  ample 
room  to  recover  himself  and  extend  himself  to 
his  heart's  content,  vid.  Ps.  iv.  1. — C.A.  B.] 

[Sir.  VIII.  Vers.  20-23.  This  strophe  gives  the 
reason  why  Jehovah  delighted  in  him  and  de- 
livered him.  His  profession  of  personal  in- 
tegrity is  like  that  of  the  previous  Psalm  (Ps. 
xvii.  3).  Perowne:  "The  words  are,  in  truth, 
words  of  child-like,  open-hearted  simplicity,  not 
of  arrogant  boastfulness."  They  are  not  incon- 
sistent with  the  latter  period  of  his  life.  David 
in  his  life  was  guilty  of  great  sins  and  suffered 
Divine  chastisements  and  confessed  that  he  was 
receiving  the  penalty  of  his  crimes,  yet  in  this 
Psalm,  where;  he  is  praising  the  deliverances  of 
his  God.  he  likewise  shows  that  these  were  tes- 
timonies of  Divine  favor  to  him  and  of  approval 
of  his  uprightness  and  integrity.  If  in  other 
Psalms  David  is  sincere  in  his  confessions  under 
the  experience  of  Divine  chastisement,  he  is 
likewise  sinc-re  in  this  Psalm  in  his  professions 
under  the  experience  of  Divine  deliveranoes 
The  penitential  Psalms  stand  for  themselves  and 
the  Psalms  which  assert  innocence   and   upright- 


ness stand  for  themselves,  there  is  no  inconsist- 
ency if  we  recognize  the  difference  of  experience 
in  the  godly  man  as  expressed  in  these  two  classes 
of  Psalms.  Delitzsch:  "In  this  strophe  Ps. 
xviii.  has  the  same  tone  as  Ps.  xvii.  and  lor  this 
reason  it  follows  it.  Compare  the  testimony  of 
David  himself  1  Sam.  xxvi.  23  sq.,  the  testimony 
of  God  1  Kings  xiv.  8,  the  testimony  of  history 
1  Kings  xv.  •')  ,   xi.  4." — C.  A.  B  ] 

Str.  IX.  Ver.  26.  2  Sam.  xxii.  has  instead  of 
man,  hero  [A.  V.  does  not  distinguish,  but  has 
man  in  both  versions — C.  A.  B.].  The  other  dif- 
ferences in  this  section  are  still  less  importantand 
relate  only  to  grammatical  forms  or  differences 
in  orthography.  [Barnes:  "  From  the  particular 
statement  respecting  the  Divine  dealings  with 
himself  the  Psalmist  now  passes  to  a  general 
statement  (suggested  by  what  God  had  done  for 
him)  in  regard  to  the  general  principles  of  the 
Divine  administration.  That  general  statement 
is,  that  God  <le>iU  ivith  men  according  to  their 
character  ;  or  that  He  will  adapt  His  providential 
dealings  to  the  conduct  of  men.  They  will  find 
Him  to  be  such  towards  them  as  they  have  shown 
themselves  to  be  towards  Him."  Delitzsch  :  "  The 
truth  here  expressed,  is  not  that  the  idea  which 
man  forms  of  God  is  constantly  the  mirror  of  his 
soul,  but  that  the  dealing  of  God  with  men  is  the 
mirror  of  the  relation  in  which  God  puts  Him- 
self to  him."— C.  A.  B.] 

Ver.  27.  In  2  Sam.  xxii.  is  either  :  Thine  eyes 
Thou  didst  let  fall  upon  the  proud  ;  or,  Thine 
eyes  (look)  upon  the  proud,  (whom)  Thou  dost 
humiliate  [A.  V.,  Thine  eye*  {are)  upon  the  haughty 
{that)  Thou  mayest  briny  {//tent)  down], 

Str.  X.  Ver.  28.  Thou  makest  light  my 
lamp  [A.  V.,  "  Thou  wilt  light  my  candle."  The 
Hebrew  imperfects  are  not  here  futures  but  in- 
definite designations  of  continued  and  incom- 
plete action. — (J.  A.  B.].  Lamp  not— light- 
happiness  (the  majority  of  interpreters),  but 
burning  lamp,  the  putting  out  of  which  shows 
the  desolation  of  the  tabernacle,  the  aban- 
donment of  the  house  (Harmar,  Beob.  aus  dent 
Orient,  I.  180  sq.),  and  therefore  is  frequently 
used  as  figurative  -of  destruction  and  ruin,  as 
well  of  the  individual  (Job  xviii.  0;  xxi.  17; 
Jer.  xxv.  10:  Prov.  xiii.  9;  xx.  20;  xxiv.  20), 
as  particularly  of  his  race  (2  Sam.  xxi.  17) ;  as 
the  continual  burning  and  care  of  the  lamp 
serves  as  a  figure  of  the  preservation  of  life  and 
the  condition  of  prosperity  (Job  xxix.  3;  Prov. 
xxxi.  18),  and  is  especially  applied  to  the  con- 
tinuance of  the  house  of  David  (1  Kings  xi.  36; 
xv.  4;  2  Kin^s  viii.  19;  Ps.  exxxii.  1 7 ;  De 
Wette,  fiupf.,  Delitzsch).  This  passage  is  abbrevi- 
ated in  2  Sam.  xxii.,  and  so  used  that  Jehovah 
Himself  is  called  the  lamp  of  David.  In  2  Sam. 
xxii.  "my  God"  is  lacking  in  the  second  mem- 
ber of  the  verse. 

[Ver.  2!>.  For  by  thee  I  run  upon  troops, 
and  by  my  God  I  leap  over  walls  (A.  V.,  I 
have  run  through  a  troop  ....  have  I  leaped 
over  a  wall). — The  imperfects  are  not  pre- 
terites, but  are  indefinite,  as  generally  in  this 
Psalm  [vid.  notes  on  ver.  3).  Barnes:  "The 
word  troop  here  refers  to  bands  of  soldiers,  or 
hosts  of  enemies.  The  word  rendered  run 
through  [A.  V.]  means  properly  to  run ;  and 
then,  as  here,  to  run  or  rush  upon  in  a  hostile 


144 


THE  FIRST  BOOK  OF  PSALMS. 


sense;  to  rush  with  violence  upon  one.  The 
idea  here  is,  that  he  had  been  enabled  to  rush 
with  violence  upon  his  armed  opposers  ;  that  is, 
to  overcome  them  and  secure  a  victory.  The 
allusion  is  to  the  wars  in  which  he  had  been 
engaged'."  The  second  clause  carries  on  the  idea 
of  the  first,  he  attacks  the  troops  of  his  enemies, 
he  breaks  their  ranks,  he  rushes  upon  their  for- 
tified towns,  he  mounts  and  leaps  over  their  walls 
and  captures  them.  Comp.  Joel  ii.  7.  This  had 
been  his  experience  of  the  gracious  help  of  his 
God  who  had  enabled  him  to  do  this. — C.  A.  B.] 

[Sir.  XI.  Ver.  30.  Delitzsch:  "Sxn  [(.4s  for) 
Ood,  A.  V.]  is  nom.  abs.  as  "^H,  Deut.  xxxii.  4; 
this  ancient  Mosaic  expression  sounds  here  again 
as  2  Sam.  vii.  22,  in  the  mouth  of  David.     The 

article  of  7XD  points  to  the  God  historically  re- 
vealed. His  way  is  faultless  and  unblamable. 
His  word  is  DiM"!^,  not  drossy  ore,  but  pure  gold, 

freed  from  dross,  Ps.  xii.  7.  He  who  withdraws 
himself  in  Him,  the  God  of  promise,  is  shielded 
from  all  dangers.  Prov.  xxx.  5  is  borrowed 
from  this  passage." 

Ver.  31.  Hupfeld:  "Jehovah  alone  is  true 
God,  that  is,  Who  can  and  will  help.  This  is 
parallel  with  "Hi',  rock  (comp.  ver.  2),  here  used 
at  once,  as  the  name  of  God,  as  Deut.  xxxii.  4, 
15,  18,  30  sq.,  37  ;  Isa.  xliv.  8,  etc. ;  frequently  as 
a  clause  in  contrast  with  the  vain  idols,  especially 
Deut.  xxxii.  31  ;  1  Sam.  ii.  2 ;  but  likewise  with  all 
the  false  props  and  idle  hopes  on  which  man  gladly 
builds  instead  of  on  God  only  (Calv.)." — C.  A.  B.] 

[Str.  XII.  Ver.  32.  The  God  who  girdeth 
me  with  strength.  (A.  V.  (It  is)  God  that). 
The  reference  is  to  "our  God"  of  ver.  31. 
Alexander:  The  imparting  of  a  quality  or  be- 
stowing of  a  gift  is  in  various  languages  described 
as  clothing.  Thus  the  English  words  endue  and 
invest  have  almost  lost  their  original  meaning. 
The  figure  of  girding  is  peculiarly  significant, 
because  in  the  oriental  dress  the  girdle  is  essen- 
tial to  all  free  and  active  motion. — My  way 
perfect. — Hupfeld :  "  Manifestly  is  correlative  of 
the  same  phrase,  ver.  30  applied  to  God,  as  the 
effect  of  it  and  thereby  mediately  the  same  as, 
even,  easy,  free,  that  is  a  successful  way." 

Ver.  33.  He  maketh  my  feet  like  hind's 
feet.  Barnes:  "So  Hab.  iii.  19.  He  will  make 
my  feet  like  hind's  feet,  and  he  will  make  me  to 
walk  upon  mine  high  places.'  The  hind  is  the 
female  deer,  remarkable  for  fleetness  or  swift- 
ness. The  meaning  here  is,  that  God  had  made  him 
alert  or  active,  enabling  him  to  pursue  a  flying 
enemy,  or  to  escape  from  a  swift-running  foe."* 
— And  setteth  me  upon  my  high  places. 
Alexander:  "My  heights,  those  which  are  to  be 
mine  by  right  of  conquest  and  by  Divine  gift. 
The  heights  may  be  the  natural  highlands  of  the 
country  or  the  artificial  heights  of  its  fortified 
places."f 


*  [De  Wette  :  "  Swiftness  in  running  was  a  celebrated  vir- 
tue of  the  ancient  heroes,  because  fleeing  was  no  disgrace  and 
often  a  necessary  stratagem.  Achilles  is  called  7rdSas  a»cus 
II.  a.  58,-  with  renown;  1  Chron.  xii.  8,  it  is  said  of  two 
heroes  :  as  roes  upon  the  mountain  in  swiftness ;  comp.  2 
Sam.  i.  23.     Hamas  ed.  Prey  tag,  p.  84  sq." — C.  A.  B.] 

•f-  [This  is  the  view  of  Calvin  and  Ilengst.,  but  it  is  strong- 
ly opposed  by  De  Wette  and  Ilupf.,  who  contend  that  David 
alludes  to  swiftness  of  flight  and  refuge  upon  his  high  places. 
The  Psalmist  is,  however,  speaking  of  the  help  of  the  Lord, 


Ver.    34.      He    teacheth    my    hands    to 

war. — Barnes:  "The  skill  which  David  had 
in  the  use  of  the  bow,  the  sword,  or  the 
spear,  all  of  which  depends  on  the  hands, — 
he  ascribes  entirely  to  God." — And  mine 
arms  bend  the  bow  of  brass. — (A.  Y., 
incorrectly,  "So  that  a  bow  of  steel  is  broken 
by  my  arms")  Perowne:  'Tinnj,  not  (as  Kim- 
chi)  Niph.  of  TSV\T\  'is  broken  '  but  Piel  of  n]"U, 
'to  press  down  and  so  to  bend,'  so  Ilupf.,  De 
Wette,  Ewald,  Delitzsch,  Alexander,  et  at.  Pe- 
rowne: "  Here  the  bending  of  a  bow  of  brass  (or 
bronze,  rather,  \a').K6q.  which  seems  to  have  been 
tempered,  and  rendered  pliable  like  steel  with  us), 
indicates  his  great  strength  (comp.  Job  xx.  24.) 
In  Homer,  Ulysses  leaves  behind  him  at  Ithaca 
a  bow  which  no  one  but  himself  could  bend." 
— C.  A.  B.] 

Sir.  XIII.  Ver.  35.  Condescension,— [A. 
V.,  gentleness^.  The  word  HIJ^  always  means, 
merely  the  bowing  of  one's  self  and  not  the 
humiliation  of  another.  Therefore  the  transla- 
tion of  Luther,  after  the  Sept.,  Vulg.,  "  If  Thou 
humiliatest  me,  Thou  makest  me  great,"  is  inad- 
missible. It  is  true  this  word,  which  expresses 
the  idea  of  humility  (Prov.  xv.  32;  xxii.  4)  is 
used  with  reference  to  God  only  in  this  passage; 
since  however  in  Ps.  xlv.  4  it  denotes  the  cor- 
responding attribute  of  the  condescension  of  the 
king,  it  is  unnecessary  to  explain,  with  Hitzig, 
after  the  Arabic  ;  Thy  care,  favor  ;  or  with  Olsh. 
to  correct  ^Ip  with    T"]p"H,j;  that  is  thy  help. 

The  reading  2  Sam.  ^ru^  is  hardly  to  be  ex- 
plained as  if  the  1  merely  quiesces  (Kimchi); 
still  less  is  the  meaning  to  be  forced  by  altering 

the  vowel  points  T"|n'j^  (J.  H.  Mich.,  Hengst.) 
to  that  of  '  humility '  (Sept.,  Pesch.,  Theod., 
Symm.) ;  but  to  translate,  there,  with  the  Chald., 
Thy  hearing  [A.  V.  does  not  distinguish  but  uses 
the  same  word,  gentleness. — C.  A.  B.] 

[Ver.  36.  Thou  hast  enlarged  my  steps 
under  me. — Barnes:  "The  idea  here  is,  'Thou 
hast  made  room  for  my  feet,  so  that  I  have  been 
enabled  to  walk  without  hindrance  or  obstruction.' 
So  in  Ps.  xxxi.  8,  'Thou  hast  set  my  feet  in  a 
large  room.'  The  idea  is,  that  he  was  before 
straitened,  compressed,  hindered  in  his  goings, 
but  that  now  all  obstacles  had  been  taken  out  of 
the  way,  and  he  could  walk  freely. — That  my 
feet  did  not  slip.  Margin,  'mine  ankles.' 
The  Hebrew  word  means  properly  a.  joint;  small 
joint;  especially  the  ankle.  The  reference  here 
is  to  the  ankle,  the  joint  that  is  so  useful  in 
walking,  and  that  is  so  liable  to  be  sprained  or 
dislocated.  The  meaning  is  that  he  had  been  ena- 
bled to  walk  firmly;  that  he  did  not  limp." — C.A.B.] 

[Str.  XIV.  Vers.  37-40.  The  consequences  of 
Divine  assistance  were  the  subjugation  and  de- 
struction of  his  enemies.  Delitzsch:  "Thus 
fighting  in  God's  strength,  with  God's  weapons 
and  under  God's  assistance  he  beat,  subjected, 
annihilated  all  his  enemies  in  domestic  and  fo- 
reign wars.  According  to  Hebrew  syntax,  all 
this  is  retrospective. 

in  giving  him  strength  and  power,  and  it  is  better  to  inter- 
pret this  verse  consistently  with  the  preceding  and  following, 
of  attacking  and  conquest,  and  not  of  fleeing  from  his  ene- 
mies.—C.  A.  B.] 


PSALM  XVIII. 


145 


Ver.  40.  And  my  enemies,  Thou  gavest 
to  me  the  back. — (A.  V.  Thou  hast  also  given 

me  the  neck  of  mine  enemies.  Hupfeld:  'ir]^i'  JH3-. 
is  elsewhere  intransitive  (2  Chron.  xxix.  0.)= 
fp'p  "JDH,  ^j?  PUS  (Josh.  vii.  8,  12)  to  turn  the 
back  =terga  dare,  vertere.  flee;  is  here  causative 
to  make  the  enemies'  backs  that  is  fugitives  as 
Kx.  xxiii.  27,  and  in  like  sense  Ps.  xxi.  12. 
UD'iJ  JYu/  to  make  backs:  necks,  backs, =present 
their  necks  or  backs  to  the  pursuers,  who  see 
them  only  on  this  side  and  thus  only  as  necks 
and  backs.  Comp.  Jer.  xviii.  17.  "I  will  see 
them  as  backs  and  not  as  face,  that  is  behind 
and  not  before."  So  Gesen.,  De  Wette,  Delitzsch, 
Perowue,  Alexander,  el  al.  Barnes,  however, 
prefers  t lie  A.  V.  and  understands  it  "complete 
subjection, — as  when  the  conqueror  places  his 
foot  on  the  necks  of  his  foes." — C.  A.  B. 

Sir.  XV.  Ver.  41.  2  Sam.  xxii.  has,  thry  looked 
[instead  of,  theycried].  [Delitzsch:  "Their prayer 
to  their  idols  and  even  to  Jehovah  forced  by 
necessity,  because  it  was  directed  to  Him  for 
their  own  interests  and  too  late,  was  vain." — 
C.  A.  B.] 

Ver.  42.  2  Sam.  xxii.  has:  "dust  of  the  earth" 
[instead  of  dust  before  the  wind]  ;  and  in  the  se- 
cond member  again:  "/  did  slump  them." 
[Barnes:  "As  the  fine  dust  is  driven  by  the 
wind,  so  they  fled  before  me.  There  could 
be  no  more  striking  illustration  of  a  dis- 
comfited army  flying  before  a  conqueror." — 
As  the  dust  in  the  streets. — Barnes:  "  The 
Idea  is,  that  he  poured  them  out,  for  so  the  He- 
brew word  means,  as  the  dirt  or  mire  in  the 
Streets.  As  that  is  trodden  on,  or  trampled  down 
so  they,  instead  of  being  marshalled  for  battle, 
were  wholly  disorganized,  scattered  and  left  to 
be  trodden  down  as  the  most  worthless  object 
is."— C.  A.  B.] 

Str.  XVI.  Ver.  43.  Strifes  of  the  people — 
This  is  referred  by  Hengst.,  Hitzig,  Delitzsch,  to 
the  internal  conflicts  with  reference  to  Saul  and 
Absalom,  and  they  then  explain  in  the  same  way 
the  reading  2  Sam.  xxii.  '3J^  =  my  people; 
whilst  Olsh.  supplies  the  thought,  "  with  other 
nations;"  and  the  Rabbins  regard  this  form  as 
plural.  Many  likewise  regard  the  Dj?  of  the 
Psalm  as  plural,  which  however  with  this  inter- 
pretation is  best  regarded  as  collective  (Ilupf. ) 
Hut  the  gogim  in  the  following  member  favors 
the  first  mentioned  interpretation,  as  likewise 
in  the  third  member  the  D>'  acquires  by  the 
following  relative  clause,  the  closer  meaning  of 
people  previously  unknown  to  the  Psalmist,  as 
foreign  and  distant.  In  the  first  member  the 
construction  is  like  Is.  xxvi.  2;  xlix.  8;  2  Sam. 
xxii.  has  [in  the  second  clause]  :  thou  hast  kept 
me  as,  or  thou  prescrvedst  me  to  be,  the  head 
of  the  heathen.  —  [Head  of  the  heathen. 
Hupfeld.  "It  is  questionable  whether  this  is 
historical  of  the  subjection  of  some  foreign  na- 
tions, or  whether  it  is  not  rat  Iter  in  ideal  univer- 
sality=sovereignty  of  the  world,  as  Ps.  ii."  It  is 
probahle  that  it  has  rather  a  historical  reference. 
This  is  more  in  keeping  with  the  entire  Psalm  as 
retrospective. — 0.  A.  B.] 

Ver.  4  4.  At  the  hearing  of  the  ear. — This 
is  regarded  by  most  interpreters  as  in  contrast 
10 


to  their  own  beholding  (Job  xlii  5,)=they 
heard,  without  seeing  me,  or  as  soon  as  the 
sound  of  command  from  the  distance  had  come 
to  them,  or  better,  as  soon  as  they  heard  t lie  re- 
port of  the  name  and  victories  of  David,  (Deut. 
ii.  25;  Josh.  vi.  27;  ix.  9;  Is.  xxiii.  5).  On  ac- 
count of  the  mention  of  obedience,  which  imme- 
diately follows,  others  (Slier,  Ilupf.,  Camph  ), 
regard  the  expression  as  like  the  German,  "at 
the  word  of,"  with  reference  to  the  command 
they  had  received  and  its  prompt  execution. 
Sachs  supposes  a  repetition  of  the  previous  word 
and  explains:  "They  only  know  me  by  the 
knowledge  of  the  ear." — Sons  of  foreign 
parts  dissembled  to  me. — [A.  V.  Strangers 
shall  submit  themselves.  Alexander:  "Sons  of 
outlands  will  lie." — C.  A.  B].  The  humble  ex- 
pressions of  the  conquered,  which  have  been 
forced,  are  often  mentioned  as  lies,  hypocrisy 
and  flattery. 

Ver.  45.  The  sous  of  foreign  parts  faded 
away.  —  The  victorious  power  of  David  has 
struck  them  as  a  fiery  win  I  (is.  xl.  7),  therefore 
they  wither  away. — Trembled  [A.  V..  be  afraid]. 
It  follows  from  Micah  vii.  17,  comp.  Hos.  xi.  11, 
that  Jin  must,  have  the  meaning  of  tremble.  It 
is  likewise  found  in  cognate  dialects.  The  word 
used  in  2  Sam.  xxii.  instead  of  this  "Un  which 
many  MSS.  and  ancient  translations  likewise 
have  in  the  Psalm,  means,  gird  themselves,  which, 
however,  is  an  unusual  expression  of  equipping 
oneself  for  flight.  The  meaning,  limp  (fc'ept. 
Vulg.,  Pesch.,  Kimchi),  however,  occurs  in 
cognate  dialects  and  is  accepted  by  Hitzig. 

Sir.  XVII.  Ver.  46.  Hitzig,  likewise,  with 
many  recent  interpreters,  regards  ver.  46  sq. 
as  optative,  as  if  the  cry  of  homage  and  rejoicing 
addressed  to  the  king,  which,  however  is  TV 
(1  Sam.  x.  24;  1  Kings  i.  30),  is  here  applied  to 
God.  But  it  is  better  with  S  pt.,  Jerome, 
Cleric,  to  regard  these  words  as  declarative 
clauses  in  the  sense  of  doxologies  (Hengst., 
Hupf.,  Delitzsch). 

Ver.  47.  The  rare  word  used  here  for  subdue, 
p3T]  is  iu  2  Sam.  xxii.  supplied  by  the  usual 
word  [TV]. 

Ver.  48.  Many  interpreters  understand  the 
Man  of  violence  to  be  particularly  Saul  (even 
Hitzig  and  Hengst.).  Most  interpreters  regard 
the  expression  as  collective  (I'rov.  iii.  31). 

Str.  XVIII.  Vers.  49-50.  [Delitzsch:  "The 
praise  of  such  a  God,  who  does  to  David  as  He 
lias  promised,  is  not  to  remain  limited  to  the  nar- 
row space  of  Israel.  If  the  Anointed  of  God 
makes  war  upon  the  heathen  with  the  sword, 
yet  it  is  that  finally  the  blessing  of  the  know- 
ledge of  Jehovah,  and  the  salvation  of  Je- 
hovah which  he  serves  as  mediator,  may 
break  its  way  to  them  in  this  manner.  With 
entire  propriety  Paul,  Rom.  xv.  9,  adduces 
ver.  49  of  this  Psalm,  together  with  Deut.  xxxii. 
43,  and  Ps.  cxvii.  1,  as  proof  that  salvation  be- 
longs likewise  to  the  Gentiles  according  to  the 
Divine  mercy.  What  is  stated  in  verse  50  as 
the  reason  and  the  subject  of  the  praise  which 
extends  beyond  Israel;  is.  if  David  is  its  author, 
as  Hitzig  recognizes,  a  very  consistent  echo  of 
the  Messianic  promise,  2  Sam.  vii.  12-16.  And 
Theodoret    without   impropriety  appeals   to   the 


146 


THE  FIRST  BOOK  OF  PSALMS. 


closing  words  D  n]f~^  against  the  Jews.  In 
whom  else,  than  in  Christ,  the  Son  of  David,  has 
David's  fallen  throne  enduring  existence,  and 
all  that  has  been  promised  to  David's  seed,  ever- 
lasting truth  aud  reality  ?  The  praise  of  Jehovah, 
the  God  of  David  His  anointed,  is,  according  to  its 
final  meaning,  praise  of  the  Father  of  Jesus 
Christ  "— C.  A.  B.] 

DOCTRINAL   AND    ETHICAL. 

1.  In  a  thankful  and  pious  heart  the  demon- 
strations of  the  love  of  God  beget  a  sincere  and 
hearty  return  of  love,  in  the  expression  of  which 
the  feelings  of  affection  meet  it  and  pervade  it 
with  the  recognition  of  great  obligations  and  the 
vow  of  entire  consecration,  (Deut.  vi.  5).  Those, 
however,  who  love  the  Lord,  are  as  tbe  sun, 
which  ascends  in  its  power  (Judges  v.  31).  It  is 
not  in  vain  that  they  take  refuge  with  God,  who 
is  the  strength  of  those  who  trust  in  Him,  and  on 
the  one  side  delivers  and  protects  them,  on  the 
other  fills  them  with  strength  to  continue  in  the 
hope  of  faith. 

2.  The  thankful  retrospect  of  previous  deliv- 
erances strengthens  the  faith  in  future  help  from 
God ;  and  he  who  bears  in  mind,  that  the  God 
invoked  by  him  is  the  Lord  of  Glory,  whom  the 
congregation  praises  with  adoration,  joins  in, 
on  his  part  with  one  song  of  praise  after  another 
and  finds  his  joy  in  the  declaration  of  the  bene- 
fits of  God,  his  pleasure  in  the  glory  of  the  Lord. 
Ecclesia  semper  vincit  semperque pugnat  et  superatis 
prieteritis  mails  paratus  ad  futura  mala  superanda. 
(Luther). 

3.  God's  being  enthroned  on  high  and  dwell- 
ing in  the  heavens,  does  not  separate  Him  from 
His  servants  on  earth  ;  it  merely  exhibits  Him 
in  His  exaltation  above  all  the  powers  of  the 
world  and  the  Abyss;  it  no  more  prevents  Him 
from  hearing  the  sighs  and  supplications  of  the 
oppressed,  than  from  making  known  His  presence 
to  help  in  gracious  condescension  to  the  needs 
of  men. 

4.  The  revelations  of  God  in  the  world  are 
not  always  accompanied  by  striking  phenomena 
in  nature,  still  less  are  thunder  aud  lightning 
His  constant  attendants  or  the  sure  sign  of  His 
coming.  But  partly,  the  appearance  of  God  in 
history  has  really  at  times  been  announced  and 
accompanied  by  such  phenomena  (Ex.  xix.;  Pss. 
lxviii.;  lxxvii.;  Hab.  iii.;  Hag.  ii.  7 ;  2  Thes.  i. 
8) ;  partly,  God  as  Lord  of  nature  uses  them  as 
the  instruments  employed  by  Him,  and  means  to 
deliver  His  servants  and  punish  their  enemies. 
It  is,  however,  of  great  importance,  to  recognize 
the  work  of  the  Lord  therein,  and  amidst  the 
shaking  of  the  world,  through  the  powers  of 
nature's  life,  to  discern  the  grasp  of  the  hand  of 
God. 

5.  To  behold  the  form  of  the  Divine  Being  is 
still  future  and  yet  to  be  expected  (Ps.  xvii.  15). 
Hence  the  Theophanies  of  the  Old  Testament 
are  all  partly  typical,  partly  symbolical;  they 
are  mysteries  as  well  as  revelations.  It  is  par- 
ticularly the  clouds,  which  veil  the  light,  which 
is  not  to  be  endured  by  mortal  eyes  (Ex.  xxiii. 
20,  and  elsewhere)  and  is  inaccessible  to  any 
creature(l  Tim.  vi.  16),  in  which  God  dwells  and 
which  forms  as  the  reflection  of  His  light-nature, 


the  resplendence  of  His  glory,  6o^a,  *113D,  and  so 
the  approach  of  man  to  God  is  partly  made  pos- 
sible, partly  declared.  This  figurative  language 
is  taken  partly  from  the  sphere  of  the  phenomena 
of  nature  which  are  visible  in  the  heavens,  in 
accordance  with  which  light  is  called  His  gar- 
ment (Ps.  civ.  2),  the  clouds  His  tent  (Job 
xxxvi.  29;  Ps.  xcvii  ),  the  thunder  His  voice 
(Ps.  xviii.  13  ;  Job  xxxvii.  2),  lightning,  however, 
and  the  storm  as  instruments  of  His  righteous 
punishments  (Judges  v.  4;  Is.  xxx.  27  sq.,  Pss. 
1  3;  lxviii.  8;  xcvii.),  often  in  connection  with 
earthquakes  (Ps.  lxxvii.  18;  cxiv.  4;  Joel  ii.  10; 
iv.  16;  Nah.  i.  5;  Is.  xxiv.  28).  At  the  basis  of 
the  symbolism  of  nature  lies  the  idea,  that  cer- 
tain peculiarities  in  the  nature  and  action  of  God 
correspond  with  it.  Thence  God  Himself  is  at 
times  described  as  present  and  active  in  these 
phenomena  of  nature,  not  merely  accompanied 
by  them,  and  in  bold  but  contemplative  expres- 
sions the  stirring  up  and  expression  of  His  wrath 
is  represented  as  the  kindling  of  His  light-nature 
in  all  the  turns  of  fiery  and  flaming  figures,  until 
that  smoke  issues  from  His  nostrils  snorting  with 
wrath  (Deut.  xix.  9 ;  Ps.  lxxiv.  1;  lxxx.  4),  and  de- 
vouring fire  from  His  mouth,  (comp.  the  descrip- 
tion of  the  crocodile,  Job  xli.  10  sq.),  from  the 
coals  which  glow  within  Him.  These  natural 
phenomena,  not  so  much  in  themselves,  as  under 
certain  circumstances  and  more  particular  forms, 
form  partly  the  symbol,  partly  the  means  of  a 
Theophany.  In  the  present  description  the  per- 
sonal interference  of  God  to  deliver  His  servant 
and  judge  His  enemies,  although  accompanied 
by  natural  phenomena  is  yet  particularly  char- 
acterized by  the  mention  of  the  Cherub.  For 
however  questionable  the  etymology  and  precise 
meaning  of  this  word  may  be,  yet  this  much  is 
certain,  that  the  forms  thereby  designated  as 
well  in  their  artistic  representation  upon  the 
ark  of  the  covenant,  (Ex.  xxv.)  and  in  the  tem- 
ple in  manifold  ways;  as  in  the  prophet's  vision 
(Ezek.  i.;  x.;  Rev.  iv.),  where  they  are  repre- 
sented as  living  beings,  not  less  than  in  the  nar- 
rative,(Gen.  iii.)  and  in  the  standing  represen- 
tation of  Jehovah,  that  He  is  enthroned  above 
the  Cherubim  (Num.  vii.  89;  1  Sam.  iv.  4,  vi.  2 ;  2 
Kings  xix.  15;  Is.  xxxvii.  16),  constantly  appeal 
in  the  closest  relation  to  the  revelation  of  the 
royal  majesty  of  Jehovah  in  the  world.  On  this 
very  account  they  are  in  a  direct  connection 
with  the  clouds  which  indicate  the  presence  of 
God  in  the  world  and  are  the  means  of  His  ap- 
pearance, as  then  the  Shekinah  likewise  has  its 
place  between  the  wings  of  the  Cherubim  (Lev. 
xvi.  2;  Num.  vii.  89).  From  this  follows,  that 
these  are  neither  a  further  symbol  of  these  clouds 
(Riehm,  de  natura  et  notione  symbolica  Cheruborum 
1864),  nor  in  our  passage  merely  a  finishing  of 
the  figure,  that  Jehovah  rides  upon  the  wind- 
clouds  (Calv.  Hupf.  :  Ps.  civ.  3 ;  Is.  xix.  1 ; 
lxvi.  15;  Nah.  i.  3).  Still  less,  are  they  to  be 
compared  with  the  mythological  thunder  horses 
of  the  king  of  heaven.   (J.  D.  Mich.). 

6.  He  who  is  deprived  of  all  means  of  resist- 
ance to  his  enemies,  seems  entirely  given  over 
into  their  power,  and  yet  has  God  still  as  his 
friend,  that  man  is  not  entirely  lost  j  his  day  of 
misfortune  becomes  a  day  noteworthy  to  him  for 
his  deliverance  by  the  hand  of  the  Lord,  who 


PSALM  XVIII. 


147 


delivers  His  elect  from  all  the  straits  of  trouble. 
Election,  however,  is  not  arbitrary,  the  love  of 
God  is  not  a  blind  and  unrighteous  predilection, 
His  good  pleasure  is  not  an  unreasonable  favor. 
A  reciprocity  of  action,  an  interchange  of  a 
moral  character  takes  place,  which  has  as  its 
contents  the  thought  of  recompense,  for  its 
foundation  the  ethical  nature  of  God,  by  virtue 
of  which  God  not  only  appears  to  every  man,  as 
he  himself  is  minded  and  situated,  but  likewise 
on  His  part  acts  in  a  way  corresponding  to  this 
(1  Sam.  xxvi.  23;  Is.  xxix.  14;  xxxi.  3;  Job 
v.  13;  Prov.  iii.  34).  But  he  who  pleads  the 
purity  of  his  hands  and  the  honesty  of  his  heart 
und  his  walking  in  the  ways  of  God,  must  see  to 
it,  that  self-praise  is  not  heard  in  it,  such  as 
springs  from  self-righteousness,  but  that  it  is 
only  a  testimony  of  the  fruit/ul/iess,  with  which 
a  man  has  served  God  and  kept  himself  from 
trespasses,  and  which  presupposes  entire  conse- 
cration to  God,  and  declares  itself  as  judging 
oneself  with  and  according  to  God's  word  and 
law.  Such  a  self-witness  is  then  confirmed  by 
the  judgment  of  God  (1  Kings  xiv.  8).  In  this 
connection  there  can  be  no  reference  to  pride 
and  selt'-exaltation,  inasmuch  as  the  thought  of 
recompense  includes  likewise  the  certainty  of 
the  humiliation  of  the  proud  (Is.  ii.  11),  whom 
Jehovah  hates  (Prov.  vi.  17). 

7.  Jehovah  is  the  only  true  and  real  God.  He 
alone  can  and  will  help.  It  is  well  for  him,  who 
relies  upon  His  providence,  trusts  in  His  pro- 
mises, resorts  to  His  protection.  He  will  ex- 
perience the  Divine  assistance,  so  that  he,  armed 
with  power  from  on  high,  not  only  escapes  the 
attacks  of  his  enemies,  but  is  in  a  position,  to 
completely  overcome  his  adversaries,  whose  cry 
to  Gpd  is  not  heard,  because  it  is  not  a  cry  of 
prayer  from  a  heart  turned  to  God,  but  is  only 
a  cry  of  anxiety,  extorted  by  necessity. 

8.  The  difference  between  the  Old  and  Neio 
Testament  is  very  clearly  to  be  recognized  in  the 
treatment  of  enemies  and  the  description  of 
them.  It  is  true  on  the  one  side  that  even  in  the 
Old  Testament  private  revenge  is  repudiated  and 
God  is  declared  to  be  the  avenger  of  blood  already. 
Gen.  ix.  5.  On  the  other  side  likewise  in  the  New 
Testament  the  magistrates  are  represented  as  the 
servants  of  God  who  bear  the  sword  (Rom.  xiii.  4). 
And  the  reference  here  in  this  Psalm  is  to  the  duty 
of  the  king.  But  a  Christian  king  who  has  won  vic- 
tories over  the  enemies  of  Divine  ordinances  and 
institutions  through  Divine  assistance  and  had 
as  a  duty  to  make  an  end  not  only  of  the  actions 
but  likewise  of  the  life  of  the  adversaries  of  the 
kingdom  of  God,  could  not  immediatelg  use 
either  for  his  thanksgiving  or  his  votes  at  the 
celebration  of  victory,  some  of  the  expressions 
used  here.  The  authority  for  transferring  and 
transforming  them  from  the  Old  Testament  into 
the  New  Testament  stand-point  lies  in  the  fact 
that  David  mentions  the  exhibitions  of  vengeance  as 
given  to  him  by  God,  whereby  they  receive  their 
justification  and  at  the  same  time  their  limita- 
tion. 

9.  Thanksgiving  for  all  the  help,  protection, 
and  benefits  received  from  God,  are  not  to  be 
limited  to  the  sphere  of  those  who  have  directly 
participated  therein,  but  are  to  be  heard  as  far 
as  possible.     And  it  is  not  only  to  resound  in  all 


the  world,  but  is  intentionally  to  be  carried  into 
all  the  world.  He  who  understands  his  position 
as  a  servant  of  God,  whether  it  be  high  or  low, 
has  likewise  to  lay  hold  of  the  task  of  declaring 
God  as  his  own,  and  to  unite  with  it  the  work  of 
spreading  abroad  the  name  of  God  among  those 
who  know  Him  not.  The  heathen  are  not  to  be 
combated  with  the  sword,  but  with  the  word  of 
God;  the  blessing  of  the  knowledge  of  God,  how- 
ever, is  the  best  meaus  of  healing  the  wounds  of 
war. 

10.  The  everlasting  continuance  of  that  which 
David  has  thankfully  laid  hold  of  for  himself  ami 
his  seed  in  faith  in  the  certainty  of  the  Divine 
promise,  and  which  he  partly  lauds,  partly 
praises  in  Messianic  hope,  is,  after  the  earthly 
throne  of  David's  line  had  long  fallen,  secured 
and  pledged  by  Jesus  Christ.  The  Apostle  Paul, 
in  Rom.  xv.  '.),  therefore  cites  likewise  ver.  49 
of  this  Psalm,  together  with  Dent,  xxxii.  43,  and 
Ps.  cxvii.  1,  as  an  evidence  that  the  heathen 
likewise  are  to  attain  the  salvation  in  Christ  ac- 
cording to  the  mercy  of  God,  and  in  order  to  this 
end  are  to  hear  the  preaching  of  the  Gospel,  and 
to  be  received  and  treated  as  members  of  the 
ChristianChureh.  "  When  David  gives  thanks  for 
his  victories,  he  at  the  same  time  prepares  a  pro- 
phecy of  Christ's  person  and  victories."  (Lu- 
ther). 

IIOMILETICAL   AND    PRACTICAL. 

With  God !  That  is  the  true  watchword  in  war 
and  in  peace. — A  pious  king  gaius  one  victory 
after  another  in  domestic  strifes  and  foreign 
wars. — The  Almighty,  at  times,  makes  use  of  the 
powers  of  nature  in  a  striking  manner  in  order 
to  accomplish  His  purposes.  It  is  necessary  to 
observe  the  government  of  God  in  natural  phe- 
nomena not  less  than  in  historical  events.  God 
reveals  Himself  in  natural  phenomena  likewise ; 
but  at  the  same  time  He  veils  Himself  in  them. 
There  is  no  need  so  great,  but  that  God  can  de- 
liver us  from  it  — He  who  has  perceived  the  hand 
of  the  Lord  on  himself,  and  gives  the  glory  to 
God  for  the  salvation  he  has  received,  is  capable 
of  being  a  servant  of  God,  and  is  able  to  become 
in  the  hand  of  the  Lord  an  instrument  of  the  Di- 
vine judgment,  and  a  tool  of  Divine  grace. — God 
blesses  His  servants  likewise  with  temporal 
goods,  chiefly,  however,  with  eternal  salvation, 
but  both  by  grace. — God  in  His  action,  governs 
Himself  according  to  the  conduct  of  men;  and 
yet  the  cause  and  foundation  of  our  salvation  is 
not  human  righteousness,  but  Divine  grace. — 
God  is  a  just  Rewcrder ;  but  there  is  a  great  dif- 
ference between  the  reward  of  grace  and  pu- 
nishment.— The  name  of  God  is  likewise  to  be 
proclaimed  among  the  heathen,  for  this  David 
and  his  seed  on  whom  the  Divine  grace  rests  for- 
ever, have  an  incomparable  importance. — Even 
the  most  pious  man  has  not  yet  complete  moral 
perfection ;  but  sincere  piety  brings  abiding 
blessing;  for  it  leads  to  both  these  things,  to  ob- 
servation of  the  law  and  seeking  of  grace.  —  He 
who  earnestly  strives  to  avoid  guilt,  directs  his 
attention  to  the  Divine  law. 

Bugenhacen:  If  it  please  God  that  we  should 
suffer  for  His  glory  ami  the  salvation  of  our- 
selves and  others  how  cau  we  refuse. 


148 


THE  FIRST  BOOK  OF  PSALMS. 


Starke:  If  David,  when  at  the  height  of  bis 
glory,  called  himself  the  servant  of  the  Lord  in 
order  to  show  his  deep  humility,  then  be  ye  like- 
wise thus  minded;  the  higher  thou  art  humble 
yourself  the  more. — This  great  king  ascribes  his 
deliverance  from  his  enemies  not  to  his  own 
power,  but  to  the  Lord,  in  whose  honor  he  sings 
a  song  of  praise;  would  that  he  had  many  fol- 
lowers now  among  the  great  of  this  world!  — 
Hearty  love  to  God  arises  from  believing  know- 
ledge and  reflection  upon  His  benefits. — If  God 
is  our  rock,  who  will  overthrow  us?  If  He  is 
our  stronghold,  then  we  are  safe;  if  He  is  our 
deliverer,  He  will  not  let  us  alone  in  our  neces- 
sity; if  He  is  our  retreat,  we  are  invincible;  if 
He  is  our  shield,  no  arrow  will  hit  us;  yes,  if 
He  is  the  horn  of  our  salvation,  no  one  will  de- 
prive us  of  our  salvation. — Believers  not  only 
cry  to  God  when  they  are  in  distress  (even  the 
ungodly  do  this)  but  they  pray  always;  yet  their 
longing  for  grace  is  redoubled,  the  more  their 
need  increases.  The  signs  of  God's  wrath  in  na- 
ture are  indeed  terrible,  but  they  are  not  to  be 
reckoned  in  comparison  with  the  everlasting  and 
horrible  punishments  of  hell. — No  abyss  has  ever 
been  so  deep,  no  enemy  so  cruel  and  powerful, 
and  no  disaster  so  terrible,  as  to  put  to  shame 
the  confidence  of  believers  in  their  God. — Ac- 
cording as  you  behave  towards  God,  so  you  have 
Him ;  if  you  seek  Him  as  a  gracious  God,  you 
will  find  Him  such;  if  you  regard  God  as  your 
Father,  He  will  regard  you  as  His  child  ;  if  how- 
ever you  mock  His  children,  beware,  He  will 
mock  you  again  (Prov.  i.  24  sq.) — God  is  not  only 
almighty  and  gracious  for  Himself,  but  all  that 
He  is.  He  is  to  those  who  hope  in  Him. — Our 
God  in  the  highest  is  He,  whose  power  the  idols 
of  the  heathen  have  experienced. — Victory  over 
our  enemies  must  be  sought  from  God,  and  not 
ascribed  to  our  own  strength  and  wisdom;  yet 
we  are  not  to  reject  the  use  of  proper  means  (1 
Kings  xx.  13  sq.) — A  believer  must  use  aright 
the  power  of  God,  and  not  leave  oif  the  struggle 
until  the  enemies  are  overcome — The  ungodly 
likewise  pray,  but  with  impenitent  hearts,  and 
not  from  true  faith,  therefore  God  likewise  does 
not  hear  such  prayers  (John  ix.  31). — That  is  a 
blessed  revenge  of  the  Messiah,  when  God 
brings  His  enemies  to  repent  of  their  wickedness 
and  accept  Him  as  their  King.  Since  you  can- 
not recompense  God  for  all  His  benefits,  yet  love 
Him  for  them,  and  praise  His  name. 

Osiander:  When  our  affairs  are  bad  we 
should  trust  in  God ;  when  they  are  good,  we 
should  not  be  proud. — Arndt:  Three  things  are 
necessary  to  victory ;  the  shield  of  God,  God's 
right,  and  our  humility,  which  does  not  rely  upon 
human  power,  but  upon  Divine  power. — Baum- 
garten  :  When  God  occasions  great  movements  in 
the  realm  of  nature,  and  in  human  society.  He  de- 
signs all  to  be  for  the  deliverance  of  His  children. 
— Calvin  :  There  is  promised  us  an  invincible 
protection  against  all  the  onsets  of  the  devil,  all 
the  craft  ot  sin,  all  the  temptations  of  the  flesh. 
— Renschel  :  By  humility  we  rise,  by  pride  we 
come  down. — Herberqer:  The  world  goes  in 
many  crooked  ways,  but  he  who  walks  with  God 
advances  from  one  virtue  to  another. — Friscii  : 
The  most  of  your  love  you  give  to  the  world 
which  yet  does  not  respond  to  your  love.     With 


God  however  it  is  well  spent.  He  has  first  loved 
you,  daily  bestows  much  good  upon  you,  and 
will  continue  His  love  to  you  forever. — 
Boqatziu:  We  must  likewise  learn  to  appro- 
priate our  God  and  Saviour  according  to  all  His 
names  and  offices,  according  to  all  that  He  is  and 
has,  and  to  attach  to  every  name  of  God  and 
Christ  the  little  word  "  my,"  and  say  :  He  is  that 
likewise  to  me. — 0.  v.  Gerlach  :  To  contem- 
plate God's  glorious  attributes,  praise  them  and 
magnify  them,  is  for  believers  the  very  proper 
means  of  deliverance. — Guenther:  All  that  is 
great  and  glorious,  that  is  worthy  of  praise,  has 
not  been  done  by  heroes,  but  God  has  done  it 
through  them.  But  as  soon  as  the  glory  is  to  be 
given  to  God,  all  the  thoughts  of  the  poet  must 
assume  the  form  of  a  song  of  praise. — Taube  : 
The  enemies  of  God  have  nothing  so  much  to  fear 
as  the  faith  of  the  friends  of  God 

[Matth.  Henry:  God  will  not  only  deliver  His 
people  out  of  their  troubles  in  due  time,  but  He  will 
sustain  them,  and  bear  them  up  under  their  trou- 
bles in  the  meantime. — When  we  set  ourselves  to 
praise  God  for  one  mercy,  we  must  be  led  by  that 
to  observe  the  many  more  with  which  we  have 
been  compassed  about  and  followed  all  our 
days. — Barnes:  No  man  dishonors  himself 
by  acknowledging  that  he  owes  his  success 
in  the  world  to  the  Divine  interposition. — 
Spurgeon  :  The  clefts  of  the  Rock  of  Ages 
are  safe  abodes. — To  be  saved  singing  is  to  be 
saved  indeed.  Many  are  saved  mourning  and 
doubting ;  but  David  had  such  faith  that  he  could 
fight  singing,  and  win  the  battle  with  a  song  still 
upon  his  lips.  How  happy  a  thing  to  receive 
fresh  mercy  with  a  heart  sensible  of  mercy  en- 
joyed, and  to  anticipate  new  trials  with  a  confi- 
dence based  upon  past  experiences  of  Divine 
love! — Prayer  is  that  postern  gate  which  is  left 
open  even  when  the  city  is  straitly  besieged  by 
the  enemy;  it  is  that  way  upward  from  the  pit 
of  despair  to  which  the  spiritual  miner  flies  at 
once  when  the  floods  from  beneath  break  forth 
upon  him. — 0  honored  prayer,  to  be  able  thus, 
through  Jesus'  blood,  to  penetrate  the  very  ears 
and  heart  of  Deity. — Prayer  has  shaken  houses, 
opened  prison  doors,  and  made  stout  hearts  to 
quail.  Prayer  rings  the  alarm  bell,  and  the  Mas- 
ter of  the  house  arises  to  the  rescue,  shaking  all 
things  beneath  His  tread. — Blessed  is  the  dark- 
ness which  encurtains  my  God  :  if  I  may  not  see 
Him,  it  is  sweet  to  know  that  He  is  working  in 
secret  for  my  eternal  good. — Sweet  is  pleasure 
after  pain.  Enlargement  is  the  more  delightful 
after  a  season  of  pinching  poverty  and  sorrowful 
confinement.  Besieged  souls  delight  in  the 
broad  fields  of  the  promise  when  God  drives  off 
the  enemy  and  sets  open  the  gates  of  the  envi- 
roned city. — Rest  assured,  if  we  go  deep  enough, 
sovereign  grace  is  the  truth  which  lies  at  the  bot- 
tom of  every  well  of  mercy.  Deep  sea  fisheries 
in  the  ocean  of  Divine  bounty  always  bring  the 
pearls  of  electing,  discriminating  love  to  light. 
— Backsliders  begin  with  dusty  Bibles,  and  go  on 
to  filthy  garments. — God  gives  us  holiness,  then 
rewards  us  for  it.  The  prize  is  awarded  to  the 
flower  at  the  show,  but  the  gardener  reared  it; 
the  child  wins  the  prize  from  the  school-master, 
but  the  real  honor  of  his  schooling  lies  with  the 
master,  although  instead  of  receiving  he  gives 


PSALM  XIX. 


149 


(be  reward. — Second  thoughts  upon  God's  mercy 
should  be,  and  often  are,  the  best.  Like  wine 
on  the  lees  our  gratitude  grows  stronger  and 
sweeter  as  we  meditate  upon  divine  goodness. — 
It  is  God's  making  Himself  little  which  is  the 
cause  of  our  being  made  great.  We  are  so  lit- 
tle that  if  God  should  manifest  His  greatness 
without  condescension,  we  should  be  trampled 
under  His  feet ;  but  God,  who  must  stoop  to  view 
the  skies,  and  bow  to  see  what  angels  do,  looks 
to  the  lowly  aud  contrite,  and  makes  them  great. 


— The  grace  of  God  sometimes  runs  like  fire 
among  the  stulble,  and  a  nation  is  born  in  a  day. 
"  Love  at  first  sight  "  is  no  uncommon  thing 
when  Jesus  is  the  wooer.  He  can  write  CaBsar's 
message  without  boasting,  Veni,  vidi,  vici ;  Hi3 
Gospel  is  in  some  cases  no  sooner  heard  than  be- 
lieved. What  inducements  to  spread  abroad  the 
doctrine  of  the  cross! — Those  who  are  strangers 
to  Jesus  are  strangers  to  all  lasting  happiness; 
those  must  soon  fade  who  refuse  to  be  watered 
from  the  river  of  life. — C.  A.  B.] 


PSALM  XIX. 
To  the  Chief  Musician,  A  Psalm  of  David. 

1  The  heavens  declare  the  glory  of  God ; 
And  the  firmament  sheweth  his  handywork. 

2  Day  unto  day  uttereth  speech, 

And  night  unto  night  sheweth  knowledge. 

3  There  is  no  speech  nor  language, 
Where  their  voice  is  not  heard. 

4  Their  line  is  gone  out  through  all  the  earth, 
And  their  words  to  the  end  of  the  world. 

In  them  hath  he  set  a  tabernacle  for  the  sun, 

5  Which  is  as  a  bridegroom  coming  out  of  his  chamber, 
And  rejoiceth  as  a  strong  man  to  run  a  race. 

6  His  going  forth  is  from  the  end  of  the  heaven, 
And  his  circuit  unto  the  ends  of  it : 

And  there  is  nothing  hid  from  the  heat  thereof. 


7  The  law  of  the  Lord  is  perfect,  converting  the  soul: 

The  testimony  of  the  Lord  is  sure,  making  wise  the  simple. 

8  The  statutes  of  the  Lord  are  right,  rejoicing  the  heart: 

The  commandment  of  the  Lord  is  pure,  enlightening  the  eyes. 

9  The  fear  of  the  Lord  is  clean,  enduring  forever. 

The  judgments  of  the  Lord  are  true  and  righteous  altogether. 

10  More  to  he  desired  are  the;/  than  gold,  yea,  than  much  fine  gold: 
Sweeter  also  than  honey  and  the  honeycomb. 

11  Moreover  by  them  is  thy  servant  warned: 
And  in  keeping  of  them  there  is  great  reward. 

12  Who  can  understand  his  errors? 
Cleanse  thou  me  from  secret  faults. 

13  Keep  back  thy  servant  also  from  presumptuous  sins; 
Let  them  not  have  dominion  over  me: 

Then  shall  I  be  upright,  and  I  shall  be  innocent  from  the  great  transgression, 

14  Let  the  words  of  my  mouth, 

And  the  meditation  of  my  heart,  be  acceptable  in  thy  sight, 
O  Lord,  my  strength,  and  my  redeemer. 


150 


THE  FIRST  BOOK  OF  PSALMS. 


EXEGETICAL   AND   CRITICAL. 

Its  Contents  and  Composition  It  is  usually 
Bupposed  that  this  Psalm  consists  of  two  parts, 
the  former  expressing  the  praise  of  God  as  Crea- 
tor, the  latter  the  praise  of  God  as  revealing  Him- 
self in  the  laws  of  Moses.  Since  now,  not  only 
the  subject,  but  likewise  the  language  and  struc 
ture  of  the  verses  of  the  two  parts  is  different, 
and  they  seem  to  follow  one  another  without  con- 
nection, many  interpreters  regard  the  two  parts 
as  two  entirely  different  poems,  composed  at  dif- 
ferent times  (Koster,  Hupf.,  Bottcher),  which 
were  afterwards  united  together  by  a  later  poet 
(Ewald),  or  by  the  compiler  (De  Wette).  But  it 
has  been  very  properly  remarked  against  this 
opinion,  that  the  difference  of  tone  and  rhythm 
corresponds  with  the  difference  of  subject,  and 
that  moreover  the  subject  of  the  one  part  has  an 
essential  relation  to  that  of  the  other  part,  and 
not  a  relation  subsequently  thought  out  by  re- 
flection;  for  the  identity  of  the  God  of  Revela- 
tion with  the  Creator  is  the  fundamental  princi- 
ple of  the  Theocracy,  and  is  expressly  testified  to 
by  the  Old  Testament  from  the  earliest  times. 
Furthermore  these  references  are  here  expressed 
partly  by  the  intentional  use  of  the  Divine  name 
of  El  in  the  first  part,  and  of  Jehovah,  and  indeed 
seven  times,  in  the  second  part,  partly  by  the 
juxtaposition  of  Sun  and  Law,  both  of  which  are 
called  Light,  the  former  Job  xxi.  26,  the  latter 
Prov.  vi.  3,  which  thus  mediates  the  transition 
from  the  one  part  to  the  other.  As  for  the  lan- 
guage of  the  Psalm,  Hitzig  especially,  has 
brought  into  notice,  and  emphasized  against 
Hupfeld,  the  ancient  and  particularly  Davidic 
features,  especially  of  the  second  part.*  Heng- 
stenberg  had  already  previously  carried  this  out 
in  a  peculiar  manner  by  maintaining  that  there 
are  to  be  observed  not  two,  but  rather  three  parts; 
for  after  the  description  of  actual  facts,  in  two 
parts  the  Psalm  turns  directly  to  Jehovah,  and 
becomes  a  prayer  for  forgiveness  and  preserva- 
tion. These  opinions  are  yet  so  held,  that  the 
composition  must  fall  in  the  period  before  the 
sin  of  David  with  Bathsheba. 

[Delitzsch:  "In  the  title  of  Ps.  xviii.  David 
is  called  Tl  "I3J?  and  in  Ps.  xix.  he  calls  himself 
by  this  name.  In  both  Psalms  he  calls  upon  Je- 
hovah with  the  name  of  '"W,  there  at  the  be- 
ginning, here  at  the  close.  These,  with  other 
points  of  contact,  have  co-operated  in  inducing 
the  compiler  to  attach  this  Psalm  which  cele- 
brates God's  revelation  in  Nature  and  the  Law, 
to  Ps.  xviii.,  which  celebrates  God's  revelation 
in  the  history  of  David."f — C.  A.  B.] 

*  [RieUm  :  "  The  change  in  the  structure  of  the  verses  oc- 
casioned by  difference  of  tone,  can  so  much  the  less  be  urged 
against  the  unity  of  the  Psalm,  since  the  structure  of  verses 
which  prevails  in  the  first  part,  reappears  in  ver.  11.  Against 
the  supposition  that  the  praise  of  the  law  betrays  a  later  pe- 
riod of  composition,  comp.  Ps.  xviii.  22  sq.  31.  The  words  of 
this  Psalm  resound  in  Ps.  cxix."— 0.  A.  15.] 

f  [Perowne:  "It  may  have  been  written  perhaps  in  the 
first  flush  of  an  Eastern  sunrise,  when  the  sun  was  seen,  go- 
ing forth  as  a  bridegroom  out  of  his  chamber  and  rejoicing 
as  a  mighty  man  to  run  his  course.  The  song  breathes  all  the 
life  and  freshness,  all  the  gladness  and  glory  of  the  morning. 
The  devout  singer  looks  out,  first,  on  the  works  of  God's  fin- 
gers, and  sees  all  creation  bearing  its  constant  though  silent 
testimony  to  its  Maker;  and  then  he  turns  himself  with  a 
feeling  of  deep  satisfaction  to  that  yet  clearer  and  better  wit- 
ness concerning  Ilim  to  be  found  in  the  inspired  Scriptures. 


Str.  I.  Ver.  1.  Tell  .  .  .  proclaimeth.— [A. 

V.,  declare  .  .  .  sheweth].  The  heavens  are  per- 
sonified as  Ps.  1.6;  xcvii.  6;  as  the  morning 
stars,  Job  xxxviii.  7  ;  the  trees,  Is.  lv.  12;  en- 
tire nature,  Job  xii.  7  ;  Ps.  cxlviii  2  sq.  Tell- 
ing and  proclaiming  may  consequently  be  as- 
serted of  them  with  expressions  which  else- 
where are  used  of  historical  narration,  which 
proclaim  the  great  works  of  God  from  generation 
to  generation.  This  expression  is  the  more 
pregnant,  as  the  history  of  the  creation  of  the 
heavens  and  its  stars  in  Genesis,  to  which  the 
word  rakia  (comp.  Ps.  cl.  1)  refers,  is  repre- 
sented as  toledolh,  and  has  had  a  historical 
course,  which  again  was  called  forth  and  closely 
determined  by  the  will  of  God  and  His  activity 
as  a  Divine  artificer,  so  that  there  is  impressed 
and  expressed  (Calv.)  therein,  not  only  His  crea- 
tive power  (Geier,  et  al.)  but  the  action  of  His 
hands,  that  is  His  mastership  and  His  majesty, 
the  reflected  image  of  His  Godhead  (Rom.  i.  20). 
[Hupfeld  :  "  The  heavens  as  the  work  of  God  re- 
veal the  Creator  (as  we  say,  '  the  work  praises 
the  master')  comp  Ps.  cxxxvi.  5;  Is.  xl.  22  sq. ; 
xlii.  5;  xliv  24,  etc." — Handywork=Aa«^- 
work,  work  of  the  hand. — C.  A.  B.]  The  parti- 
cipial forms  state,  that  these  are  constant  and 
characteristic  witnesses. 

Ver.  2.  Day  unto  day  poureth  forth 
speech. — [A.  V.,  Uttereth].  The  interrupted 
character  of  this  declaring,  which  reveals  the 
glory  of  the  Creator,  is  occasioned  by  a  chain  of 
tradition.  It  is  not  said  that  the  heavens  preach 
to  us  by  day  and  by  night  (Maurer),  or  that  the 
changes  of  time  praise  God  (Isaki,  Calv.)  and 
that  which  in  these  changes  is  seen  in  the  hea- 
vens, and  happens  under  the  heavens  on  earth, 
(Aben  Ezra,  Stier) ,  but  the  difference  of  the 
heavens  by  day  and  by  night  is  had  in  view,  and 
therefore  day  is  placed  in  direct  reference  to 
day,  and  night  to  night  in  order  that  their  com- 
munications may  gush  forth  or  well  forth  (Ps. 
lxxviii.  2;  Mic.  ii.  6,  11;  Prov.  i.  23).  [De 
Wette:  "The  poet  personifies  the  day  and  the 
night,  and  has  them  transmit  the  praise  of  God 
to  every  following  day  and  every  following 
night,  as  the  father  transmits  to  his  son  the 
songs  and  sayings  praising  his  illustrious  an- 
cestry which  he  has  inherited  from  his  father." 
Rosenm.:  "Declaratur  prsedicatio  sine  intermissione. 
Et  quia  ccelum  prsedicat  per  dies  et  nodes,  cum  in- 
terdiu  princeps  astrorum,  sol,  conspicitur,  noctu  stel- 
larum  pulchritudo ;  et  quia  dies  et  nodes  sibi  invi- 
cem  succedunt,  idco  poelico  artificio  finget  noster, 
unum  diem  per  ado  cursu  et  prsedicationesua,  trader  e 
diet  sequenti  verba  prsedicationis,  et  nodem  quoque, 
perado  cursu,  et  quasi  hymno  cantato,  tradere  nodi 


Thus  he  begins  the  day  ;  thus  he  prepares  himself  for  the 
duties  that  await  him,  for  the  temptations  that  may  assail 
and  the  sorrows  that  may  gather  as  a  cloud  about  him.  He 
has  made  trial  of  the  preciousness  of  that  word.  He  knows 
its  deep,  hallowing,  soul-sustaining  power.  He  knows  that 
it  is  full  of  life  and  healing.  But  he  knows  also  that  it  is 
a  word  that  searches  and  tries  the  heart,  that  reveals  the 
holiness  of  God,  and  the  sinfulness  of  man  ;  and  therefore  he 
bows  himself  in  prayer,  saying,  'As  for  errors, — who  can  un- 
derstand them?  Cleanse  Thou  me  from  secret  faults.' "  This 
Psalm  may  becornpared  with  Ps.  viii.  an  evening  psalm  simi- 
lar in  its  contemplations  to  this  morning  psalm  In  both 
the  contemplation  of  the  Divine  glory  as  declared  in  the 
heavens,  begets  a  feeling  of  humility  in  the  soul  of  the 
Psalmist  which  rises  in  Ps.  viii.  5,  into  expression  of  faith 
and  confidence  in  God,  in  Ps.  xix.,  into  prayer  for  forgive- 
ness, preservation  and  acceptance. — C.  A.  B.J 


PSALM  XIX. 


151 


seqaenti  munus  canendi,  ut  ita  continue,  et  sine  ulla 
tntermissione  dies  et  nodes  quasi  choreas  dilcant,  et 
Deum  laudibus  celebrent." — (J.  A.  B.] 

Vcr.  3.  No  speech  and  no  words  whose 
voice  unheard  [might  be)  [A.  V.,  (There  is)  no 
speech  nor  language  (where)  their  voice  is  not  heard]. 
— The  interpretation  of  these  words  as  a  rela- 
tive clause,  after  Vitringa  (Observ.  Sacr  p  811, 
59),  approved  by  De  Wette,  Delitzsch,  Hitzig,  ac- 
cords with  the  figure  previously  used,  and  gives 
the  appropriate  sense  ;  that  this  natural  language 
of  the  heavens  is  not  a  speech  whose  sound  can- 
not be  understood,  but  is  rather  a  fiavcpov  (Roin. 
i.  19)  [that  is  manifest  to  all. — C.  A.  B.]  The 
*73,  connected  with  the  participle,  is  a  poetical 
expression  altogether  like  the  alpha  privativum 
(Ewald,  g  28l)#,-  §  322  a).  Against  this  inter- 
pretation may  be  objected,  not  so  much  the  paral- 
lelism which  is  thereby  lost,  as  the  reference  of 
the  suffix  to  the  words  which  immediately  pre- 
cede, "speech  and  words,"  whilst  the  suffix  in 
the  following  line  [ver  4  a]  refers  back  to 
heavens  and  the  firmament,  with  which  day  and 
night  correspond.  But  if  we  should  apply  this 
reference  here  likewise,  and  at  the  same  time 
restore  the  parallelism  (Kimchi  et  al.),  then  by 
this  formal  correctness  we  would  only  get  the 
plain  matter  of  course  explanation,  destroying 
the  poetical  movement  and  rhythm,  that  the  ex- 
pressions just  used  are  not  exact  but  poetical. 
We  must  not,  however,  regard  this  verse  as  a 

later  gloss.  The  poetical  use  of  "73,  which  even 
Olshausen  remarks,  is  already  opposed  to  this. 
Still  less  can  it  be  maintained  that  the  antithe- 
sis is  found  in  the  following  verse,  that  these 
dumb  witnesses,  without  sound  and  language, 
are  yet  loud  speakers,  heralds  everywhere  under- 
stood. For  then  we  must  either  supply  the  par- 
ticle of  antithesis  (Flam.,  et  al.),  which  is  alto- 
gether arbitrary,  or  regard  ver  3  as  the  ante- 
cedent to  ver.  4  (De  Dieu),  or  regard  it  really  as 
a  preceding  circumstantial  clause  (Ewald*), 
which  is  as  hard  to  believe  as  the  supposition 
(Hupf.f)  of  an  Oxymoron  only  half  expressed  : 
dumb,  and  yet  loud  enough.  This  contrast  can- 
not be  derived  organically  from  the  emphasis  of 
the  clause  ;  it  is  simply  forced  into  the  clause. 
This  is  still  more  the  case  with  Hengst.,  who 
finds  indicated  the  forcibleness  of  the  testimony 
which  neeils  no  language  [Alexander].  The 
language  does  not  admit  of  the  interpretation 
which  Luther,  Calv.,  Geier  and  most  ancient  in- 
terpreters follow,  after  tho  ancient  translations, 
that  this  testimony  of  the  heavens  is  understood 
by  people  of  all  languages  [Barnes]  ;  nor  indeed 
of  the  turn  which  Ilofmann  (Theol.  Stud,  und 
Krit.,  1847)  has  given  it:  no  speech,  and  no  words, 
are  there  that  its  call  is  not  heard,  that  is,  the 
speaking  of  the  heavens  is  carried  on  along  witli 
all  other  languages ;  the  speech  of  the  heavens 
sounds  above  all.  Bottcher  translates:  Where 
is  preaching  and  where  are  words  ?  Not  a  sound 
of  it  is  to  be  heard.J 

*  [Ewald  :  "  Without  talk,  without  words,  without  its  voice 
being  heard,  ita  souud  became  loud  through  the  whole  earth 
etc."— C.  A.  B.] 

t  [Uupfeld  compares  this  with  Ps.  viii.  3,  the  defence  of 
God  out  of  the  mouth  of  sucklings.— C.  A.  B.l 

J  [Perowne  agrees  with  Hengst.  and  Hupfeld,  thus  :  " ' Their 
voice  is  not  heard,  lit.  is  inaudible.'    This  seems  to  be  a  kind 


Str.  II.  Ver.  4.  Their  line. — Only  the  mean- 
ing "measuring  line"  can  be  proved  for  the 
word  ID  (Isa.  xxxiv.  17  ;  Zech.  i.  16,  etc.),  which 
goes  as  far,  or  extends  as  far,  as  the  territory 
extends,  Jer.  xxxi.  39 ;  Job  xxxviii.  5 ,  Isa 
xxxiv.  17;  Ezek.  xlvii.  3  (Chald,,  Isaki,  Geier, 
liosenm.,  Hengst.,  Htipf  ,  Delitzsch).  The  mean- 
ing sounding  string  (De  Wette,  after  some  more 
ancient  interpreters),  is  no  more  in  the  word  than 
that  of  thread  of  discourse  (Hitzig),  or  the  line 
of  writing  (Aben  Ezra,  Calv.,  Cocc).  The 
derivation  from  i"Pp=to  stretch  out,  in  the  sense 
of  to voc  from  reivu  (Ewald,  Maurer),  is  possible, 
and  the  Sept.  (coinp.  Rom.  x.  18)  really  has 
cfidoyyoc,  Symm.,  tjxoc,  Vulg.  and  Jerome,  sonus, 
Peschito,  "  its  proclaiming."  But  this  meaning 
of  sound,  tune,  is  not  proper  to  the  word  else- 
where, hence  Olsh.,  Maurer,  Gesen.,  propose  to 

read  D;ip  instead  of  D*p,  which,  however,  is 
used  in  the  previous  verse.  The  parallelism 
again  (Camph.)  is  more  in  favor  of  a  word  for 
sound  than  of  one  for  territory.  Yet  without  this 
the  extent  of  this  proclaiming  is  stated  as  locally 
unlimited,  much  more  embracing  the  entire  cir- 
cuit of  the  world. — [In  them. — Hupfeld  very 
properly  refers  the  suffix  here  to  the  heavens  in 
which  God  has  set  up  a  tent  or  abode  for  tho 
sun,  so  Perowne  and  Barnes.  Barnes:  "The 
meaning  is,  that  the  sun  has  his  abode  or  dwell- 
ing-place, as  it  were,  in  the  heavens.  The  sun 
is  particularly  mentioned,  doubtless,  as  being 
the  most  prominent  object  among  the  heavenly 
bodies,  as  illustrating  in  an  eminent  manner  t lie 
glory  of  God.  The  sense  of  the  whole  passage 
is,  that  the  heavens  in  general  proclaim  the 
glory  of  God,  and  that  this  is  shown  in  a  par- 
ticular and  special  manner  by  the  light,  the 
splendor  and  the  journeyings  of  the  sun." — C. 
A.  B.]* 

[Tent  (A.  V.,  tabernacle).— Hupfeld :  "A 
dwelling  is  poetically  assigned  to  the  sun  by 
God,  so  far  as  it,  like  all  the  stars,  has  its  firm 
place  in  the  heavens,  from  whence  it  begins  its 
daily  course  in  the  following  verse  and  again  re- 
turns; without  doubt  with  special  reference  to 
its  abode  at  night  (Geier).  Comp.  in  the  follow- 
ing verse,  the  bed-chamber,  from  which  it  steps 
forth  in  the  morning.     Thus  Hab.  iii.  11 :   'The 

of  correction  or  explanation  of  the  bold  figure  which  had 
ascribed  language  to  the  heavens.  They  have  a  language, 
but  not  one  that  can  be  classed  with  any  of  the  dial 
earth.  They  have  a  voice,  but  one  that  speaks  not  to  tho 
ear,  but  to  the  devout  and  understanding  heart.  Tho  senso 
is  wry  well  expressed  in  the  well-known  paraphrase  of  Ad- 
dison : — 

'  What  though  in  solemn  silence  all 
Move  round  this  dark  terrestrial  ball, 

***** 
In  reason's  ear  they  all  rejoice, 
And  utter  forth  a  glorious  voice,' "  etc. 
So  Wordsworth  :  "The  elements  are  God's  Evangelists;  the 
universe  is  God's  Church.    The  sermon  which  they  preach 
has  found  its  response  in  tin'  universal  assent  of  mankind. 
But  the  eloquence  of  the  elements  is  a  silent  eloquence,  and 
thus  differs  from  til-1  articulate  utterances  of  the  Church." 
The  view  of  our  author  is  preferable. — C.  A.  B.| 

*  [De  Wette,  Gesen.,  Maurer.  Hitzig,  Baurand  Delitzsch  re- 
gara  the  suffix  as  indefinite  ami  relative.  Thus  De  Wette: 
"The  end  of  the  world  is  here  designated  as  the  dwelling  of 
the  sun,  which  is  regarded  as  at  the  end  of  the  heavens, 
where  it  passes  the  night,  where  in  the  evening  at  sunset  it 
turns  in,  and  in  the  morning  goes  forth.  Thus  Helios  turned 
in  with  Thetis,  and  Ossian  gives  the  sun  a  shady  cave,  where 
to  pass  the  night."— -C.  A.  B.J 


152 


THE  FIRST  BOOK  OF  PSALMS. 


Bun  and  moon  stand  still  in  their  habitation  (7-13T), 
and  the  HiS-lD,  'lodgings'  or  'houses,'  of  the 
constellations  of  the  zodiac  as  stations  of  the 
sun.  The  same  figure  among  the  Greeks  and 
Romans  (Horn.,  Ovid's  Mctam.),  and  Ossian  (III. 
91).  Comp.  Herder,  Geist.  d.  Heb.  Poes.,  I.  78 
6q."— C.  A.  B.] 

The  allegorical  reference  of  many  ancient  in- 
terpreters to  the  heavens  as  a  figure  of  the 
Church,  and  the  sun  as  the  figure  of  the  gospel, 
originates  from  the  supposition,  that  there  is 
here  a  prophecy  used  in  Rom.  x.  18.  But  the 
apostle  uses  these  words  only  on  the  ground  of 
the  parallel  here  given  of  the  natural  and  histo- 
rical revelations  as  typical  of  the  proclamation 
of  the  gospel,  which  should  embrace  the  entire 
world.  [Perowne:  "St.  Paul,  Rom.  x.  18, 
quotes  the  former  part  of  this  verse  in  illustra- 
tion of  the  progress  of  the  Gospel.  'Faith,'  he 
says,  'cometh  by  hearing,'  and  then  asks,  'Have 
they  (i.  e.  the  nations  at  large)  not  heard? '  Yea, 
rather,  so  widely  has  the  Gospel  been  preached, 
that  its  progress  may  be  described  in  the  words 
in  which  the  Psalmist  tells  of  God's  revelation 
of  Himself  in  nature.  The  one  has  now  become 
co-extensive  with  the  other.  The  prseconium 
coelorum  is  not  more  universal  than  the  prseconium 
evangcia." — C.  A.  B.] 

[Ver.  5.    And   he  is   like  a  bridegroom 
(A.  V.,   Which  {is)  as  a  bridegroom). — It  is  better 
to    regard    Mill    as   beginning    an   independent 
clause,  as   Delitzsch,  Moll.,  Ewald,  Perowne,  et 
al.     Hupf.  uses  a  colon,  but  the  relative  construc- 
tion is  without  warrant,  and  makes  the  clause 
too  much  dependent  upon    the  preceding.     Pe- 
rowne :  "  Nothing  can  be  more  striking  than  the 
figures  in  which   the  freshness   and  gladness  of 
the  young  morning  and  the  strength  of  the  sun's 
onward  march,  are  described."    Delitzsch:  "The 
morning  light  has  in  it  a  freshness  and  cheerful- 
ness, a  renewed  youth.     Therefore  the  morning 
sun  is  compared  to  a  bridegroom,  the  desire  of 
whose  heart  is  satisfied,  who  stands  as  it  were  at 
the  beginning  of  a  new  life,  and  in  whose  youth- 
ful countenance  the  joy  of  the  wedding-day  still 
shines." — As  a  hero  to  run  a  race. — Delitzsch : 
"As  in  its  rise  it  is  compared  to  a  bridegroom, 
so  in  its  rapid  course  (Sir.  xliii.  5)  it  is  compared 
to  a  hero  (vid.  Ps.  xviii.  33),  for  it  goes  over  its 
course  anew,  every  time  it  steps  forth,  bestowing 
its  light,  and   overcoming  all  things  with  HIDJ 
(Judges  v.  31)."     Riehm  :   "The  meaning  is  not 
he  rejoices  in  running,  but:  he  rejoices  running 
==116  runs  joyfully  (Hitzig)."     The    same  com- 
parison is  used  in  the  Zendavesta,  II.  106   (De 
Wette).     Barnes      "The   idea   is   that   the   sun 
seems  to  have  a  long  journey  before  him  and 
puts  forth  all  his  vigor,  exulting  in  the  opportu- 
nity of  manifesting  that  vigor,  and  confident  of 
triumphing  in  the  race." — C.  A.  B.]* 

*  [Wordsworth  :  "  It  cannot,  surely,  bo  by  chance  that  we 
have  here  figurative  expressions  which  descrilie  the  work 
of  Christ,  the  King  of  kings,  the  Mighty  Conqueror,  who  is 
compared  in  both  Testaments  to  the  sun  (Mai.  iv.  2;  Rev.  i. 
16 ;  x.  I),  and  shines  forth  as  a  sun  in  tlie  Tabernacle  of  His 
Church,  and  dispels  the  darkness  of  sin  and  error,  and  illu- 
mines the  world  with  His  light :  and  who  is  also  called  the 
Bridegroom,  in  Scripture,  and  as  a  Bridegroom  (John  iii.  29  ; 
Rev.  xxi.  9)  came  forth  from  His  heavenly  ciiambc-,  to  unite 
our  nature  to  the  Divine.    He  came  forth  '  de.  uie.ro  virgi.iali 


[Ver.  6.  His  going  forth.  — Hupf.  :  "  NV'ID, 
the  usual  word  for  the  rising  of  the  sun,  appears 
here  in  its  original  figurative  meaning:  going 
forth,  with  reference  to  the  stepping  forth  (Xi"') 
from  his  chamber  (ver.  5),  in  contrast  with  $030, 
going  into  the  chamber  at  his  setting,  "instead 
of  which  here  DiMpi^,  revolution,  running  down 
(from  HpJ,  Isa.  xxix.  1  ;  I'P'?,  encompass,  re- 
volve), elsewhere  of  the  passing  away  of  the 
years,  Ex.  xxxiv.  22  ;  1  Sam.  i.  20,  here  of  the 
daily  passing  away  of  the  sun"  (A.  V.,  circuit). 
"  This  is  not.  a  description  of  its  'extended course' 
(De  Wette),  but  of  the  entire  extent  of  its  course : 
from  one  end  of  the  heai  ens  to  the  other  (corres- 
ponding with  '  over  the  whole  earth,'  and  '  to  the 
end  of  the  world,'  ver.  4,  which  here  receive 
their  explanation  and  fulfilment),  and  of  its  all- 
penetrating  heat." — Nothing  is  hid  from  its 
heat. — Hupfeld :  "  This  refers  properly  to  its 
all-penetrating  warmth,  heat  (from  which  the  sun 
poetically  has  the  name  n?3n,  the  hot,  in  con- 
trast to  the  moon  HJ37,  the  pale.  Isa.  xxx.  26) ; 
but  including  likewise  the  light,  comp.  in  all  lan- 
guages a  similar  proverb,  that  the  sun  '  sees  and 
brings  all  things  to  light.'  " — Barnes:  "  The  rays 
of  the  sun  penetrate  everywhere.  Nothing  escapes 
it.  It  is  not  a  mere  march  for  show  and  splen- 
dor; it  is  not  an  idle  and  useless  journey  in  the 
heavens;  but  all  things,  vegetables,  birds,  beasts, 
men, — all  that  lives, — feel  the  effect  of  his  vital 
warmth,  and  are  animated  by  his  quickening  in- 
fluence."—C.  A.  B.] 

Sir.  III.  Ver.  7.  [Delitzsch  :  "  The  transition 
from  the  one  part  to  the  other  has  no  external 
medium,  it  is  only  indicated  by  the  fact  that  the  Di- 
vine name  PPiT  [Jehovah]  takes  the  place  of  7X 

('El).  The  word  of  nature  reveals  Sx  ('El),  the 
word  of  Scripture  HIIT  (Jehovah) ;  the  one  God's 
power  and  majesty,  the  other  His  counsel  and 
will.  Twelve  eulogies  of  the  law  follow,  two  by 
two  of  which  are  constantly  related  as  presump- 
tion and  conclusion,  according  to  the  scheme  of 
the  Caesura,  rising  and  sinking  as  waves.  We 
feel  how  the  heart  of  the  poet,  when  he  begins  to 
speak  of  God's  word  and  the  revelation  of  His 
will,  begins  to  beat  with  redoubled  joy." — 0. 
A.  B.] 

The  law. — The  word  TV\\T\  means  properly: 
instruction,  doctrine,  and  therefore  may  mean 
likewise  the  word  of  prophecy  (Isa.  i.  10;  viii. 
16) ;  yes,  it  may  be  used  of  the  v6uoc  of  the  last 
times.  But  this  does  not  prove  that  it  means 
here  the  Gospel  (Cocc),  or  the  revelation  and 
word  of  God  in  general  (many  ancient  inter- 
preters, likewise  Stier).  The  following  synonyms, 
then  ver.  11,  show  that  the  reference  here  is 
only  to  the  revelation  of  the  law  given  by  Moses 
as  the  rule  of  life  for  Israel.  So  it  is  not  said 
that  the  Thorah  converts  the  soul  (Stier),  or  leads 
the  spirit  back  into  itself  (Augusti),  but  this 
expression  in  its  idiomatic  use  has  no  reference 
to  the  moral  character,  but.  to   the   experiences 

lanquam  thalamo '  (says  Augustine),  in  order  to  espouse  to 
Himself  the  Bride,  His  Church,  and  to  join  her  in  myotic 
wedlock  to  Himself.  And  therefore  all  ancient  expositors 
agree  in  applying  these  words  to  Christ;  and  this  Psalm  ia 
appointed,  in  the  Sarum  and  Latin  use,  for  Christmas  L'ay ; 
and  in  the  Gregorian  use,  for  the  Auuunciation." — C.  A.  1J.J 


PSALM  XIX. 


153 


of  life  The  refreshment  and  reanimation  of  (ho 
soul  is  called  its  restoration  and  bringing  back. 
Coinp.  1  Sam.  xxx.  12;  Lara.  i.  11.  [Alexan- 
der: "  The  effect  of  converting  the  soul  would 
not  have  been  attributed  to  the  law  in  this  con- 
nection, where  the  writer  is  describing  the  affec- 
tions cherished  towards  the  law  by  men  already 
converted,  which  removes  all  apparent  inconsis- 
tency with  Paul's  representation  of  the  law  as 
working  death,  and  at  the  same  time  the  neces- 
sity of  making  the  law  mean  the  Gospel,  or  in 
any  other  way  departing  from  the  obvious  and 
usual  import  (if  the  Hebrew  word." — Th3  tes- 
timony.— Perowne:  "As  testifying,  bearing 
witness  of  God's  character,  both  in  His  good- 
will towards  those  who  obey  Him,  and  in  His 
displeasure  against  transgressions,  especially  in 
the  latter  sense.  It  is  as  Harless  says;  'The 
word  of  Go'l  testifying  of  Himself  and  affirming 
what  He  is,  in  opposition  to  the  apostasy  of  man  ' 
(Ethik.  \  14,  Anm  ).  Vid.  Deut.  xxxi.  26,  27 
Hence  the  force  of  its  connection  with  the  ark 
and  the  mercy-seat,  Ex.  xxv.  16;  xxvi.  34;  Lev. 
xvi.  13  ;  the  symbol  of  God's  righteous  severity 
against  sin  being  hidden  beneath  the  symbol  of 
His  grace  and  mercy." — C.  A.  B.J 

Simplicity  — T»3  is  not  the  silly  (Luther), 
nor  the  natural  man  in  general  (most  interpre- 
ters), nor  the  open-minded  and  susceptible 
(Stier),  such  as  the  pious  and  the  wise  must 
certainly  remain  in  order  to  further  progress 
(Ilengst.),  but  the  man  who  is  in  the  condition 
of  one  in  his  minority,  uneducated  and  open  to 
every  impression,  especially  to  slander  and  temp- 
tation (Hupf.),  who,  however,  has  not  yet  lost 
the  disposition  of  a  child  (Calv.)  (comp  Matth. 
xi.  25  ;   1  Cor.  i.  -7). 

Ver  8  [Delitzsch;  "The  law  is  divided  info 
D'Tlpi),  demands,  or  declarations  respecting  the 
obligations  of  man  [A.  V.  statutes],  these  are 
D'"VJ\  right  as  norma  nor  mala,  because  they  pro- 
ceed from  the  just,  and  holy  will  of  God,  and  as 
norma  norma ns,  because  they  lead  in  the  right  way 

into  right  paths;  they  are  therefore  2j  Tl?^?' 
their  training  and  direction  removes  all  obstruc- 
tions, satisfies  t lie  moral  needs  and  gives  the 
glad  consciousness  of  being  in  the  right  way  to 
the  right  end.  71  HWD,  Jehovah's  statute  (from 
illi,  Btatuere),  is  the  essence  of  His  commands. 
The  statute  is  called,  lamp,  Prov.  vi.  23,  and  the 
law,  light.  So  here,  it  is  PP.3,  pure,  as  sunlight 
(Song  of  Sol.  vi.  10),  and  its  light  imparts  itself 
by:  O'J'J.'  ilTXO,  enlightening  the  eyes,  which  is 
meant  not  only  of  enlightening  the  understand- 
ing, but  likewise  of  the  entire  condition,  it  makes 
spiritually  clear  and  lovely  as  well  as  spiritually 
sound  and  fresh,  for  dimness  of  eye  is  trouble, 
sadness,  perplexity." — C    A.  B  ]* 

Ver.  9  The  fear  of  Jehovah  is  here  evi- 
dently metonymic=doctrines  or  their  prac- 
tice, as  Isa.  xxix.  13.  —  [Clean  — Barnes: 
""UnL3,  tdhor,   means  properly  clear,  pure,  in   a 


*  [Perowne  :  "  According  to  the  expressive  Hebrew  idiom, 

It  is  to  tli-'  soul  what  fond  is  to  the  worn  and  tainting  body. 
It  is  what  the  honey  which  he  found  in  the  wood  was  to 
Jonathan,  when  he  returned,  wearied  and  exhausted,  from 
the  pursuit  of  his  enemies.  Comp.  Ps.  cxix.  IS;  Acts  xxvi. 
18;  Eph.  i.  IS."— C.  A.  B.] 


physical  sense,  as  opposed  to  filthy,  soiled  ;  then, 
in  a  ceremonial  sense,  as  opposed  to  that  which  is 
profane  or  common  (Lev  xiii.  17),  and  then,  in 
a  moral  sense,  as  a  clean  heart,  etc.,  Ps.  xii.  0; 
li.  10  It  is  also  applied  to  pure  gold,  Ex.  xxv. 
11.  The  sense  here  is,  that  there  is  nothing  in 
it  that  tends  to  corrupt  the  morals  or  defile  the 
soul.  Everything  connected  with  it  is  of  a  pure 
and  holy  tendency,  adapted  tn  cleanse  the  soul 
and  to  make  it.  holy. — Enduring  forever. — 
Standing  to  all  eternity.  Not  temporary;  not 
decaying;  not  destined  to  pass  away.  It  stands 
firm  now,  and  it  will  stand  firm  forever.  That 
is  the  law  of  God,  considered  as  adapted  to  make 
the  heart  holy  and  pure  is  eternal.  What  it  is 
now  it  will  ever  be.  What  its  teaching  is  now 
it  will  continue  to  bo  forever." — Judgments. — 
Delitzsch:  "  71  "D2p0  are  the  jura  jf  the  law, 
as  corpus  juris  divini,  all  that  is  right  and  in  ac- 
cordance with  right  according  to  t lie  decision  of 
Jehovah  ;  these  laws  are  HON,  truth,  guarding 
and  protecting  itself,  because  as  distinguished 
from  most  laws  other  than  those  of  Israel  they 
have  an  unchangeable,  moral  foundation1' — 
Righteous  altogether  — Barnes  :  "  That  is, 
they  are,  without  exception,  just;  or,  they  are 
altogether  or  wholly  righteous.'' — C.  A.  B.J 

Ver.  10  [Hupfeld :  "The  conclusion:  hence 
the  incomparable  value of  the  Divine  law,  brought 
into  view  by  comparison  with  the  most  important 
material  goods  after  which  men  strive:  Gold, 
as  the  rarest  and  therefore  the  most  costly  good 
and  most  sought  after,  symbol  of  the  dearest 
possession  and  object  of  the  most  eager  strife 
of  men;  Honey,  as  the  sweetest  symbol  of  the 
most  delight r'ul  enjoyment  The  former  compari- 
son in  the  same  sense  (with  pearls  and  precious 
stones),  likewise  Ps.  cxix  72  ;  exxvii.  and  fre- 
quently, in  Prov.  ii.  4;  iii.  14  sq. ;  viii.  10  sq., 
l'J;  xvi.  16;  xxii  1;  Job  xxviii.  15  sq. ;  the 
latter  likewise  Psalm  cxix.  103  and  Prov. 
xxi.  13." — Honeycomb,  more  properly  as  in 
the  margin,  dropping  of  honeycombs.  Barnes: 
"The  allusion  is  to  honey  that  drops  from  the; 
combs,  and  therefore  the  most  pure  honey.  That 
which  is  pressc  !  from  the  comb  will  have  almost 
inevitably  a  mixture  of  bee-bread  and  of  the 
combs  themselves.  That  which  Jlows  from  the 
comb  will  be  pure." — 0.  A.  B.] 

Sir.  IV.  Ver  11.  [Warned —Barnes:  "int. 
zaliar,  means,  properly,  to  be  bright,  to  shine; 
then  to  cause  to  shine,  t.o  make  light;  ami  then 
to  admonish,  to  instruct,  to  warn.  The  essential 
idea  here  is  to  throw  light  on  a  subject,  so  as  to 
show  it  clearly  ;  that  is,  make  the  duty  plain, 
and  the  consequences  plain.  Comp.  Lev.  xv. 
31;  Ezek.  iii.  18;  xxxiii.  7  "  Alexauder:  "The 
phrase,  Thy  servant,  brings  the  general  doc- 
trines of  the  foregoing  context  into  personal  ap- 
plication to  the  writer." — C.  A.  B.] 

Ver.  12  Errors.— The  word  HX'jp/,  which 
occurs  only  here,  denotes  the  entire  compass  of 
unintentional  sins,  the  ayvotj/tara,  which  had 
happened  njj^'3,  and  even  on  this  account  not 

11  t  t  :  • 

only  concealed  from  men  (Lev.  iv.  13,  but  like- 
wise not  men  known  by  the  person  himself  (Lev. 
v.  2  sq.),  because  they  might  have  been  com- 
mitted unconsciously,  but  when  they  became 
known,  were  to  be  atoned  for  by  offerings  (Num. 


154 


THE  FIRST  BOOK  OF  PSALMS. 


xv.  22  sq.).  In  contrast  with  them  are  the  tres- 
passes (Num.  v.  30  sq.),  which  are  said  to  be 
committed  with  uplifted  hand  and  as  not  to  be 
atoned  for,  from  which  therefore  the  Psalmist 
wishes  to  be  preserved. 

Ver  13.  The  word  D'TjT  describes  these  as 
boasting  [A.  "V '..  presumptuous  {sins)],  but  not  on 
the  side  of  their  appearance  as  disregarding  all 
limits,  but  on  the  side  of  the  origin  of  their  sin 
from  the  heart  boasting  of  its  lusts.  The  plural 
form  of  this  word  is  in  other  passages  of  Scrip- 
ture always  to  be  regarded  properly  as  of  haughty 
oppressors^  and  is  likewise  here  thus  taken  by 
many,  finally  Koster  and  Olsh.  But  there  is  no 
other  reference  in  this  Psalm  to  the  oppression 
of  such  hostile  persecutors  (the  Sept.  and  Vulg. 
have  read  D,")J).  The  context  leads  to  the  sphere 
of  moral  preservation,  not  of  protection  against 
external  power.  The  expression  ruler  [A  V., 
have  dominion]  in  the  following  member  of  the 
verse  is  entirely  appropriate  and  clear  only  when 
we  regard  the  plural  form  as  denoting  the  abstract 
(Kimchi,  Rosenm.,  Delitzsch,  Hitzig),  which 
especially  recommends  itself  in  an  ancient  piece 
of  composition.  The  reference  to  the  evil  influ- 
ence and  the  tempting  power  of  association  and 
intei-course  with  proud  transgressors  (De  Wette, 
Hupf.,  Camph.),  forces  the  abstract  into  the  ex- 
planation in  order  to  be  endurable,  and  obscures 
the  contrast  that  is  in  the  clause  Gen.  iv  7, 
Rom.  v.  14,  and  similar  passages  which  are  cited 
lead  directly  to  an  abstract,  and  "\VJT\  =  hold 
back,  preserve,  is  usually  connected  with  an  ab- 
stract (Gen.  xx.  6;  1  Sam.  xxv.  39),  Still  less 
is  it  to  be  supposed  that  the  intentional  sins  are 
here  personified  as  tyrants  (Hengst.)  which  strive 
to  bring  the  servant  of  God  under  their  unworthy 
dominion.  It  is  the  boasting  of  his  emotions 
which  is  charged  against  David  (1  Sam.  xvii.  28) 
comp.  James  i.  14  (Hitzig),  which  at  the  close  of 
the  verse  after  its  expression  as  #i#3,  (=  apos- 
tasy, treachery,  rebellion)  is  marked  with  a  word 
in  apposition  which  expresses  not  the  frequency 
(Calv.)  but  the  greatness  of  the  iniquity.  The 
word  HpJ  (ver.  12  in  Piel^  ver.  13  in  Niphal)  is 
a  judicial  word,  and  stands  always  with  refe- 
rence to  guilt  and  punishment.  [Delitzsch: 
"  Declare  innocent,  speak  free,  leave  unpu- 
nished."—C.  A.  B.] 

Ver.  14.  [Delitzsch  :  "  The  Psalmist  finally 
prays  for  the  gracious  acceptance  of  his  prayer, 
in  which  heart  and  mouth  unite,  based  upon  the 
faithfulness  of  God,  which  is  firm  as  a  rock,  and 
His  redemptive  Love." — Be  acceptable. — Pe- 
rowne:  "The  usual  formula  applied  to  God's  ac- 
ceptance of  sacrifices  offered  to  Him  (Lev.  i.  3,  4, 
etc.).  Prayer  to  God  is  the  sacrifice  of  the  heart, 
and  of  the  lips.  Comp.  Hos.  xiv.  2,  '  so  will  we 
offer  our  lips  as  calves.'"  Alexander:  "This 
allusion  also  serves  to  suggest  the  idea,  not  con- 
veyed by  translation,  of  atonement,  expiation, 
as  the  ground  of  the  acceptance  which  the 
Psalmist  hopes  or  prays  for." — Jehovah, 
my  rock  and  my  redeemer. — (A.  V.,  my 
strength),  in  the  margin  correctly  rock.  Pe- 
rowne:  "  The  name  of  Jehovah  is  repeated  for 
the  seventh  time.  The  epithets  '  my  Rock,'  '  my 
Redeemer,'  have  here  a  peculiar  force.     For  He 


is  my  strength  in  keeping  the  Law ;  my  Re- 
deemer as  delivering  me  from  the  guilt  and 
power  of  sin." — C.  A.  B.] 

DOCTRINAL   AND   ETHICAL. 

1.  The  contemplation  of  the  glory  of  nature 
must  not  lead  to  the  deification  of  nature;  it 
should  lead  up  beyond  the  entire  world,  and  be- 
yond all  the  heavens,  to  the  knowledge  of  the 
glory  of  God  mirrored  therein,  and  excite  to  the 
adoration  of  the  Almighty  Creator  declaring  Him- 
self therein.  The  expanse  of  the  heavens  which 
cannot,  at  all  be  surveyed  by  man,  has  yet  re- 
ceived its  limits  from  Him  who  is  alone  Infinite 
and  Almighty.  Even  the  sun,  which  is  wor- 
shipped by  so  many  nations  as  the  King  of  hea- 
ven receives  the  measure  of  its  motion,  and  the 
revolution  of  its  course  from  the  same  hand, 
whose  government  and  work  disclose  themselves  in 
all  things  as  by  the  hand  of  a  Master,  whom  all  His 
works  praise.  It  is  true  the  praise  of  nature  is 
different  by  day  from  what  it  is  by  night; 
yet  it  preaches  incessantly,  and  its  sermon  is 
not  only  heard  everyivhtre  in  the  world,  but 
likewise  is  capable  of  being  understood  by 
every  one. 

2.  But  if  the  glorious  works  of  God  are  so  in- 
structive and  edifying  to  man,  how  much  greater 
advantage  may  he  derive  from  the  law  of  God 
which  is  infinitely  more  glorious  ?  For  it  is  one. 
and  the  same  God,  who  declares  Himself  in  crea- 
tion, and  reveals  Himself  in  history.  In  natural 
things,  however,  only  the  glory  of  His  metaphysi- 
cal nature  can  be  known  ;  but  the  glory  of  His 
moral  nature  reveals  itself  in  the  words  of  His 
law,  in  which  His  will  and  counsel  find  expres- 
sions. 

3.  The  twelve  eulogiums  of  the  law,  whose 
parts  are  related  to  one  another  as  presumption 
and  consequence,  and  which  are  compared  by 
Luther  with  the  twelve  fruits  of  the  tree  of  life, 
refer  to  that  excellence  peculiar  to  the  law  of 
God  as  such,  which  is  likewise  expressly  brought 
into  view  by  Paul,  Rom.  vii.  12,  14,  by  which  it 
is  the  jewel  of  Israel  and  the  comfort  of  those 
who  act  according  to  it.  For  the  character  of  ' 
the  Thorah  as  a  Divine  instruction  respecting  the 
duties  to  be  fulfilled  by  the  people  of  God  and  its 
individual  members  in  all  the  relations  ot  life, 
involves  its  having  essentially  the  form  of  a 
testimony  manifesting  the  will  of  God,  and  it  di- 
vides itself  into  commandments  and  statutes 
which  relate  to  the  fear  of  Jehovah,  and  have 
the  meaning  of  legal  statutes  They  consequently 
have  not  only  gone  forth  from  God  and  received 
the  essential  characteristics  of  a  complete  and 
reliable  rule  of  the  rectitude  and  purity  of  all 
ordinances,  the-  sincerity  of  their  end  and  aim,  the 
truth  of  statutes  and  decisions,  but  likewise 
treat  of  the  true  relation  to  God  according  to  its 
subject  and  aim,  and  therefore  spiritually  re- 
fresh and  admonish,  whilst  they  rejoice  the  heart 
and  enlighten  the  eyes.  Moreover  as  essen- 
tial parts  of  Divine  revelation,  they  are  of 
eternal  duration,  and  are  right,  and  continue 
in  this  connection  in  the  history  of  redemp- 
tion (Matth.  v.  17  sq.).  Thus  the  law  of  Jehovah 
is   Israel's  most  valuable  possession  and  sweetest 


PSALM  XIX. 


155 


food,  a  gracious  gift  of  God,  glad    tidings  (Ps. 
xl.  10). 

4.  The  true  servant  of  God  experiences  both 
the  enlightenment  and  refreshment,  the  correc- 
tion and  reward  of  the  law.  He  is  preserved 
from  venality  and  self-righteousness  by  the  fact 
that  the  reward  presupposes  {ha  fulfilment  of  the 
law.  Moreover  the  servant  of  God  perceives  in  the 
law  as  the  mirror  of  perfection,  his  own  imper- 
fection, and  its  reference  to  human  sins  in  general  in 
their  variety,  number,  and  enormity.  If  he  ap- 
plies it  to  his  own  person,  his  claim  of  merit  falls 
away.  Moreover  the  law  instructs  him  at  the 
same  time  respecting  the  difference  between 
deadly  sins  and  venial  sins,  respecting  the  means 
of  atonement,  and  respecting  the  conditions  of 
forgiveness  of  sins,  and  thus  preserves  him  from 
despair. 

6.  Moreover  the  arrangement  of  the  institu- 
tions of  atonement  and  the  ordinances  respecting 
their  use,  belong  likewise  to  the  commands  and 
statutes  of  the  Thorah.  In  these  the  Creator  and 
Lawgiver  reveals  Himself  as  the  Redeemer.  The 
law  itself  thus  urges  to  seek  salvation  in  the 
grace  of  God  by  repentance  and  faith,  whilst  it 
discloses  to  the  sinner  his  guilt,  and  makes  him 
experience  his  inability  to  help  himself,  but  like- 
wise lets  him  know  the  readiness  of  God  to  for- 
give, and  brings  His  saving  strength  near. 

0.  The  institution  of  the  confessional  together 
witn  the  requirements  connected  therewith,  is  in 
opposition  to  the  confession  and  prayer  made, 
Ps.  xix.  13  sq.  (comp.  Conf.  August,  art.  VI).  But 
no  one  is  to  plead  as  an  excuse,  or  to  justify 
themselves  by  the  secrecy  and  delicacy  of  many 
sins,  the  unfathoniableness  of  the  human  heart, 
the  impossibility  of  a  complete  knowledge  of  self 
and  sin.  Justification  is  a  speaking  clear  and  a 
declaring  guiltless  on  the  part  of  God  ;  in  this  Da- 
vid and  Paul  agree  (comp.  likewise  Ps.  xxxii.). 
It  presupposes  on  the  one  side  the  grace  of  God, 
on  the  other  the  laying  hold  of  the  same,  which 
cannot  happen  without  repentance  any  more 
than  without  faith.  But  where  repentance  and 
faith  are,  which  are  mutually  necessary  to  one 
another,  the  servant  of  God  is  urged  ever  to 
make  a  more  complete  surrender  of  himself, 
and  to  more  entirely  consecrate  himself  to  God", 
partly  by  the  knowledge  that  with  conscien- 
tious self-examination,  there  still  remain  to  him 
faults  to  be  regretted;  partly  by  the  experience, 
that  with  the  most  honest  striving  after  sa'.ictifica- 
tion  the  danger  even  of  a  grave  transgression,  and 
likewise  of  a  great  fall,  never  entirely  vanishes 
from  him.  "  If  the  law  is  separated  from  the 
hope  of  forgiveness  and  the  Spirit  of  Christ,  it  is 
so  far  from  the  sweetness  of  honey,  that  it  ra- 
ther kills  poor  souls  by  its  bitterness."  (Calvin). 

7.  An  evidence  of  such  disposition  of  soul  is 
the  prayer  for  pardon  and  preservation,  if  heart 
and  lip  unite  in  it,  and  the  chief  desire  of  the 
soul  is  that  God  will  accept  it  as  an  offering  well- 
pleasing  to  Him,  that  is,  that  He  will  hear  it. 
The  soul  then  turns  with  it  to  the  God  of  revela- 
tion already  known  as  his  rock  and  his  redeemer, 
in  whose  protecting  power  and  saving  love  he 
itrusts  with  the  more  security  as  he  has  already 
.received  and  experienced  salvation  from  Him. 
"  Original  sin  is  not  destroyed  in  this  world,  but 
pardoned."  (Seb.  Schmidt). 


HOMILETICAL   AND    PRACTICAL. 

The  glorg  of  God  is  reflected  for  man  even  in 
the  works  of  creation;  but  its  splendor  beams 
forth  from  the  words  of  the  revealed  law,  clearer 
than  sunlight,  yet  it  shines  towards  him  most 
gloriously  in  acts  of  salvation  for  his  redemp- 
tion.— Nature  and  history  preach  the  same  God, 
that   is,    1)  the   almighty   Creator  of  the  world; 

2)  the  holy  Lawgiver   of  the  children  of   men; 

3)  the  gracious  Redeemer  of  penitent  sinners. 
— It  is  true,  our  God  is  invisible,  yet  not  un- 
known. There  has  never  been  a  lack  of  preach- 
ing God,  but  often  of  people  to  hear  the  sermon, 
heed  it,  and  obey  it. — Even  pious  people  have 
still  hidden  faults,  but  they  do  not  hide  them. — 
God  helps  us  not  only  to  know  our  sins,  but  like- 
wise to  receive  pardon  for  our  errors,  and  to  ob- 
tain preservation  from  crimes.  —  To  the  people 
of  God  the  law  of  God  is  the  most  costly  good 
and  the  sweetest  food.  Three  things  are  indis- 
pensable to  the  salvation  of  men,  1)  adoration  of 
the  majesty  of  God;  2)  repentance  for  their  sins; 
3)  reconciliation  with  God  by  redemption. — He 
who  would  be  the  servant  of  God,  must  not  only 
instruct  himself  by  the  law  of  God,  but  likewise 
be  warned  against  transgression,  and  be  led  to 
its  observance. — As  the  Lord  so  the  servant;  as 
the  service  so  the  reward. 

Starke:  As  the  heavens  with  their  courses 
and  order  are  a  sure  witness  of  the  omnipotence 
and  wisdom  of  God,  just  so  the  gospel  is  to  be  a 
constant  and  faithful  witness  of  Christ.  See  here 
the  chief  end  of  all  the  creatures  of  God!  The 
Creator's  glory  is  to  be  advanced  by  them,  and 
man  is  to  know  God  aright  from  them,  and  learn 
to  love  Him  and  praise  Him. — It  is  shameful  for 
man,  the  noblest  creature,  to  be  silent  with  re- 
spect to  those  things  about  which  even  dumb 
creatures  speak  in  their  fashion. — No  day  should 
pass  without  my  glorifying  my  God,  and  no  night 
when  I  should  not  seek  my  rest  in  His  grace. — 
If  David  already,  with  the  little  proportion  of  re- 
velation which  he  had,  has  uttered  such  excellent 
words,  what  should  we  now  say,  after  the  Scrip- 
tures of  the  New  Testament  have  come  to  us, 
which  have  set  every  thing  in  a  still  greater 
light? — As  the  gospel  is  glad  tidings,  so  it  like- 
wise works  Divine  joy  in  those  who  allow  them- 
selves to  be  enlightened  by  it. — The  Holy  Spirit 
accomplishes  His  office  of  admonishing  the  soul 
by  the  word  of  God,  now  by  doctrine,  now  by 
the  refutation  of  an  imbibed  error,  now  by  pun- 
ishing an  observed  impurity,  now  by  awakening 
to  faithfulness,  likewise  by  consoling  support  in 
trouble. — Although  the  law  is  a  mirror  of  sin, 
yet  no  man  can  observe  and  know  either  the 
multitude  or  the  secrecy  of  his  faults,  still  less 
tell  them  to  others. — He  who  has  given  himself 
to  God  as  a  servant  will  be  preserved  by  Him 
from  being  the  servant  of  sin  and  the  slave  of 
Satan. — As  long  as  the  righteous  are  in  the 
world  they  will  not  be  entirely  pure  owing  to 
original  sin,  yet  they  are  pure  before  God,  partly 
on  account  of  the  imputation  of  the  righteous- 
ness of  Christ,  partly  because  God  is  pleased 
witli  their  new  obedience,  whereby  they  free 
themselves  from  all  gross  prevailing  sins. 

Ambrose  :  Aliud  est  timere,.quiapeccaveris,  aliud 


156 


THE  FIRST  COOK  OF  PSALMS. 


timere,  ne  pecces ;  ibi  est  formodo  de  supplicio,  hie 
sollicitudo  de  prxmio. — Augustine  :  When  thou 
prayest  thou  speakest  with  God;  when  thou 
readest  the  Scriptures,  God  speaks  with  thee. — 
Osiander:  God  has  done  a  greater  and  more 
glorious  work  in  saving  poor  sinners,  than  in 
creating  the  world. — Arndt:  God's  word,  praise 
and  glory,  cannot  and  must  not  fail. — R.  Stier: 
The  first  covenant  in  which  God  witnesseth  His 
existence  and  will,  joins  on  to  the  religion  of  na- 
ture and  conscience  which  is  presupposed,  just 
as  the  other  covenant  which  brings  grace  and 
truth,  appeals  to  the  law  which  preceded  it. — 0. 
v.  Gerlach  :  The  prayer  for  forgiveness  of  debts 
is  followed  directly  by  the  prayer  for  preserva- 
tion in  and  from  temptation,  as  in  the  Lord's 
prayer. — Tholuck  :  If  all  the  preachers  on  earth 
were  silent,  and  no  human  mouth  told  any  more 
of  God,  there  in  the  heavens  His  great  glory  and 
majesty  are  told  and  declared  without  cessation. 
— Umbreit:  It  is  a  mysterious  song,  which  is 
sung  by  the  universe,  and  to  which  the  poet 
listens;  it  sounds  so  that  it  is  heard  only  in  the 
depths  of  the  human  soul,  where  the  spring  of 
faith  is. — Diedrich:  The  work  must  praise  the 
master  everywhere,  and  blessed  is  he  who  un- 
derstands it. 

[Matth.  Henry:  From  the  brightness  of  the 
heavens  we  may  collect  that  the  Creator  is  light; 
their  vastness  of  extent  speaks  His  immensity; 
their  height  His  transcendency  and  sovereignty  ; 
their  influence  upon  this  earth  His  dominion, 
and  providence,  and  universal  beneficeuce;  and 
all  declare  His  almighty  power  by  which  they 
were  at  first  made,  and  continue  to  this  day,  ac- 
cording to  the  ordinances  that  were  then  set- 
tled.— The  holy  Scripture,  as  it  is  a  rule  both  of 
duty  to  God  and  of  our  expectation  from  Him,  is 
of  much  greater  use  and  benefit  to  us  than  day 
or  night,  than  the  air  we  breathe  in,  or  the  light 
of  the  sun. — The  discoveries  made  of  God  by 
His  works  might  have  served  if  man  had  retained 
his  integrity ;  but  to  recover  Him  out  of  his  fallen 
state  another  course  must  be  taken,  that  must  be 
done  by  the  Word  of  God. — Barnes:  The  reason 
why  any  man  is  elated  with  a  conviction  of  his 
own  goodness  is  that  he  has  no  just  sense  of  the 
requirements  of  the  law  of  God  ;  and  the  more 
any  one  studies  that  law,  the  more  will  he  be 
convinced  of  the  extent  of  his  own  depravity. — 
Spurgeon:  We  may  rest  assured  that  the 
true  "  vestiges  of  creation  "  will  never  contra- 
dict Genesis,  nor  will  a  correct  "Cosmos"  be 
found  at  variance  with  the  narrative  of  Moses. 
He  is  wisest  who  reads  both  the  world-book  and 
the  Word-book  as  two  volumes  of  the  same  work, 
and  feels  concerning  them,  "  my  Father  wrote 
them  both." — He  who  would  guess  at  Divine  sub- 
limity should  gaze  upwards  into  the  starry  vault; 


he  who  would  imagine  infinity  must  peer  into  the 
boundless  expanse;  he  who  desires  to  see  Divine 
wisdom  should  consider  the  balancing  of  the  orbs ; 
he  who  would  know  Divine  fidelity  must  mark  the 
regularity  of  the  planetary  motions  ;  and  he  who 
would  attain  some  conception  of  Divine  power, 
greatness,  and  majesty,  must  estimate  the  forces 
of  attraction,  the  magnitude  of  the  fixed  stars, 
and  the  brightness  of  the  whole  celestial  train. 
— The  gospel  is  perfect  in  all  its  parts,  and  per- 
fect as  a  whole ;  it  is  a  crime  to  add  to  it,  treason 
to  alter  it,  and  felony  to  take  from  it. — What  a 
blessing  that  in  a  world  of  uncertainties  we  have 
something  sure  to  rest  upon  !  We  hasten  from 
the  quicksands  of  human  speculations  to  the  terra 
firma  of  Divine  Revelation. — Free  grace  brings 
heart  joy,  earth-born  mirth  dwells  on  the  lip, 
and  flushes  the  bodily  powers;  but  heavenly  de- 
lights satisfy  the  inner  nature,  and  fill  the  men- 
tal faculties  to  the  brim.  There  is  no  cordial  of 
comfort  like  that  which  is  poured  from  the  bottle 
of  Scripture. — Look  at  the  sun  and  it  puts  out 
your  eyes,  look  at  the  more  than  sunlight  of  Re- 
velation and  it  enlightens  them;  the  purity  of 
snow  causes  snow-blindness  to  the  Alpine  tra- 
veller, but  the  purity  of  God's  truth  has  the  con- 
trary effect,  and  cures  the  natural  blindness  of 
the  soul. — Bible  truth  is  enriching  to  the  soul  in 
the  highest  degree;  the  metaphor  is  one  which 
gathers  force  as  it  is  brought  out ;  gold,  fine  gold 
— much  fine  gold;  it  is  good,  better,  best;  and 
therefore  it  is  not  only  to  be  desired  with  a  mi- 
ser's avidity,  but  with  more  than  that. — Men 
speak  of  solid  gold,  but  what  is  so  solid  as  solid 
truth  ? — On  the  sea  of  life  there  would  be  many 
wrecks  if  it  were  not  for  the  Divine  storm-signals 
which  give  to  the  watchful  a  timely  warning. 
The  Bible  should  be  our  Mentor,  our  Monitor, 
our  Memento  Mori,  our  Remembrancer,  and  the 
keeper  of  our  conscience. — He  best  knows  him- 
self who  best  knows  the  Word,  but  even  such  an 
one  will  be  in  a  maze  of  wonder  as  to  what  he 
does  not  know,  rather  than  on  the  mount  of  con- 
gratulation as  to  what  he  does  know. — We  have 
heard  of  a  comedy  of  errors,  but  to  a  good  man 
this  is  more  like  a  tragedy. — Many  books  have  a 
few  lines  of  errata  at  the  end,  but  our  errata 
might  well  be  as  large  as  the  volume  if  we  could 
but  have  sense  enough  to  see  them.  Augustine 
wrote  in  his  older  days  a  series  of  Retractations ; 
ours  might  make  a  library  if  we  had  enough 
grace  to  be  convinced  of  our  mistakes,  and  to 
confess  them. — If  we  had  eyes  like  those  of  God 
we  should  think  very  differently  of  ourselves. — 
The  transgressions  which  we  see  and  confess  are 
but  like  the  farmer's  small  samples  which  he 
brings  to  market,  when  he  has  left  his  granary 
full  at  home.— C.  A.  B.] 


PSALM  XX. 


157 


PSALM  XX. 


To  the  chief  musician,  a  Psalm  of  David. 

1  The  Lord  hear  thee  in  the  day  of  trouble ; 
The  name  of  the  God  of  Jacob  defend  thee; 

2  Send  thee  help  from  the  sanctuary, 
Aud  strengthen  thee  out  of  Zion  ; 

3  Remember  all  thy  offerings, 

And  accept  thy  burnt  sacrifice;  Selah. 

4  Grant  thee  according  to  thine  own  heart, 
And  fulfil  all  thy  counsel. 

5  We  will  rejoice  in  thy  salvation, 

And  in  the  name  of  our  God  wTe  will  set  up  our  banners : 
The  Loud  fulfil  all  thy  petitions. 

6  Now  know  I  that  the  Lord  saveth  his  anointed ; 
He  will  hear  him  from  his  holy  heaven 

With  the  saving  strength  of  his  right  hand. 

7  Some  trust  in  chariots,  and  some  in  horses : 

But  we  will  remember  the  name  of  the  Lord  our  God. 

8  They  are  brought  down  and  fallen: 
But  we  are  risen,  and  stand  upright. 

9  Save,  Lord: 

Let  the  king  hear  us  when  we  call. 


EXEGETICAL   AND   CRITICAL. 

Its  Contents  and  Composition.  The  assist- 
ance of  God  is  implored  for  a  king,  with  reference 
to  a  war  with  foreign  enemies,  and  indeed,  as  it 
Beems,  not  in  general  at  his  entering  upon  his 
government  (Hupf.  )  ;  or  without  any  reference 
to  a  special  case  as  a  formula  of  a  prayer  for 
authorities  in  general  (Calv.,  Lulh.,  Geier) ;  or  in 
a  direct  Messianic  sense  pointing  to  Christ  and 
the  Church  militant  (J.  H.  Mich.,  et  al.) ;  or  em- 
bracing the  two  last  references  (Hengst.) ;  but  on 
his  going  forth  to  war,  and  with  the  sacrifices 
usual  upon  such  occasions  (1  Sam.  xiii.  9-12, 
most  interpreters).  On  account  of  the  mention 
of  Zion  in  connection  with  the  sanctuary  (ver. 
2),  this  king  cannot  be  Saul,  to  whom  and  of 
whom  David  might  speak,  but  rather  David  him- 
self, who  in  the  second  expedition  against  the 
Syrians  marched  forth  himself  personal!;!  (2  Sam. 
x.  17),  and  knew  how  to  vanquish  his  enemies  who 
were  provided  with  chariots  (2  Sam.  viii.  4). 
The  speaker  is  then,  naturally,  not  David,  but 
either  the  congregation  assembled  at  the  sacri- 
fice (most  interpreters),  or  some  one  speaking 
in  their  name.     The  supposition  of  a  responsive 


song  between  the  choir  and  a  single  voice  (ver. 
6),  either  a  Levite  (Ewald,  Delitzsch),  or  the 
king  (Knapp  et  al.),  makes  the  Psalm  more  vivid, 
but  is  not  plainly  given  by  the  text. 

The  transparent  language  and  the  simple  ar- 
rangement, the  smooth  symmetry  and  the  quiet 
advance  in  thought,  are  not  in  favor  of  a  poetical 
effusion  of  the  feelings  of  the  moment,  but  of  its 
being  a  hymn  previously  composed  for  Divine 
service  on  a  special  occasion.  It  is  more  natural 
to  suppose  that  the  author  was  David,  than  an 
unknown  poet,  as  there  are  some  things  that  re- 
mind us  of  his  style.  Hitzig,  with  reference  to 
the  next  psalm  as  one  closely  connected  with  the 
present,  considers  the  king  here  addressed  as 
Uzziah  who  at  the  beginning  of  his  government 
had  to  contend  with  the  Philistines  (2  Chron. 
xxvi.  6),  and  the  prophet  Zechariah  (who  exert- 
ed some  influence  upon  Uzziah,  who  was  then 
sixteen  years  old,  2  Chron.  xxvi.  5),  as  the 
speaker.  But  the  threads  of  this  hypothesis  are 
finer  than  a  spider's  web  (eomp.  Ps.  xxi.). 

The  first  half  of  the  psalm  expresses  the  desire 
for  the  success  of  the  king  through  the  assistance 
of  Jehovah,  in  such  a  way  that  its  fulfilment  is 
not  only  formally  presupposed,  but  forms  the 
real  foundation  for  the  victorious  shouts  of  the 


158 


THE  FIRST  BOOK  OF  PSALMS. 


congregation  (ver.  5).  The  imperfects  have 
from  the  earliest  times  been  constantly  regarded 
as  optatives,  only  by  Hitzig  and  Sachs  as  futures 
in  the  sense  of  comforting  and  encouraging  ex- 
hortation, as  an  expression  of  a  hope,  which  is 
said  to  form  the  prelude  to  the  conviction  ex- 
pressed in  ver.  6.  But  the  certainty  of  Divine 
help  which  appears  in  ver.  6,  with  "now,"  which 
Goes  not  at  all  lead  to  a  later  composition  of  this 
section  (Maurer),  but  to  a  confirmation  of  the 
faith  in  Divine  help,  as  it  has  been  declared  in 
sacrifices  and  prayers,  agrees  better  with  the 
supposition  that  the  preceding  verbs  are  opta- 
tives. Only  from  this  foundation  of  certainty 
does  the  language  rise  (ver.  6  b)  to  the  expres- 
sion of  the  hope  of  the  victory  (which  is  described 
in  vers.  7-8,  in  dramatic  antithesis)  and  close 
with  prayer  corresponding  with  this  course  of 
thought  (ver.  9).  The  perfects  in  vers.  6  and 
8,  express  the  sure  future. 

Sir.  I.  [Ver.  1.  The  name  of  the  God  of 
Jacob. — Barnes:  "The  word  name  is  often  put 
in  the  Scriptures  for  the  person  himself;  and 
hence  this  is  equivalent  to  saying  '  may  the  God 
of  Jacob  defeud  thee.'  See  Ps.  v.  11;  ix.  10; 
xliv.  5;  liv.  1;  Ex.  xxiii.  21.  Jacob  was  one 
of  the  patriarchs  from  whom,  after  his  other 
name,  the  Hebrew  people  derived  their  name 
Israel,  and  the  word  seems  here  to  be  used  with 
reference  to  the  people  rather  than  to  the  ances- 
tor. Comp.  Is.  xliv.  2.  The  God  of  Jacob,  or  the 
God  of  Israel,  would  be  synonymous  terms,  and 
either  would  denote  that  he  was  the  Protector 
of  the  nation.  As  such  He  is  invoked  here  ;  and 
the  prayer  is,  that  the  Great  Protector  of  the 
Hebrew  people  would  now  defend  the  king  in 
the  dangers  which  beset  him,  and  in  the  enter- 
prise which  he  had  undertaken." — Detend 
thee,  literally  as  the  margin  of  A.  V.  "  set  thee 
on  a  high  place."  Perowne:  " 'set  thee  upon  high' 
that  is,  as  in  a  fortress  where  no  enemy  can  do 
thee  harm,  or  on  a  rock  at  the  foot  of  which  the 
waves  fret  and  dash  themselves  in  impotent 
fury." 

Ver.  2.  From  the  sanctuary,  parallel  with 
out  of  Zion,  as  the  earthly  abode  of  God  among 
His  people  whither  they  are  to  go  up  as  to  His 
palace,  and  from  whence  as  from  His  throne  they 
are  to  receive  help  and  strength,  vid.  Ps.  xiv. 
7,  iii.  5.— C.  A.  B.] 

Ver.  3.  Remember  all  thy  meat-offerings. 
[A.  V.  offerings]. — This  expression  naturally 
refers  to  the  evidence  of  his  piety  previously  given 
by  the  king,  but  it  is  not  opposed  (Hupf.)  to  the 
reference  to  an  offering  now  being  made,  but 
rather  leads  to  this,  as  it  is  thus  even  now  pre- 
sented in  the  burnt  offerings  of  the  king.  The 
bloodless  meat  offerings  of  meal  with  oil  and  in- 
cense (Lev.  ii.),  withfew  exceptions,  accompanied 
the  burnt  offerings  which  were  entirely  consumed 
on  the  altar,  or  whole  burnt  offerings  (Lev.  i) ; 
hence  both  expressions  properly  complement  one 
another,  and  their  separate  mention  has  only  a 
rhetorical  significance.  May  God  remember  the 
previous  offerings  of  the  king,  let  Him  be  pleased 
with  the  present  offerings.  The  latter  sense  is 
contained  in  the  expression  :  may  He  find  fat, 
[A.  V.  accept]  literally;  may  He  make  fat  (Ps. 
xxiii.  5);  but  the  piel  includes  likewise  the 
meaning  of  declare.     It  was  not  commanded  that 


the  animals  offered  should  be  fat  (Lev.  xxii.  18 
sq.),  it  was  so  much  the  more  an  evidence  of  the 
willingness  and  gladness  of  the  offerer.  The 
translation  of  some  of  the  more  ancient  interpre- 
ters after  Aben  Ezra:  turn  to  ashes  [A.  V. 
margin]  regards  the  words  as  a  denominative  of 
|Bn,  but  leads  to  the  expectation  of  its  being 
kindled  by  heavenly  fire  as  a  sign  of  its  gracious 
acceptance,  as  Lev  ix.  24;  1  Kings  xviii.  37 ;  1 
Chron.  xxi.  26,  which  is  not  at  all  justified  by  the 
text.  With  this  derivation,  moreover,  the  sense 
would  properly  be  "  may  He  cleanse  from  ashes." 

[Ver.  4.  Counsel. — Perowne:  "All  thy  plans 
and  measures  in  the  war  " — C.  A.  B.] 

Sir.  II.  Ver.  5.  [Thy  salvation.— Hupfeld. 
"Help,  or  appointed  victory  (Ps.  xxxiii.  17),  corre- 
sponds with  the  contents  of  vers.  1  and  2." — C.  A. 
B.]*  Wave  banners,  that  is,  as  an  expression 
of  Joy  on  account  of  victory.  The  translation  of 
more  ancient  interpreters :  set  up  banners  as  a  me- 
morial  of  victory  [A.  V.]  does  not  correspond  with 
the  form  of  the  Hebrew  word.  It  is  questiona- 
ble, likewise,  whether  the  translation  of  the 
Sept.  Vulg.  as  well  as  the  Pesch.  peyaTivvdijaopeda, 
magnificabinius,  exultabimus,  can  be  derived  from 
the  same  word,  as  after  the  Arabic,  or  whether 

we  are  to  accept  another  reading   T[UJ  instead 

Sj"lJ— [Fulfil  all  thy  petitions,  repeats  the 
contents  of  Ver.  4. — C.  A.  B.] 

[_Str.  III.  Ver.  6.  Perowne :  "  The  hope  sud- 
denly changes  into  certainty.  Now  know  1  that 
Jehovah  hath  saved,  hath  given  victory.  The 
singer  speaks  in  the  full  assurance  of  faith,  that 
the  prayer  is  heard,  and  as  if  he  already  saw  the 
victory  gained.  The  prayer  had  been  (vers.  1 
and  2)  that  God  would  hear  and  send  help  from 
the  earthly  sanctuary  or  Zion.  Now  the  answer 
is  said  to  come  from  His  holy  heaven.  For  if 
God  then  condescended  to  dwell  in  visible 
glory  among  men,  yet  He  would  teach  His  peo- 
ple that  He  is  not  limited  by  the  bounds  of  time 
and  space.  He  is  not  like  the  gods  of  the  hea- 
then, the  god  of  one  city  or  couutry.  He  sends 
help  out  of  Zion,  but  the  heaven  of  heavens  can- 
not contain  Him  (see  the  recognition  of  this 
truth  in  Solomon's  prayer,  1  Kings  viii.  27,  etc.). 
Calvin  sees  expressed  in  the  earthly  sanctuary 
made  by  hands  the  grace  and  condescension  of 
God  to  His  people;  in  the  heavenly,  His  infinite 
power,  greatness,  and  majesty." — Mighty 
deeds  [A.  V.  strength]. — Delitzsch  «fl'n«| 
means  here  not  the  fullness  of  strength  (comp! 
t's.  xc),  but  the  exhibition  of  strength  (Ps.  cvi. 
2;  cxlv.  4;  cl.  2;  Is.  lxiii.  15),  by  which  His 
right  hand  works  salvation,  that  is,  victory,  for 
them  who  are  battling." 

Ver.  7.  Some  of  chariots  and  some  of 
horses,  but  we  make  mention  of  the  name 
of  Jehovah  our  God. — Delitzsch:  "According 
to  the  law  Israel  should  have  no  standing  army; 

*  [Perowne  :  "  This  may  mean  '  the  help  and  victory  vouch- 
safed by  God  to  the  king;'  but  Thrupp  observes :  'The  al- 
most instinctive  dependence  of  the  Israelites  upon  their 
king,  as  the  man  who  should  save  them  (comp.  1  Sam.  x.  27), 
fully  justifies  us  in  interpreting  the  expression,  thy  salvation 
ver.  5,  in  its  most  natural  sense,  not  as  the  salvation  bestowed 
by  God  upon  the  king,  but  as  that  wrought  by  the  king  for 
his  people.' "  Alexander  thinks  that  "  both  ideas  are  in- 
cluded." The  explanation  of  Hupleld  is  the  most  proper.— 
C.  A.  B.] 


PSALM  XX. 


159 


the  law  for  the  king,  Deut.  xvii.  16,  denounces 
the  keeping  of  many  horses.  So  was  it  likewise 
under  the  judges  and  still  under  David;  under 
Solomon  already  it  changed,  he  procured  for 
himself  a  great  number  of  horses  and  chariots. 
1  Kings  x.  26-29.  Ver.  7  gives  a  very  decisive 
Confession  of  the  time  of  David,  that  Israel's 
boast  against  his  enemies,  especially  the  Syrians, 
is  the  firm  defence  and  arms  of  the  name  of  his 
God.  David  speaks  similarly  to  Goliath,  1  Sam. 
xvii.  45."  —  The  A.  V.  does  not  give  the 
force  and  beauty  of  the  original.  Trust  should 
not  be  inserted  in  the  first  clause,  and  re- 
member does  not  give  the  idea  of  the  second 
jrlause. 

Ver.  8.  Hupfeld:  "The  contrast  of  the  pre- 
vious verse  is  continued  with  reference  to  the 
consequences  which  both  have  derived  from  their 
confidences."  Delitzsch :  "The  praeterites  are 
vrxt.  confidently — '  a  triumphal  ode  before  the 
victory'  as  Luther  remarks, — 'a  cry  of  joy  be- 
fore the  help.'  " — They  have  bowed  down 
and  fallen  (not  as  A.  V.:  They  are  brought  down). 
— The  idea  is  that  they  first  sink  down  upon  their 
knees  and  then  fall  to  the  ground. — But  we 
have  risen  and  stood  firm  (A.  V.  stood 
Upright). — Delitzsch:  "Since  Dip  does  not  mean 
stand,  but  stand  up,  U"3p  presupposes  that  the 
enemies  then  had  the  upper  hand.  But  the  con- 
dition of  affairs  changes  Those  who  are  stand- 
ing fall,  those  who  are  lying  rise  up;  the  former 
remain  lying,  the  latter  keep  the  field." — C. 
A.  B.] 

S/r.  IV.  Ver.  9.  Help  the  king — This  is  the 
basis  of  the  hymn:  domine  salvumfac  regem,  and 
the  national  hymns  which  have  been  derived 
from  it  in  accordance  with  the  Sept.,  Vulg 
According  to  the  Masoretic  accentuation,  which 
is  advocated  by  Heugst.  and  Delitzsch,*  it  would 
be  translated,  Jehovah  help:  May  the  king  hear 
us.  Thus  the  Pesch.  [and  A.  V.].  The  king 
would  then  be  Jehovah,  since  the  hearing  of 
prayer  is  a  predicate  of  Jehovah ;  according  to 
ancient  interpreters,  Christ.  Since,  however, 
the  psalm  has  already  spoken  of  another  king, 
the  supposition  of  such  a  transition  to  Jehovah 
is  the  more  objectionable,  since  it  is  true  He  is 
oalleil  a  great  king  (Ps.  xlviii.  2,)  yet  never  mere- 
ly, the  king.  This  objection  would  be  partly  set 
aside,  if  with  the  Chald.  we  might  translate,  0 
king!  especially  as  the  call  of  prayer,  help  is 
used  Ps.  xii.  1  ;  cxviii.  25,  without  an  accusa- 
tive. But  the  third  person  of  the  verb  does  not 
suit  the  vocative,  which  the  Vulg.  arbitrarily 
changes  into  the  second  person.  The  whole 
manifestly  stands  in  manifest  relation  to  ver.  6, 
so  that  ver.  9  is  distinguished  from  ver.  1,  by  the 
fact  that  the  closing  petition  is  based  upon  the 
intervening  promise,  Since  the  words  in  vers. 
9  and  6  correspond  in  other  respects  entirely 
with  one  another,  it  is  certain  that  the  anointed 
has  the  same  meaning  as  king.  [Delitzsch :  The 
New  Testament  cry  of  Hosanna  is  a  particu- 
larizing of  this  Davidic,  'God  save  the  king 
mediated  by  Ps.  cxviii.  25.  The  closing  line  is 
a  developed  Amen." — C.  A.  B.] 


*  [Delitzsch,   howpver,   agrpps  with   the    author  in   the 
translation  "  save  the  king."  Vid.  closing  remarks.— C.  A.  B.] 


DOCTRINAL    AND    ETHICAL. 

1.  It.  is  an  evidence  of  great  grace  and  a 
source  of  rich  blessing  in  a  land,  if  prince  and 
people  meet  in  the  presence  of  God,  with  common 
desires  and  bring  the  same  cares  in  united 
prayer  before  the  throne  of  the  Eternal.  For 
prince  and  people  belong  so  closely  together, 
that  the  need  of  the  one  is  likewise  the  calami- 
tg  of  the  other,  but  the  common  good  is  essen- 
tially advanced  by  concord,  and  concord  is  best 
confirmed  and  advanced  by  union  in  common 
devotion  to  God. 

2.  A  king  shows  that  he  is  an  anointed  of  the 
Lord,  and  a  king  by  God's  grace,  especially  by 
not  only  surrounding  the  actions  of  his  govern- 
ment with  prayer  and  Divine  service,  but  by 
personally  participating  therein  as  a  shining  ex- 
ample for  the  whole  congregation.  A  people 
proves  itself  to  be  a  people  of  the  Lord  and  a 
congregation  of  God  by  not  only  huzzahing  such 
a  ruler  and  wishing  him  success  and  victory, 
salvation  and  blessings,  but  likewise  by  praying 
ivith  him  and  for  him.  Thus  this  psalm  may 
"serve  as  a  devout  and  holy  watchword."  (Lu- 
ther.) 

3.  Joyfulness  in  prayer  and  confidence  of  be- 
ing heard  are  nourished  and  strengthened  by 
the  remembrance  of  the  exhibitions  of  help,  with 
which  God  has  already  previously  declared  and 
magnified  His  name,  and  particularly  by  those 
with  which  He  has  glorified  it  in  our  predeces- 
sors and  ancestors  who  are  the  models  of  our 
faith.  It  arises  moreover  from  the  assurance 
that  we  are  in  the  same  covenant  of  grace  with 
our  fathers  and  that  we  prove  ourselves  to  be 
members  of  it.  It  is  true,  we  call  upon  God 
with  a  deeper,  richer  and  mightier  name  than 
the  Israelites  could,  but  the  Father  of  our  Lord 
Jesus  Christ  is  the  same  God  as  the  God  of 
Jacob,  whose  name  the  Israelites  brought  to  re- 
membrance (Gen.  xxxv.  3)  when  they  prayed  to 
Jehovah  on  Zion.  The  difference  is  merely  in 
the  stages  o?  His  revelation,  and  accordingly  in  the 
depth  and  fulness  of  the  knowledge  of  Him. 
The  places,  forms  and  methods  of  Divine  service 
have  been  altered  in  a  corresponding  way.  But 
the  change  in  them  has  taken  place  through  the 
spirit  of  the  new  Covenant  in  order  to  fulfil  the 
old;  the  God  who  is  enthroned  in  the  sanctuary 
of  heaven,  still  ever  meets  with  His  people  in 
sanctuaries  on  earth,  and  lets  His  gracious  help 
flow  forth  from  thence  upon  His  congregation, 
whilst  He  comes  to  help  them  from  heaven  with 
the  mighty  deeds  of  salvation. 

4.  The  congregation  of  God  is  distinguished 
from  the  world  by  the  fact  that  in  the  day  of 
trouble  it  does  not  rely  upon  earthly  means  of 
help,  even  when  it  makes  use  of  them  in  a 
proper  manner  and  according  to  the  command- 
ment of  God.  But  it  puts  its  confidence  in  the 
assistance  of  God,  and  for  this  reason  before 
and  afterwards  gives  His  name  the  glory  (comp. 
1  Sam.  xvii.  45;  Isa.  xxxi.  3:  Ps.  xxxiii.  17). 
For  this,  however,  a  strong  and  living  faith  is 
necessary.  "But  the  faith  which  relies  upon 
God,  can  sing  the  triumphant  ode  before  the 
victory,  and  make  a  cry  of  joy  before  the  help 
ensues;   whereas  everything  is  allowed  to  faith. 


160 


THE  FIRST  BOOK  OF  PSALMS. 


For  lie  believes  in  God  and  thus  truly  has,  what 
he  believes,  because  faith  does  not  deceive  ;  as 
he  has  faith,  so  will  it  happen  unto  him."  (Lu- 
ther). 

HOMILETICAL   AND    PRACTICAL. 

A  king  does  well  if,  before  he  leads  his  people  to 
bailie  against  the  enemy,  he  leads  them  into  the 
house  of  God  to  prayer. — It  is  well  for  aland  whose 
king  is  the  model  of  pieti/,  whose  people  have 
this  motto :  Jehovah  help  the  king! — He  chooses 
the  best  portion  in  war  who  does  not  rely  upon 
earthly  means  of  power,  but  puts  his  confidence 
in  the  assistance  of  God. — Natural  courage  is 
not  to  be  despised;  but  the  confidence  of  trust 
in  God  surpasses  it,  in  worth,  duration  and 
strength.  —  The  communion  of  faith  unites 
stronger  than  the  same  danger  and  need,  more 
intimately  than  the  same  hope  and  joy.  —  Happy 
the  land  whose  king  cares  for  the  good  of  the 
people  and  whose  people  rejoice  in  the  salvation 
of  the  king. — Divine  service  has  the  precedence 
of  the  service  of  kings. — The  confidence  of  trust 
in  God  and  the  assurance  of  the  hearing  of 
prayer  do  not  constitute  the  beginning  of  com- 
munion with  God,  but  are  a  consequence  and 
fruit  of  it. — We  should  not  only  pray  with  one 
another,  but  likewise  for  one  another. — God  has 
His  dwelling-place  not  only  in  heaven,  but  like- 
wise on  the  earth,  and  from  both  places  Hi  sends 
forth  blessing,  consolation  .and  help  to  His  peo- 
ple.— Man's  drawing  near  to  God  has  for  its 
reason  as  well  as  its  consequence  God's  drawing 
near  to  man. 

Starke  :  Although  the  Christian  Church  is 
weak  and  weaponless,  it  has  a  strong  tower  in 
the  name  of  God. — The  sacrifices  of  the  Chris- 
tian are  a  broken  and  a  contrite  heart,  a  holy 
life  and  an  earnest  praise  of  God. — The  Lord 
does  what  those  who  fear  God  desire ;  but  they 
desire  nothing  that  is  opposed  to  God. — If  the 
world  reckons  to  its  honor  what  it  has  accom- 
plished alone  with  its  own  power,  on  the  other 
hand  it  is  a  strange  thing  of  which  believers 
boast,  of  the  help  which  has  come  from  God. — 
Just  as  Israel  coulrl  lift  up  its  banner  with  joy 
in  the  name  of  God,  so  every  believing  Chris- 
tian can  now  likewise  in  his  office,  station  and 
calling  venture  upon  it.  confident  in  God,  and  can 
assure  himself  of  His  gracious  assistance. — 
What,  is  heard  in  heaven  must  be  powerfully 
executed  on  earth. — Carnal  plans  are  generally 
of  poor  success  and  turn  out  badly ;  on  the 
other  hand  what  is  begun  with  God,  lasts.— Our 
best  arsenal  is  in  heaven  and  in  the  right  hand 


of  God. — The  ungodly  have  never  yet  been  able 
to  sing  a  true  triumphant  ode  over  the  downfall 
of  the  pious,  their  boasting  is  false;  but  be- 
lievers can  here  and  in  heaven  forever  sing  the 
glorious  victory  of  the  Lord  (1  Cor.  xv.  57; 
Rev.  xii.  10). 

Luther:  God  must  help  and  advise;  our 
plans  and  actions  are  otherwise  of  no  value. — 
Osiander:  Great,  exalted  titles  do  not  make  a 
king  invincible,  but  God's  help,  which  is  gained 
by  the  prayer  of  faith.  The  victory  is  a  gift  of 
God,  and  is  not  accomplished  by  great  prepara- 
tion or  a  great  host. — Selnekker:  What  is  be- 
gun with  God  issues  favorably  ;  but  the  greater 
part  of  the  world  transact  all  things  without 
God's  advice,  without  fearing  Him  and  calling 
upon  Him. — Taube:  Faith  and  prayer  always 
join  hands  in  the  Christian  heart  and  cannot 
live  apart.  Prayer  supports  faith  and  faith 
strengthens  prayer. — DiedricB  :  The  God  of 
Israel,  who  is  in  our  midst  and  in  us,  is  He 
who  is  enthroned  above  all  heavens  and  rules 
all  things  from  thence. — All  depends  upon  our 
belonging  to  God's  followers  and  our  daily  sta- 
tioning ourselves  by  His  banner-,  that  is,  His 
word,  and  from  it  deriving  chastisemeut  and 
consolation,  warning  and  confidence. 

[Matth.  Henry  :  The  prayer  of  others  for  us 
must  be  desired,  not  to  supersede,  but  to  second 
our  own  for  ourselves. — Those  who  make  it  their 
business  to  glorify  God  may  expect  that  God 
will,  one  way  or  other,  gratify  them  ;  they  who 
walk  in  His  counsel  may  promise  themselves 
that  He  will  fulfil  theirs. — In  singing  these 
verses,  we  should  encourage  ourselves  to  trust 
in  God,  and  stir  up  ourselves  to  pray  earnestly, 
as  we  are  in  duty  bound,  for  those  who  are  in 
authority  over  us,  that  under  them  we  may  lead 
quiet  and  peaceable  lives,  in  all  godliness  and 
honesty. — Barnes  :  Never  should  we  look  for  suc- 
cess unless  our  undertaking  has  been  preceded  by 
prayer;  and  when  our  best  preparations  have 
been  made,  our  hope  of  success  is  not  primarily 
and  mainly  in  them,  but  only  in  God. — 
Spurgeon  :  Chariots  and  horses  make  an  im- 
posing show,  and  with  their  rattling,  and  dust, 
and  fine  caparisons,  make  so  great  a  figure  that 
vain  man  is  much  taken  with  them  ;  yet  the  dis- 
cerning eye  of  faith  sees  more  in  an  invisible 
God  than  in  all  these.  The  most  dreaded  war- 
engine  of  David's  day  was  the  war-chariot, 
armed  with  scythes,  which  mowed  down  men 
like  grass  :  this  was  the  boast  and  glory  of  the 
neighboring  nations  ;  but  the  saints  considered 
the  name  of  Jehovah  to  be  a  far  better  defence. — 
C.  A.  B.] 


PSALM  XXI. 


161 


PSALM  XXI. 

To  the  chief  Musician,  A  Psalm  of  David. 

1  The  king  shall  joy  in  thy  strength,  0  Lord  ; 
And  in  thy  salvation  how  greatly  shall  he  rejoice ! 

2  Thou  hast  given  him  his  heart's  desire, 

And  hast  not  withholden  the  request  of  his  lips.     Selah. 

3  For  thou  preventest  him  with  the  blessings  of  goodness : 
Thou  settest  a  crown  of  pure  gold  on  his  head. 

4  He  asked  life  of  thee,  and  thou  gavest  it  him, 
Even  length  of  days  for  ever  and  ever. 

5  His  glory  is  great  in  thy  salvation  : 
Honour  and  majesty  hast  thou  laid  upon  him. 

6  For  thou  hast  made  him  most  blessed  for  ever : 

Thou  hast  made  him  exceeding  glad  with  thy  countenance. 

7  For  the  king  trusteth  in  the  Lord, 

And  through  the  mercy  of  the  Most  High  he  shall  not  be  moved. 

8  Thine  hand  shall  find  out  all  thine  enemies : 

Thy  right  hand  shall  find  out  those  that  hate  thee. 

9  Thou  slialt  make  them  as  a  fiery  oven  in  the  time  of  thine  anger : 

The  Lord  shall  swallow  them  up  in  his  wrath,  and  the  fire  shall  devour  them. 

10  Their  fruit  slialt  thou  destroy  from  the  earth, 
And  their  seed  from  amoug  the  children  of  men. 


11  For  they  intended  evil  against  thee : 

They  imagined  a  mischievous  device,  which  they  are  not  able  to  perform. 

12  Therefore  shalt  thou  make  them  turn  their  back, 

When  thou  shalt  make  ready  thine  arrows  upon  thy  strings  against  the  face  of  them. 

13  Be  thou  exalted,  Lord,  in  thine  own  strength : 
So  will  we  sing  and  praise  thy  power. 


EXEGETICAL    AND   CRITICAL. 

Its  Contents  and  Character. — In  the  first 
half  oT  this  Psalm  Jehovah  is  addressed  and 
thanks  are  expressed  to  Him  for  the  great  bene- 
fits shown  to  the  king.  The  words  seem  to  refer 
not  merely  to  general  blessings  (Hupf.),  but  to 
special  blessings,  and  particularly  to  a  powerful  Di- 
vine assistance,  with  reference  to  wishes  and 
prayers  previously  expressed,  which  greatly  re- 
joices the  king,  and  this  as  an  exhibition  of 
Divine  power  and  grace,  connected  with  the  pre- 
servation of  the  king's  life  and  the  strengthening 
of  his  government  so  that  it  continues  as  a  bless- 
ing to  the  entire  people.  The  supposition  of  a 
11 


reference  to  the  event  presupposed  in  the  previ- 
ous Psalm  is  very  natural,  especially  as  David, 
after  the  conquest  of  Kabbah,  set  upon  his  head 
the  royal  crown  of  the  Ammonites,  which  was 
adorned  with  precious  stones  (2  Sam.  xii.  30), 
ami  some  of  the  people  were  thrown  into  brick- 
kilns, after  the  fall  of  the  strong  city  had  been 
decided  by  the  personal  presence  of  David.  Ver. 
9  might  refer  to  this.*     In  the  second  half  of  the 

*  [Pornwne  :  "  The  hurt  Psilm  was  a  litany  hofnre  tlie  kin^ 
wont  forth  to  battle.  This  is  apparently  a  '/'•  Deum  on  his 
return.  In  that,  the  people  cried,  'Jehovah  give  thee  ac- 
cording to  thy  heart's  desire;'  in  this,  they  thank  God  who 
has  heard  their  prayer:  'The  wish  of  his  heart  hast  Thou 
given  him.'"  Delitzsch :  "Inhoth  Psalms  the  people  appear 
before  God  in  the  affairs  of  their  kins,  there  wishing  and 
praying,  here   thanking  and  hoping,  here  as  there  in  the 


162 


THE  FIRST  BOOK  OF  PSALMS. 


Psalm  Jehovah  is  not  again  addressed   (Hupf.), 
but   the  king.     The  expressions  in  ver.   11  are 
especially  against  the  reference  to  Jehovah,  al- 
though in  other  respects  this  reference  is  favored. 
The  address  of  prayer  to  God,  which  expressed 
thanks  for  the  help  and  blessings  which  had  been 
received,  passes  over  into  the  prediction  of  still 
further  victories  of  the  king  over  his  enemies,  in 
spite   of  all  crafty  devices.     Ver.  7  makes  the 
transition  which  speaks  of  Jehovah  as  well  as  the 
king  in  the  third  person  (Ilengst,).   Ver.  13  gives 
the  conclusion,  with  an  appeal  to  Jehovah,  which 
does  not  put  the  entire  Psalm  somewhere  before 
the  beginning  of  an  impending  war  (De  Wette), 
but  refers  to  the  realization  of  the  promise  last 
expressed.     The    mutual    relation    of    the   two 
Psalms  is  perhaps  due  to  the  one   who  arranged 
them.      Many  of  the  more  ancient  interpreters, 
even  Rosenm.  2  Ausg.,  after  the  example  of  the 
Chald.    and  the  more  ancient    Rabbins,   regard 
the  Psalm  as  Messianic,  especially  on  account  of 
vers.  4,  6,  9.*     Hitzig,    on   account  of   HliT  TJ7, 
ver.  1,  thinks  of  the  king  Uzziah  (*!TT#)  whose 
.  father  and  grandfather  had  fallen  victims  to  con- 
spiracies (2   Kings  xii.  21  sq. :   xiv.    19),   which 
might  likewise  attempt  the  life  of  the  heir  to  the 
throne.     Ver.  4  is  said  to  refer  to  this,  in  con- 
nection with  which  we  are  reminded  that  already 
in  2  Kings  x.  14;  xi.  1,  the  design  was  to  extermi- 
nate the  family  of  David.     Ewald  thinks  of  the 
king  Josiah,  would  however  rather  descend  to 
a  later  time.      Heugstenberg  finds  expressed  in 
the  Psalm,  the  thauks  of  the  people  for  the  pro- 
mise given  to  David,  2  Sam.  vii.,  and   the  joyful 
hope  in  its  fulfilment.     The  prophecy  of  Nathan, 
at  all  events,  is  the  revealed  foundation  for  con- 
necting the  Messianic  hopes  with  the  house  of 
David,  and  is  reechoed  in  the  Psalms,  and  has 
even  to  a  certain  extent  been  further  carried  out 
in  them.     In  the  present  Psalm,  however,  there 
is  not  the  slightest,  trace  of  such  a  development ; 
and  the  Messianic   interpretation   is   shattered 
already   in  the   fact  that   the  crown  cannot  be 
taken  as  symbolical,  as  Job  xix.  9;  Lam.  v.   16, 
because  it  i*s  called  a  crown  of  fine  gold.f  But  it 
must  be  conceded,  that  the  references  to  the  Sy- 
rian and  Ammonite  war  are  only  possible,  but 
not  direct,  and  that  the  words  would  more  natu- 
rally remind  us  of  the  elevation  of  David  to  the 
royal  throne  by  the  hand  of  God,  than  the  lay- 
ing hold  of  the  crown  of  a  king  conquered  by 
David.     But  a  reference  to  the  above  mentioned 
prophecy  is  nowhere  to  be  recognized.     For  this 
has  to  do  with  the  continuance  of  the  house  of 
David  and  his  kingdom  (2  Sam.  vii.   13,  16)  to 
which  Ps.  lxxxix.  4;  exxxii.  12  refer.     Now  the 


midst  of  war,  but  here  after  the  recovery  of  the  king,  in  the 
assurance  of  its  victorious  termination." — C.  A.  B.] 

*  [Wordsworth :  ''Doubtless,  in  a  primary  sense  both 
these  Psalms  concern  David  himself;  but  they  extend  far 
beyond  liim.  The  King,  here  displayed  to  us,  is  King  of 
kings;  He  is  the  Ever-living  One,  Christ  Blessed  forever. 
The  Clialdee  Targum  opens  here  with  these  remarkable 
words:  '<>  Lord,  the.  King  Jl/essni'i  shall  rejoice  in  Thy 
strength  ;'  and  Kcutlti  owns  that  the  older  Hebrew  doctors 
expounded  this  Psalm  of  the  Messiah;  but  he  adds,  that  in 
order  to  obviate  the  arguments  of  Christians,  it'  is  better  to 
confine  it  to  David.  They,  therefore,  who  limit  it  to  the 
literal  sense,  imitate  the  Jews.  The  Church  has  declared 
her  own  judgment  on  this  question  by  appointing  this 
Psalm  to  be  used  in  the  festival  of  Christ's  ascension  into 
heaven." — C.  A.  B.]  „    .    ,«, 

f  [  Vid.,  however,  Hupfeld  on  ver.  3. — C.  A.  B.  ] 


expressions  in  this  Psalm,  "  length  of  days,"  and 
"forever  and  ever,"  may  not  be  referred  to  the 
continuance  of   the  life  of  his  posterity  (Calvin, 
Hengst.),  but  must  be  taken  as  personal  and  in- 
dividual.*   For  the  mention  of  prayer  for  life  im- 
mediately precedes,  and  this  can  only  be  under- 
stood of  saving  or  of  preserving  life.     When    now 
it  is  said,   that  God   not    only  has   heard   this 
prayer  in  its   primary  sense,  but  his   given  the 
king  an  unending  life,    extending  into  eternity, 
the  Messianic  interpretation  was  very  natural  to 
the    congregation    in    later    times;   the    author, 
however,  has  used    the    expression  only  of  the 
person  of  the  king,  not  of  his  race  which  culmi- 
nates in  Christ  (Ilengst.).     If  now  David  is  the 
author,  who  speaks  of  himself  in  the   third  per- 
son, for  which  reason  this  Psalm  might  be  a  song 
of  the  congregation,  that  expression  may  not  be 
interpreted  as  hyperbole,  and  explained  with  re- 
ference to  1  Kings  i.  31;  Neh.  ii.  3   (Hupf.    Hit- 
zig, Delitzsch).     For  it  is  an   entirely  different 
thing  whether  a  people    or  a  subject  congratu- 
lates a  king,  that  his  days   may  have  no  end,  or 
whether  he  says  of  himself  that  God   has  given 
him  a  life  that  will  not  end,  and  makes  this  the 
subject    of   public    thanksgiving.      Therefore,   I 
find  here   the  strongest  expression   of   the  assu- 
rance of  faith  in  the  personal  continuance  of  the 
life   of  those   who    hold  fast   to   the  covenant  of 
grace  in  living  communion  with  Jehovah.   That 
which  elsewhere    shines  forth  as  hope  in  the  soul 
of  David,  and  declares  itself  at  times  in  words 
of  prophecy,  which  do  not   themselves  transcend 
David's   own  understanding,    has  here  attained 
the  form    and  language   of  assurance,  and  pre- 
supposes a  maturity  of  spiritual  experience,  and 
a   reflection  upon  previous  gracious  guidances 
and  revelations,  which  in  order  to  be  understood 
lead  to  the  latter  period   of  David's   life.     With 
this  agree  the  following  words  likewise,  in  which 
David  manifests  a  consciousness  of  his  position 
and   importance   in  the    history   of   redemption. 
He  is  placed  for  a  blessing  forever,  that  is,  for  an 
object    and    mediator    of   blessing  as  .Abraham, 
Gen.  xii.   2;  the  people,    Isa.   xix.   24;    Ezech. 
xxxiv.   26;    Zech.    viii.    13;    the    righteous,    Ps. 
xxxvii.  26,  and  has   in  the  pretence  (before  the 
face)  of  Jehovah  (Ps.  xvi.  11)  in  future  as  at  pre- 
sent the  source   of  his  joy,  and   the  triumphant 
assurance  of  his  victory  over  all  enemies. 

[Str.  I.  Ver.  1.  Rejoiceth  .  .  .  exulteth. — 
The  imperfects  are  presents  (Hupf.,  Delitzsch, 
Ewald,  Hitzig,  Moll.)  and  not  futures  (A.  V., 
shall  joy  .  .  .  shall  rejoice.  Perowne:  "Shall  be 
glad,"  "  shall  exult."  Alexander:  "  Shall  re- 
joice," "shall  exult"). 

Ver.  2.  Request  of  his  lips. — Hupf.:  "This 
is  the  spoken  wish,  the  explicit  prayer  (correspond- 
ing with  iX'd,  ver.  4)  placed  along  side  of  the 
quiet  wish  of  the  heart  as  its  complement — fl.^N 
(only  found  here)  is  correctly  given  in  Sept. 
denatq.  EHN  is  a  secondary  form  of  W  (as 
likewise  in  the  Arabic  and  Talmud  nominal 
forms  from  jyv  are  found  with  X  instead  of') 
properly  =  xaT?u<  to  be  empty,  to  need  (comp. 
Niphal  and  the  related  EN"!  to  be  poor)  hence  to 


*  [  Vid.  exposition  of  ver.  4. — C.  A.  B.] 


PSALM  XXI. 


163 


desire,  and  then  afterward  the  usual  meaning  of 
take  possession,  possess,  etc. — C.  A.  B.] 

[Sir.  II.  Ver.  o.  Preventest. — Barnes . 
"  Thou  goest  before  him  ;  thou  dost  anticipate 
him,  vid.  Ps.  xvii.  13,  margin.  Our  word  pre- 
vent is  now  most  commonly  used  in  the  sense  of 
hinder,  stop,  or  intercept.  This  is  not  the  origi- 
nal meaning  of  the  English  word:  and  the  word 
is  never  used  in  this  sense  in  the  Bible  The 
English  word  when  our  translation  was  made, 
meant  to  go  before,  to  anticipate,  and  this  is  the 
uniform  meaning  of  it  in  our  English  version,  as 
it  is  the  meaning  of  the  original."  The  mean- 
ing here  is,  that  God  had  anticipated  him  or  his 
desires.  He  had  gone  before  him.  He  had  de- 
signed the  blessing  even  before  it  was  asked 
Hupfeld,  whom  Moll  and  Perowne  follow,  render 
it,  Thou  contest  tuneet  him.  This  is  perhaps  bet- 
ter.— Crown  of  pure  gold. — Hupfeld  regards 
this  not  as  the  crown  of  a  conquered  king  but  as 
"  his  own,  as  symbol  of  the  royal  dignity  given 
him  by  God."  Barnes  refers  it  to  the  victory. 
"He  was  crowned  with  triumph,  he  was  shown 
to  be  a  king;  the  victory  was  like  making  him  a 
king,  or  setting  a  crown  of  pure  gold  upon  his 
head."  Perowne  regards  it  as  a  poetical  figure. 
Delitzsch  refers  it  to  the  captured  crown  of  the 
king  of  the  Ammonites,  which  is  most  likely. 

Ver.  4.  He  asked  life  of  thee. — ^Barnes  : 
"  The  expression  itself  would  be  applicable  to  a 
time  of  sickness,  or  to  danger  of  any  kind,  and 
here  it  is  used  doubtless  in  reference  to  the  ex- 
posure of  life  on  going  into  battle,  or  on  going 
forth  to  war." — Length  of  days. — Hupfeld  : 
'■'Preservation  of  life  and  long  life;  a  standing 
feature  of  blessings  (Ps.  lxi.  7  ;  xci.  1G),  derived 
from  the  promise  of  the  law,  and  the  proverbs  of 
the  fear  of  God  and  wisdom,  Prov.  iii.  16  ;  iv. 
10;  ix.  11;  here  as  the  consequence  of  Divine 
protection  and  especial  Divine  grace. — Forever 
and  ever. — Perowne:  "There  is  no  difficulty 
in  this  expression  even  as  applied  to  David.  It 
was  usual  to  pray  that  the  king  might  live  for- 
ever (1  Kings  i.  31  ;  Neh.  ii.  3,  etc.),  and  a  like 
anticipation  of  an  endless  life  occurs  in  other 
Psalms  (xxiii.  6;  lxi.  6;  xci.  16."— C.  A.  B.]* 

[Sir.  III.  Ver.  5.  Great  is  his  glory  through 
Thy  deliverance  (A.  V.,  His  glory  is  great  in 
thy  salvation). — The  idea  is  that  the  saving  help 
of  God  in  giving  him  the  victory  over  his  enemies 
had  made  his  glory  great.  Hupfeld:  "TI3D 
(glory)  properly  of  the  Divine  majesty,  here  its 
reflection,  the  royal,  vid.  Ps.  viii.  1,  5.'r  De- 
litzsch :  "  The  help  of  God  redounds  to  his  glory, 
and  paves  the  way  for  his  glory,  it  enables  him, 
as  ver.  5  b  means,  famously  and  gloriously  to 
maintain  and  strengthen  his  kingdom.  The 
verbs  vers.  5  6  and  ver  6,  are  presents  — Layest 
upon  him  (Moll,  Delitzsch,  Perowne,  et  al.  A. 
V.  has,  "  laid  upon  him  "). 

Ver.  6.  For  Thou  settest  him  as  a  bless- 
ing forever.  (A.  V..  Thou  hast  made  him  most 
blessed  forever.  Marginal  reading,  and  set  him 
to  blessings). — Barnes:  "  The  expression  in  our 
translation,  as  it  is  now  commonly  understood, 
would  mean,  that  God  had  made  him  happy  or 

*  [Wordsworth :  "  This  could  not  be  predicted  of  David 
himself;  but  is  true  of  Christ,  who  snys,  in  the  Apocalypse, 
'  I  am  he  that  livHh  a'nl  was  chad,  and  behold  1  am  alive  for- 
fDcrmore,'  (Rev.  i.  18  ;  comp.  Rom.  vi.  10).'— C.  A.  B.J 


prosperous.  This  does  not  seem  to  be  the  sense 
of  the  original.  The  idea  is,  that  he  had  made 
him  a  blessing  to  mankind,  or  to  the  world  ,  or 
that  he  had  made  him  to  be  a  source  of  blessing. 
to  others." — Delitzsch  :  "  To  set  as  blessings  or 
fulness  of  blessings  is  an  emphatic  expression  of 
God's  word  to  Abram,  Gen.  xii.  2;  be  a  blessing, 
that  is,  the  possessor  and  mediator  of  blessings." 
—Thou  dost  gladden  him  withjoy  in  Thy 
presence — So  Perowne,  Moll,  and  Delitzsch, 
and  Hupfeld,  more  exactly,  "  before  Thy  face ;" 
Ewald,  "before  Thee."  Vid.  Ps.  xvi.  12.  The 
presence  of  God  is  the  joy  of  the  righteous,  to  be 
before  His  face,  beholding  His  face  is  their  great- 
est privilege  and  pleasure.  The  A  V.,  "with  thy 
countenance  "  is  an  incorrect  ren  lering  of  the 
Hebrew  TA3"™ — C.  A.  B.] 

[Sir.  IV.  Ver  7  This  verse  connects  the  for- 
mer part  of  the  Psalm  with  the  latter  For, 
gives  the  reason  of  the  blessings  which  the  king 
has  received.  He  trusteth  in  Jehovah,  he  de- 
pends upon  Him  and  not  upon  himself  and 
therefore  he  shall  not  he  moved,  he  shall  not  be 
shaken  from  the  firm  rock  upon  which  he  is  es- 
tablished.— C.  A.  B] 

Str.  V.  [Ver  8.  Perowne*  "  The  hope  passing 
into  a  prophecy  that  in  every  battle  the  king 
will  be  victorious  over  his  enemies  "  Alexander: 
"By  a  kind  of  climax  in  the  form  of  expression 
hand  is  followed  by  right  hand,  a  still  more 
emphatic  sign  of  active  strength.  To  find,  in 
this  connection  includes  the  ideas  of  detecting 
and  reaching.  Comp.  1  Sam.  xxiii.  17;  Is.  x.  10, 
in  'ho  latter  of  which  places  the  verb  is  con- 
strued with  a  preposition  (  7 ),  as  it  is  in  the 
first  clause  of  the  verse  before  us,  whereas  in 
the  other  clause  it  governs  the  noun  directly. 
If  any  difference  of  meaning  was  intended,  it  is 
probably  not  greater  than  that  between  Jind  and 
Jind  out  in  English." — C.  A.  B  ] 

Ver.  9.  Set  as  a  fiery  oven. — Hupfeld  pre- 
fers to  regard  this  as  a  nominative,  because  he 
refers  the  passage  to  God,*  whose  wrath  is  fre- 
quently described  as  a  consuming  fire,  whose 
punishment  Is.  xxxi.  9;  Mai.  iii.  19  is  compared 
with  a  fiery  oven  as  the  instrument  of  consuming. 
But  even  with  this  interpretation  "set"  is  an 
expression  derived  from  other  connections;  and 
Jehovah  is  not  spoken  of  as  a  devouring  fire 
until  the  following  clause.  Most  interpreters, 
therefore,  explain  the  expression,  as  a  loose 
comparison  and  remind  us  of  Sodom,  whose 
smoke  (Gen.  xix.  28)  is  compared  to  the  smoke  of 
a  furnace,  or  to  the  consuming  of  the  Ammonites 
in  the  oven  (2  Sam  xii  31). — In  the  time  of 
thy  angry  look.  [A.  V.  thine  anger\ — Since 
the  king  is  in  the  presence  of  Jehovah,  ver.  6, 
when  he  directs  his  face  upon  his  enemies,  it 
exerts  that  destructive  power  which  is  usually 
ascribed  to  the  angry  look  ot  Jehovah  Hitzig 
understands  these  words  of  his  personal  appear- 
ance (2  Sam.  xvii.  11).  [So  Riehm:  "When 
thou  (the  king)  marchest  personally  against 
them  at  the  head  of  thy  army  and  showest  them 
thy  countenance,  before  which  namely,  they 
wi'll  not  stand  but  will  fall."—  C.  A.  B.] 

[Str.  VI    Ver.  10.    Perowne.   "Their  fruit, 

*  [Hupfeld:    'Thou  wilt  be   for  them  as  a  fiery  oven."— 
C.  A.  11.] 


164 


THE  FIRST  BOOK  OF  PSALMS. 


=children,  posterity,  etc.,  Lam.  ii.  20,  Hos.  ix. 
16;  more  fully  '  fruit  of  the  womb,'  Ps.  cxxvii. 
3;  cxxxii.  11."— C.  A.  B.] 

Sir.  VII.  [Ver.  11.  "  They  have  stretched 
out  evil  (A.  V.:  They  intended  evil). — Barnes  : 
"  The  idea  seems  to  be  derived  from  stretching 
out  or  laying  snares,  nets,  or  gins,  for  the  pur- 
pose of  taking  wild  beasts.  That  is,  they  formed 
a,  plan  or  purpose  to  bring  evil  upon  God  and 
His  cause :  as  the  hunter  or  fowler  forms  a  pur- 
pose or  plan  to  take  wild  beasts."  So  Moll 
and  most  interpreters.  But  Hengst.,  Hitzig,  De- 
litzsch  and  Riehm  render  it  "  They  bent  evil  over 
thee,"  that  is  in  order  to  cast  it  down  upon  thee, 
vid.  the  parallel  expression,  Ps.  lv.  3 ;  2  Sam.  xv. 
— They  shall  not  prevail. — The  rendering  of 
the  A.  V  as  a  relative  clause  "  which  they  are  not 
able  to  perforin,"  is  inexact  and  spoils  the  force 
of  the  poetry. 

Ver.  12.  For  thou  wilt  make  them  turn 
their  back  (lit.,  make  them  shoulder,  vid.  Ps. 
xviii.  40),  with  thy  (bow)  strings  wilt  thou 
also  aim  against  their  face. — Alexander: 
"The  common  version  of  the  first  word  [there- 
fore) is  not  only  contrary  to  usage,  but  disturbs 
the  sense  by  obscuring  the  connection  with  the 
foregoing  verse,  which  is  thus :  '  They  shall  not 
prevail,  because  Thou  shalt  make  them  turn  their 
back.'" — C.  A.  B.].  Luther  remarks  upon  this 
verse:  "Their  troubles  excite  them  to  flight, 
and  the  bow  hastening  against  them  compels 
them  to  return,  and  thus  they  are  taken  in  a 
strait,  and  are  in  such  a  condition  that  they  fall 
out  of  the  frying  pan  into  the  fire."* 

[Ver.  13.  Perowne :  "  The  singer  has  done 
with  his  good  wishes  and  prophecies  for  the 
king.  Now  he  turns  to  the  Giver  of  victory, 
and  prays  Him  to  manifest  Himself  in  all  His 
power  and  glory,  that  His  people  may  ever  ac- 
knowledge Him  as  the  only  aource  of  their 
strength." — C.  A.  B.] 

DOCTRINAL   AND    ETHICAL. 

1.  Thankfulness  for  received  help  is  becoming. 
There  is  great  salvation  when  heart  and  lip 
agree  in  it,  and  people  and  prince  unite  in  it,  as 
well  as  in  the  prayer  for  help.  And  when  a 
king  rejoices  more  in  God's  strength  than  in  his 
own  strength,  and  when  the  congregation  ac- 
knowledges the  same  with  praise,  it  is  a  sign  of 
correct  judgment  and  true  piety,  which  gives  us 
hope  of  further  blessings  and  opens  the  sources 
of  enduring  happiness. 

2.  He  who  can  wear  a  crown  has  attained  to 
much  honor  and  greatness  If  he  has  received 
it  from  God's  hand,  he  may  reckon  it  among  the 
great  blessings  of  success.  If  he  continues  to 
remember  whence  his  crown  came,  it  will  not 
bring  any  spiritual  injury  to  him,  or  do  any  in- 
jury to  his  soul.  He  will  give  God  the  honor  in 
thankful  joy,  and  in  humble  faith  ask  of  God 
what  he  needs;  but  more  than  the  golden  crown 
will  he  value  the  imperishable  crown  of  eternal  life 
and  the  crown  of  righteousness,  and  indeed  as  the 
gracious  gift  of  Him  whodoes  exceeding  abundant 
above  all  that  we  ask  and  understand. 

*  [Qermin  :  Jus  dem  Regen  in  die  Traufe,  that  is,  out  of 
the  rain  and  into  the  water  which  falls  from  the  roof. — C. 
A.B.J 


3.  He  who  receives  blessings  from  God,  has 
likewise  to  spread  them  abroad  upon  others.  But 
the  greatest  blessings  are  received  and  spread 
abroad  by  the  bearers  of  divine  revelation,  the 
mediators  of  the  history  of  redemption.  Their 
communications  not  unfrequently,  it  is  true,  tran- 
scend the  immediate  understanding;  but  there 
is  no  occasion  in  this  to  conceal  and  withhold 
them  from  the  congregation.  In  them  is  developed 
rather  the  understanding  of  revealed  truth  and 
participation  in  the  salvation  and  life  bestowed 
on  them  by  God. 

4.  The  pious  experience  the  greatest  joy  when 
they  are  with  God,  here  on  earth  in  the  foretaste 
of  grace,  especially  in  Divine  service,  there  in 
the  full  enjoyment  of  life.,  when  after  awaking  they 
are  satisfied  with  the  form  of  God  (Ps.  xvii.  15). 
During  this  earthly  life  there  are  still  many  ene- 
mies to  combat,  which  ar"e  inflamed  even  to  hate, 
exe^t  their  strength  to  destroy  the  pious,  and  in 
their  craftiness  st  retch  out  their  nets  of  destruction 
against  them.  But  he  who  puts  his  trust  in  God, 
will  not  totter  or  fall,  but  rather  will  not  only 
be  delivered  and  preserved  by  the  grace  of  the 
Almighty,  but  will  completely  vanquish  and  tri- 
umph over  his  enemies 

5.  In  these  circumstances  and.  relations  there 
is  a  reason  and  summons  to  daily  petition  and 
thanksgiving.  For  we  could  not  dispense  with 
God's  rising  up  to  our  assistance,  and  the  efficacy 
of  His  power,  in  any  undertaking  or  situation  of 
our  life.  This,  moreover,  we  ought  likewise  to 
recognize,  and  to  express  with  glad  thankfulness  in 
praising  God,  who  is  as  much  the  true  Hero  and 
the  true  Conqueror,  as  the  Lord  over  all  lords 
and  King  over  all  kings. 

HOMILETICAL   AND    PRACTICAL. 

True  thankfulness  towards  God  is  an  expression 
of  pious  joy,  and  indeed  not  only  in  the  help  and 
gifts  that  have  been  received,  but  chiefly  in  the 
strength  and  love  of  God  which  has  been  made 
known. — God  hears  prayer,  but  He  does  far  more 
and  gives  far  more  than  all  we  ask  or  understand. 
— A  pious  king  confesses  that  he  has  his  crown 
from  God,  but  he  values  the  crown  of  eternal  life 
far  more  than  the  golden  crown,  and  the  joy  in 
the  presence  of  God  is  worth  more  to  him  than  the 
glory  of  earthly  success. — He  who  has  been  anointed 
by  God,  is  placed  by  God  as  a  blessing  for  others, 
but  this  Divine  purpose  finds  its  complete  realiza- 
tion in  Jesus  Christ  alone. — He  who  bases  him- 
self in  the  love  of  God,  and  supports  himself  upon 
the  strength  of  the  Most  High,  has  the  best  se- 
curity against  tottering  and  falling  — The  glory, 
grandeur,  and  strength  of  princes  is  only  a  re- 
flection of  the  majesty  of  God;  therefore  those  are 
the  greatest  among  them  who  serve  God  the  most 
conscientiously. — The  anointed  of  God  has  a  two- 
fold task  to  perform  ;  he  is  1)  a  mediator  of  Di- 
vine blessing,  and  2)  an  executor  of  Divine  judg- 
ment. 

Starke:  God's  goodness  is  still  so  great  to- 
wards His  children  that  He  often  gives  them 
much  more  than  they  have  the  courage  to  ask  or 
to»hope  (Eph.  iii.  20). — As  long  as  Christ  lives, 
His  believers  must  likewise  live ;  for  His  life  is 
their  life  (John  xiv.  19). — The  worldly-minded 
trouble  themselves  only  for  temporal  blessings, 


PSALM  XXII. 


165 


health  of  body,  riches,  great  honor,  and  long 
life  ;  but  all  this  is  a  dream  and  shadow  in  com- 
parison with  the  heavenly  and  eternal  blessings 
of  the  pious. — True  joy  is  beholding  the  face  of 
God,  which  takes  place  here  on  earth  in  faith, 
and  in  the  Word,  but  in  heaven  face  to  face  (1 
John  iii.  2). — However  coldly  God  now  seems  to 
look  upon  the  enemies  of  Christ,  the  more  will 
His  anger  burn  against  them  in  the  future. — As 
the  enemies  of  the  Church  are  unable  to  carry 
out  their  wicked  designs  against  the  Head  of  the 
church,  so  they  will  not  against  His  members. 
Therefore  lie  comforted  ye  children  of  the  Most 
High  !  He  who  is  for  us,  is  greater  and  stronger 
than  all  that  are  against,  us  (1  John  iv.  4). — Osi- 
ANDER:  God  looks  for  awhile  upon  the  pride  of 
His  enemies ;  yet  if  He  has  stored  up  against 
them  for  a  long  time,  He  will  punish  with  still 
greater  severity  afterwards. — Geier:  God  has 
His  limited  time  as  well  for  His  wrath  as  for 
Hisgrac  e. — Frisch:  Joy  must  finally  follow  pain  : 
help  follow  trouble;  the  blessing  the  curse;  the 
golden  crown  the  crown  of  thorns;  life  death  ; 
decoration  ami  honor  shame.  —  KiEr.KR:  From 
the  thankful  recognition  of  what  God  has  thus 
far  done  for  the  king,  and  therefore  for  the 
whole  people,  flows  good  confidence  in  still  fur- 
ther assistance  from  God. — Guenther:  All  re- 
gents in  the  world  are  only  instruments  of  God 
to  bless  and  chastise  the  nations. — Dieduioh: 
Trust  in  God  is  an  inexhaustible  strength,  which 
maintains  the  victory  in  all  necessities,  and 
through  all  sufferings. — Where  God  gives  joy, 
nothing  will  venture  to  trouble  us. 

[Matth.  Henry  :  When  God's  blessings  come 


sooner,  and  prove  richer,  than  we  imagine — 
when  they  are  given  before  we  prayed  for  them, 
before  we  were  ready  for  them,  nay,  when  we 
feared  the  contrary, — then  it  may  be  truly  said, 
that  He  prevented  us  with  them.  Nothing,  in- 
deed, prevented  Christ ;  but  to  mankind  never 
was  any  favor  more  preventing  than  our  redemp- 
tion by  Christ,  and  all  the  blessed  fruits  of  His 
mediation. — Barnes  :  Truth  meets  error  boldly; 
face  to  face,  and  is  not  afraid  of  a  fair  fight.  In 
every  such  conflict  error  will  ultimately  yield ; 
and  whenever  the  wicked  come  openly  into  con- 
flict with  God,  they  must  be  compelled  to  turn 
and  flee. — If  all  the  devices  and  desires  of  the 
wicked  were  accomplished,  righteousness  would 
soon  cease  in  the  earth,  religion  and  virtue 
would  come  to  an  end,  and  even  God  would  cease 
to  occupy  the  throne. — Spurgeon  :  Mercy  in  the 
case  of  many  of  us,  ran  before  our  desires  and 
prayers,  and  it  ever  outruns  our  endeavors  and 
expectancies,  and  even  our  hopes  are  left  to  lag 
behind. — Prevenient  grace  deserves  a  song. — All 
our  mercies  are  to  be  viewed  as  "  blessings ,"  gifts 
of  a  blessed  God,  meant  to  make  us  blessed ; 
they  are  "  blessings  of  goodness ,"  not  of  merit,  but 
of  free  favor  ;  and  they  come  to  us  in  a  prevent- 
ing way,  a  way  of  prudent  foresight,  such  as  only 
preventing  love  could  have  arranged. — For  a  time 
the  foes  of  God  may  make  bold  advances,  and 
threaten  to  overthrow  everything,  but  a  few  ticks 
of  the  clock  will  alter  the  face  of  their  affairs. — 
At  first  they  advance  impudently  enough,  but  Je- 
hovah meets  them  to  their  teeth,  and  a  taste  of 
the  sharp  judgments  of  God  speedily  makes  them 
flee  in  dismay. — C.  A.  B.] 


PSALM  XXII. 
To  the  chief  Musician  upon  A{icldh  Shahar,  A  Psalm  of  David. 

My  God,  my  God,  why  hast  thou  forsaken  me  ? 
Why  art  thou  so  far  from  helping  mc,  and  from  the  words  of  my  roaring? 
O  my  God,  I  cry  in  the  daytime,  but  thou  hearest  not ; 
And  in  the  Dight  season,  and  am  not  silent. 

But  thou  art  holy, 

0  thou  that  inhabitcst  the  praises  of  Israel. 

Onr  fathers  trusted  in  thee : 

They  trusted,  and  thou  didst  deliver  them. 

They  cried  unto  thee,  and  were  delivered  : 

They  trusted  in  thee,  and  were  not  confounded. 

But  I  am  a  worm,  and  no  man ; 

A  reproach  of  men,  and  despised  of  the  people. 

All  they  that  see  me  laugh  me  to  scorn: 

They  shoot  out  the  lip,  they  shake  the  head,  saying, 


166  THE  FIRST  BOOK  OF  PSALMS. 

8  He  trusted  on  the  Lord  that  he  would  deliver  him: 
Let  him  deliver  him,  seeing  he  delighted  in  him. 

9  But  thou  art  he  that  took  me  out  of  the  womb  : 

Thou  didst  make  me  hope  when  I  was  upon  my  mother's  breasts. 

10  I  was  cast  upon  thee  from  the  womb : 
Thou  art  my  God  from  my  mother's  belly. 

11  Be  not  far  from  me  ;  for  trouble  is  near; 
For  there  is  none  to  help. 

12  Many  bulls  have  compassed  me  : 

Strong  bulls  of  Bashan  have  beset  me  round. 

13  They  gaped  upon  me  with  their  mouths, 
As  a  ravening  and  a  roaring  lion. 

14  I  am  poured  out  like  water, 

And  all  my  bones  are  out  of  joint: 

My  heart  is  like  wax ; 

It  is  melted  in  the  midst  of  my  bowels. 

15  My  strength  is  dried  up  like  a  potsherd; 
And  my  tongue  cleaveth  to  my  jaws ; 

And  thou  hast  brought  me  into  the  dust  of  death. 

16  For  dogs  have  compassed  me : 

The  assembly  of  the  wicked  have  inclosed  me; 
They  pierced  my  hands  and  my  feet. 

17  I  may  tell  all  my  bones: 
They  look  and  stare  upon  me. 

18  They  part  my  garments  among  them, 
And  cast  lots  upon  my  vesture. 

19  But  be  not  thou  far  from  me,  O  Lord: 

0  my  strength,  haste  thee  to  help  me. 

20  Deliver  my  soul  from  the  sword ; 

My  darling  from  the  power  of  the  dog. 

21  Save  me  from  the  lion's  mouth  : 

For  thou  hast  heard  me  from  the  horns  of  the  unicorns. 

22  I  will  declare  thy  name  unto  my  brethren : 

In  the  midst  of  the  congregation  will  I  praise  thee. 

23  Ye  that  fear  the  Lord,  praise  him; 
All  ye  the  seed  of  Jacob,  glorify  him ; 
And  fear  him,  all  ye  the  seed  of  Israel. 

24  For  he  hath  not  despised  nor  abhorred  the  affliction  of  the  afflicted ; 
Neither  hath  he  hid  his  face  from  him; 

But  when  he  cried  unto  him,  he  heard. 

25  My  praise  shall  be  of  thee  in  the  great  congregation : 

1  will  pay  my  vows  before  them  that  fear  him. 

26  The  meek  shall  eat  and  be  satisfied : 
They  shall  praise  the  Lord  that  seek  him: 
Your  heart  shall  live  forever. 

27  All  the  ends  of  the  world  shall  remember  and  turn  unto  the  Lord: 
And  all  the  kindreds  of  the  nations  shall  worship  before  thee. 

28  For  the  kingdom  is  the  Lord's  : 

And  he  is  the  governor  among  the  nations. 


PSALM  XXII. 


1G7 


29 


All  they  that  be  fat  upon  earth  shall  eat  and  worship: 
All  they  that  go  down  to  the  dust  shall  bow  before  him: 
And  none  can  keep  alive  his  own  soul. 
A  seed  shall  serve  him ; 
It  shall  be  accounted  to  the  Lord  for  a  generation. 
31  They  shall  come,  and  shall  declare  his  righteousness 
Unto  a  people  that  shall  be  bom,  that  he  hath  done  this. 


30 


EXEGETICAL  AND    CRITICAL. 

Its  Contents  and  Composition.  With  respect  to 
the  Title,  vid.  Introduction. — The  Psalm  begins 
with  calling  upon  God,  which  manifests  itself  di- 
rectly as  an  anxious  cry  of  one  severely  troubled 
and  presents  itself  as  an  anxious  inquiry  for  the 
reason  of  his  being  forsaken  by  God  (ver.  1),  in 
which  condition  the  sufferer  finds  himself  exter- 
nally, though  internally  he  is  closely  united  to 
God;  for  his  loud  and  persevering  cry  for  deliver- 
ance has  not  yet  had  a  hearing  (ver.  2).  This, 
however,  is  contrary  to  the  nature  of  God  (ver. 
3),  and  the  experience  of  the  fathers  (vers.  4,  5). 
The  misery  of  the  sufferer  who  is  now  almost 
crushed,  is  tho  more  painful  and  inconceivable, 
that  together  with  his  sad  condition,  his  trust  in 
God,  which  is  well  known  to  the  people,  is  made 
the  object  of  bitter  scorn  (vers.  G-8).  Though 
scorned,  he  recognizes  and  asserts  his  commu- 
nion with  God  as  proved  to  him  from  his  birth 
(vers.  9,  10).  On  this  very  account  he  again 
lifts  up  the  cry  of  prayer  for  deliverance  from 
nearer  and  greater  peril  of  death  (ver.  11),  which 
he  now  describes  at  first  according  to  its  external 
fearfulness  (vers.  12-13),  and  then  according  to  its 
effects  upon  his  person  (vers.  14,  15),  and  finally 
according  to  its  speedy  accomplishment  already 
explained  by  his  enemies  (vers.  16-18).  The 
prayer  itself  is  then  uttered  according  to  its  essen- 
tial subject  (vers.  19-21),  and  closes  in  a  form 
which  includes  the  assurance  of  its  being  heard. 
The  consequence  of  this  will  be  the  praise  of  God 
in  the  congregation  of  the  brethren  by  the  mouth 
of  the  delivered  one,  (vers.  22-24),  who  will  ful- 
fil the  vows  now  uttered  (ver.  25),  from  which 
again  salvation  will  arise  forever  for  those  who 
fear  God  and  share  therein  (ver.  26).  The  lat- 
ter will  consist,  likewise  of  converted  heathen 
(ver.  27),  in  whom  God  will  vindicate  His  sove- 
reignty (ver.  28),  all  of  whom  however  He  feeds, 
because  they  serve  Him  (ver.  29),  and  thereby 
preserves  from  generation  to  generation  the  seed 
of  the  servants  of  God  (ver.  30),  and  causes  it  to 
grow  into  a  people  of  God,  in  which  is  proclaimed 
what  He  has  done  for  them  (ver.  31).  Thus  a 
close  and  compact  train  of  thought  is  given, 
which  rises  from  the  straits  of  personal  affliction 
not  only  to  the  heights  of  assurance  of  faith  in  a 
sure  deliverauce  by  God,  but  advances  to  the  sub- 
lime vision  of  sure  salvation  in  God,  for  those 
out  of  all  nations,  who  are  converted  to  God.  In 
this  vision  there  is  so  little  evidence  of  a  later 
composition,  that  rather  the  Judaistic  particula 
rism  is  later,  whilst  the  prophecies  of  the  bless- 
ing of  all  nations  in  the  seed  of  Abraham  be- 
longed already  to  the  patriarchal  period.  Just 
so  with  the  language  of  the  I'salm.  Delitzsch  has 
shown  not  a  few  correspondences  with  Davidic 
Psalms.*     Bohl  reminds  us  of  the  fact  that  in  yo- 

*  [Delitzsch:  "The  call  of  prayer  pmJV^K  (Ps.  xxii. 


mam,  ver.  2,  we  have  an  ancient  Hebrew  accu- 
sative ending  afterwards  lost,  which  is  according 
to  Oppert  (Journ.  Asiat.,  1857)  frequent  in  the 
Assyrian  cuneiform  inscriptions,  as  well  as  the 
accusative  ending  in  fyth  used  already  in  the 
Pentateuch  which  is  seen  in  the  two  hapaxlegom., 

rwV«,  ver.  19,  and  niJJ>,  ver.  24.  A  historical 
reference  to  the  conduct  of  the  pious  as  opposed 
to  the  rebels  in  the  Maccabean  times  (Olsh.)  or 
to  that  of  the  Jewish  people  in  exile  in  their  afflic- 
tion by  the  heathen  (lsaki,  Kimchi,  De  Wette, 
Ewald),*  can  no  more  be  proved  than  the  compo- 
sition by  the  prophet  Jeremiah  in  the  days  of  his 
ill-treatment  and  subsequent  deliverance  (Jer. 
xxxvii.  11  sq  )  shortly  before  the  destruction  of 
Judah,  whence  the  prospect  of  a  new  generation, 
and  the  entirely  different  tone  of  the  Psalm  in 
the  former  and  latter  halves  is  to  be  explained 
(Hitzig) ;  or  indeed  its  composition  by  the  king 
Hezekiak  in  the  time  of  his  distress  and  deliver- 
ance from  Sennacherib  (Jahn).  The  structure 
of  the  strophes,  verses,  and  lines,  likewise,  in 
part  very  dissimilar  in  length  and  rythm,  leads 
not  to  the  time  of  the  transition  from  the  concise 
into  the  loose  style,  or  to  a  writer  of  less  poetic 
talentand  skill,  but  argues  rather  against  the  sup- 
position of  mere  literary  labor,  or  of  a  free  po- 
etical conception  or  composition,  especially  if  we 
estimate  the  fact,  that  all  is  treated  individually 
and  in  personal  terms,  and  is  referred  to  actual 
events  and  experiences. 

Its  Messianic  Character. — If  now  we  ask  to 
what  person,  and  to  whose  circumstances,  senti- 
ments, and  character,  the  words  here  spoken  are 
entirely  appropriate,  the  answer  can  only  be,  to 
king  David  for  the  most  part,  yet  almost  still 
more  to  Jesus  which  is  Christ.  This  is  so  gene- 
rally recognized  that  it  is  unnecessary  to  adduce 
the  particular  features  which  fully  justify  it. 
The  more  difficult  question,  however,  is  this, 
whether  these  are  only  analogies,  which  have 
naturally    occasioned  a  comparison  of  the  fate 


11,  19:  xxxv.  22;  xxxviii.  21,  used  lxxi.12),  thonamoof  the 
si. ul  nTrV  (Ps.  xxii.  20  :  xxxv.  17  i.  the  designation  of  quiet 
and  resignation  by  rYDH  (Ps.xxii.2;  xxxix.  2;  lxxii.  1; 
comp.  Ixv.  1 )  ure  to  us,  who  do  not  limit  the  genuine  Davidic 
Psalms  with  Hitzig  to  Pss.  iii.-xix.  as  Davidic  peculiarities. 
In  other  respects,  likewise,  there  Are  not  lacking  similarities 
willi  other  ancient  Davidic  Psalms  (coinp.  Ps.  xxii.  29  with 
I's.  xxviii.  1.  going  down  to  the  dust,  to  the  pit,  then  in  later 
Psalms,  as  i's  cxliii.  7.  in  Isaiah  and  Ezek.)  especially  those 
of  the  time  of  Saul,  as  Ps.  lxix.  (comp.  Ps.  xxii.  26  with  lxix. 
32)  and  Ps.  lix.  (comp.  Ps.  xxii.  10  with  lix.  14").— C.  A.  B.] 
*  ("Perowne  :  "  The  older  Jewish  interpreters  felt  the  diffi- 
culty, and  thought  that  the  sorrows  of  Israel  in  exile  were 
tic-  subject  of  the  singer's  complaint  — Without  adopting  this 
view  to  the  full  extent,  it  is  so  far  worthy  of  consideration 
that  it  points  to  what  is  probably  the  correct  view,  viz.,  that 
the  Psalm  was  composed  by  one  of  the  exiles  during  the  Ba- 
bylonish captivity.  And  though  the  feelings  and  expres- 
sions are  clearly  individual,  not  national,  yet  they  are  the 
feelings  and  expressions  of  one  who  suffers  not  merely  as  an 
individual,  but  so  to  speak  in  a  representative  character."— 
C.  A.  BO 


168 


THE  FIRST  BOOK  OF  PSALMS. 


and  words  of  Jesus  with  the  present  description, 
and  rendered  their  application  to  Him  possible, 
without  doing  violence  to  the  text  (Matth.  xxvii. 
85,43,46;  Markxv.  34;  John  xix.  23  sq. ;  Heb. 
ii.  11  sq.)  He  who  merely  grants  this,  will  soon 
be  convinced  that  he  cannot  stop  here.  For  the 
relation  between  the  Biblical  David  and  David's 
son  consists  not  in  mere  particular  resemblances, 
but  in  a  thorough-going  relationship,  and  is 
founded  not  in  accidental  criticisms,  or  in  con- 
nections of  one's  own  choosing,  which  are  then 
spun  out  further  in  scholastic  forms;  but  in  the 
government  of  God  in  history.  In  this  connec- 
tion the  Psalm  must  at  least  be  regarded  as  ty- 
pical; and  indeed  we  are  not  allowed  to  think 
either  of  the  personification  of  the  people  of  Is- 
rael by  an  unknown  poet  (De  Wette,  Olsh.),  or  to 
insert  between  Christ  and  David  the  ideal  per- 
son of  the  righteous  (Hengst. ),  for  the  references 
are  entirely  concrete  and  individual.*  But  even 
this  definition  does  not  suffice.  The  question 
still  remains  to  be  answered,  whether  the  Psalm 
is  to  be  regarded  as  merely  typical,  or  typical- 
prophetical,  or  merely  prophetical,  that  is  di- 
rectly and  immediately  Messianic.  In  the  first 
case  David  speaks  not  at  all  of  the  Messiah,  but 
of  himself  and  his  own  adventures — of  the  effects 
and  consequences  connected  with  them  ;  and  the 
typical  reference  of  these  words  would  be  only 
subsequently  in  the  congregation.  This  suppo- 
sition is  opposed  by  the  circumstance,  that  in  the 
life  of  David,  whilst  the  time  of  the  persecution 
by  Saul  might  afford  the  historical  foundation 
for  such  expressions  (Calv.,  Venem.,  Thol.,  et 
al.),  yet  no  circumstances  known  to  us,  not  even 
1  Sam.  xxiii.  25  sq,  (von  Hofmann),  in  them- 
selves justify  such  complaints  and  such  hopes  as 
those  here  expressed.  Moreover,  the  supposi- 
tion of  a  poetical  summary  of  his  experience  by 
the  much  tried  king  in  the  evening  of  his  lite, 
finds  its  refutation  in  the  individual  character- 
istics of  the  Psalm  already  repeatedly  mentioned. 
The  pure  historical  interpretation  (Paulus,  Eck- 
ermann,  De  Wette,  Hupfeld,  Hitzig,  and  in  part 
Hofmann)  which  at  most  makes  it  a  mere  type, 
which  according  to  Kurtz,  was  discovered  only 
after  its  fulfilment  by  the  writers  of  the  New 
Testament,  is  entirely  unsatisfactory.  So  like- 
wise the  merely  prophetical  or  direct  Messianic 
interpretation  of  the  ancient  synagogue,  which 
regards  the  Hind  of  the  morning  directly  as  the 
name  of  the  Shekinah,  and  as  a  symbol  of  the 
approaching  redemption,  so  likewise  the  ortho- 
doxy of  the  ancient  church,  which  referred  each 
and  all  literally  and  properly  to  Christ  alone, 
excluding  David. f     For  that  ancient  iuterpreta- 


*  [  Alexander  follows  Hengstenberg  thus :  "  The  subject  of 
this  Psalm  is  the  deliverance  of  a  righteous  sufferer  from  his 
enemies,  and  the  effrtct  of  this  deliverance  on  others.  It  is 
bo  framed  as  to  he  applied  without  violence  to  any  case  be- 
longing to  the  class  described,  yet  so  that  it  was  fully  veri- 
fied only  in  Christ,  the  Head  and  representative  of  the  class 
in  question.  The  immediate  speaker  in  the  Psalm  is  an  ideal 
person,  the  righteous  servant  of  Jehovah,  but  his  words  may, 
to  a  certain  extent,  be  appropriated  by  any  suffering  believer, 
and  by  the  whole  suffering  church,  as  they  have  been  in  all 
ages ."— C.  A.  1$.] 

t  [Wordsworth  :  "The  Hind  represents  innocence  perse, 
cv.ted  by  those  who  are  compared  in  the  Psalm  to  huntsmen, 
with  their  dogs  chasing  it  to  death,  see  ver.  16.  And  the 
Hind  is  called  the  Hind  of  the  vwrninq.  Such  was  Christ 
at  His  Passion.  He  was  hunted  as  a  hind  ;  He  was  the  '  Day- 
epring  from  on  high  ;'   He  was  lovely  and  pure  as  the  moni- 


tion that  it  is  the  Messiah  Himself  who  speaks, 
is  inconsistent  with  the  character  of  the  Psalm, 
which  is  throughout  of  the  Old  Testament  and  lyri- 
cal, and  there  is  not  a  syllable  to  show  that  any 
other  person  is  to  be  regarded  as  speaking  in  the 
place  of  the  Psalmist.  And  the  new  phase  of 
this  interpretation,  that  the  author  has  trans- 
ported himself  into  the  person  of  Christ,  speak- 
ing from  Him  in  the  first  person  (J.  D.  Mich., 
Knapp,  Clauss,  et  al.)  is  in  part  merely  the  in- 
version of  the  formula  of  this  standpoint,  partly 
a  half-way  attempt  to  reconcile  the  historical  and 
Messianic  interpretations.  For  a  mere  external 
union  of  both  interpretations  whereby  some  por- 
tions are  referred  to  David,  others  to  the  Mes- 
siah, according  as  the  individual  features  of  the 
description  suit  the  one  or  the  other  (lludinger, 
Venema,  Dathe)  would  not  satisfy  us  any  more 
than  the  acceptance  of  a  double  sense,  a  histori- 
cal and  a  Messianic  (Stier).  The  first  men- 
tioned attempt,  namely,  destroys  theunity  of  the 
text  and  its  references,  but  the  last  mentioned 
supposition  destroys  the  unity  of  its  meaning.  It 
is  necessary  therefore  to  define  the  typical 
Messianic  interpretation  (Melancthon,  Calvin, 
Grot.,  Cleric,  Umbreit,  Thol.,  Keil)  more  ac- 
curately as  typical  prophetical.  Then  there  is 
not  wrought  into  the  text  by  the  Holy  Spirit 
a  Messianic  sense  unknown  to  the  Psalmist 
himself,  in  a  form  of  words  which  has  found  its 
real  fulfilment  in  the  history  of  Jesus;  but  David 
in  the  Spirit,  that  is  speaking  as  a  prophet  has 
regarded  himself  as  a  type  of  the  Messiah  and 
prophesies  even  on  this  account,  because  he 
speaks  as  such.  But  then  the  composition  can- 
not fall  into  as  early  a  period  of  David's  life  as 
the  time  of  the  persecution  by  Saul,  to  which 
with  a  corresponding  fundamental  idea,  even, 
Delitzsch  and  Bohl  still  refer.  With  much 
greater  probability  we  might  think  of  the  time 
\  of  the  flight  from  Absalom  to  the  wilderness 
(Rudinger),  and  the  danger  of  losing  throne  and 
life  connected  therewith.  I  prefer,  however, 
the  circumstances  to  which  Ps.  xviii.  refer,  with 
its  conclusion  which  has  a  Messianic  character. 
The  prophetic  character  of  this  Psalm  is  express- 
ly brought  out  in  John  xix.  24,  together  with 
the  prophetical  character  of  the  Psalmist.  Math, 
xxvii.  35.  The  typical  character  of  the  Psalm 
is  moreover  confirmed  by  the  fact  that  Jesus  on 
the  cross  speaks  partly  from  the  circumstances 
described  in  this  Psalm  (John  xix.  28,  30),  partly 
prays,  lamenting  in  the  words  which  begin  this 
Psalm  (Math,  xxvii.  46;  Mark  xv.  34);  yet  not 
in  words  of  exactly  the  same  sound,  but  in  the 
Aramaic  dialect,  accordingly  not  as  a  quotation, 
moreover  not.  merely  as  applied  to  Himself,  but 
as  language  entirely  appropriated.  Only  on  the 
ground  of  this  actual  appropriation  could  ver  22 
of  this  Psalm  be  treated  in  Heb.   ii.   11,   as  the 


ing;  and  early  in  the  morning.  '  while  it  was  yet  dark,'  His 
savage  hunters  thirsted  for  His  death  (Matth.  xxvi.  57; 
xxvii.  11.  Christ,  the  innocent  and  spotless  Hind,  is  con- 
trasted in  the  Psalm  with  the  bulls  of  Bashan,  and  the  ra- 
vening and  roaring  lion  (vers.  12,  13).'" — ''The  concurrent 
opinion  of  all  ancient  expositors  may  be  summed  up  in  the 
words  of  St.  Augustine  here:  '  Dicuntur  hiec  inpersnnd  Cm- 
cifixi ;'  or,  as  Theodoret  expresses  it,  '<mr  Lord  Christ 
speaks  in  this  Psalm  as  Man,  suffering  Man,  in  the  name  of 
all  human  nature;'  and  the  Church  has  declared  her  judg- 
ment in  this  sense,  by  appointing  this  Psalm  to  be  used  on 
Good  Friday."— C.  A.  B.J 


PSALM  XXII. 


169 


words  of  Christ  Himself.  It  is  easy  to  under- 
stand, how  Luther  in  interpreting  this  Psalm, 
remained  three  days  and  nights  shut  up  on  bread 
and  salt,  entirely  inaccessible.* 

Sir.  I.  Ver.  1.  My  God,  etc.— The  Sept.  has 
read  ell  elai=my  God  upon  me,  namely  look. 
Then  afterwards  there  came  into  the  text  of  this 
Greek  translation,  which  is  followed  by  the  Vul- 
gate, the  marginal  gloss  6  uVoc  as  the  first  word. 
However,  the  citations  of  the  New  Testament  and 
the  other  ancient  translations  show,  that  the 
reading  of  the  Hebrew  text  is  the  correct  one. 
The  repetition  shows  the  depths  of  the  anxiety 
(1  Kings  xviii.  37  :  2  Kings  iv.  19  ;  Jer.  iv.  10)  and 
the  urgency  of  the  inquiry,  which  is  not  to  be 
regarded  as  an  inquiry  of  impatience  and  of  the 
flesh  near  to  despair  (Hu  >f.).  nor  indeed  as  an 
exact  inquiry  for  the  reasons,  demanding  infor- 
mation and  account  (Hengst. ).  Nor  does  it  show 
that  in  the  height  of  suffering  the  speaker  has 
lost  the  recollection,  why  he  thus  suffers  (Bolil), 
but  it  is  an  anxious  inquiry  of  the  soul,  lament- 
ing (Calvin)  and  troubled,  which  suffers  more 
under  the  inconsistency,  that  a  man  who  is  in- 
ternally dependent  upon  God  can  appear  as 
externally  separate  from  God  and  given  up  by 
Him,  than  by  earthly  and  temporal  affliction. 
There  is  no  contradiction  of  Ps.  xvi.  10,  here; 
for  the  abandonment  is  not  asserted  as  an  abid- 
ing fact,  but  is  expressed  as  an  experience  of  a 
momentary  condition.  Only  in  this  sense  could 
Jesus  appropriate  these  words  in  the  pain  of  His 
death  upon  the  cross.  That  He  alone  has  reason 
and  right  to  them  (Berl.  Bib.,  Stier)  is  an  exag- 
gerated assertion.  Luther  correctly  says  :  "All 
the  sayings  of  this  Psalm  are  not  said  to  every 
one  since  all  have  not  the  same  gifts  and  all  have 
not  the  same  sufferings."  Respecting  lamdh  as 
Oxytonc  vid.  Ilupf.  on  Ps.  x.  1. — Far  from  rny 
help  (are  the)  words  of  my  cry  ! — That  fact 
is  expressed  from  which  the  preceding  anxious 
question  arose,  and  which  is  in  contradiction  to 
the  previous  history  of  Israel  as  the  following 
verses  show,  namely,  that  the  prayers  of  the 
pious    man     have    not    found    a    hearing.      The 

♦[Wordsworth  thus  sums  up  the  Messianic  references  of 
the  Psalm.  "Our  Lord  adopted  the  first  words  of  tins  Psalm, 
When  Hi'  was  on  the  cross ;  '  My  God,  My  God,  why  hast  Tfunt 
forsaken  ,1/e/'  (Math,  xxvii.  46:  Mark  xv.  34);  and  St.  Je- 
rome justly  says,  '  Ex  hoc  aw'madvertimus,  totum  Psalmum  a 
Domino  incruce  posito  decantari.'  And  the  Holy  Spirit. 
■peaking  l>y  two  Apostles  and  Evangelists,  St.  Matthew 
(xxvii.  35),  and  St  John  (xix.  23),  applies  it  to  Christ.  St. 
Matthew  says,  they  crucified  Him,  and  parted  His  garments, 
g  lots,  that  it  might  he  fulfilled  which  whs  spoken  by 
the  Prophet,  (i.  e.  in  this  Psalm  ver.  18),  or,  as  St.  John  has 
it,  '  that  the  Scripture  might  be  fulfilled,  which  saith,  They 
parted  My  garments  among  them,  and  up  *n  My  vesture  did 
they  cast  lots.'  And  St.  John  says.  (xix.  28),  'Jesns  know- 
ing that  all  things  were  now  accomplished  that  the  Scripture 
might  lie  fulfilled  '  (i.  e.  the  Scripture  in  ver.  15).  *  saith  I 
thirst.1  The  language  of  those  who  persecuted  Christ  to 
death,  is  accurately  described  in  the  Psalm.  'All  they  that 
per  me  laugh  me  to  scorn  ;  they  shoot  out  the  lip,  they  shake 
the  head  saying,  He  /rusted  in  the  Lord;  let  Him  deliver  Him 

i vers.  7,  8).  Compare  the  mrrative  of  the  Evangelists. 
'They  that  passed  by  reviled  Him,  war/gin;]  their  heads'1 
(Math,  xxvii.  39).  It  is  remarkable  that  the  very  words  here 
Used  in  the  Septuagint,  cf£|uiu/cT>jpi<rai',  and  exiojo-ai'  ice<f>aA>)i', 
are  adopted  in  tin-  Gospels  (Math,  xxvii.  39 ;  Mark  xv  29; 
Luke  xxiii.  35.).  'They  mocked  Him,  and  said,  He  trusted  i'i. 
G'»t,let  Him  deliver  Ifim'  (Math,  xxvii.  41.  «).  And  the 
author  of  the  Epistle  to  the  Hebrews  quotes  ver.  22  of  this 
Psalm,  and  regards  it  as  spoken  by  Christ:  'lie  is  not 
■shamed  to  call  them  brethren,  saying,  /  ipi'//  declare  Thy 
name  unt  >  my  brethren,  in  the  midst  of  the  Church  will  I  sing 
praise  unto  Tliee'  (Hob.  ii.  12)."— C.  A.  B. 


ennllage  numeri  is  no  more  against  this  explana- 
tion, than  the  circumstance,  that  in  vers.  11  and 
19,  and  frequently  elsewhere,  mention  is  made 
of  God's  being  afar  off.  If  we  abandon  this 
construction  already  followed  by  the  ancient 
translations  [A.  V.  likewise],  then  this  construc- 
tion offers  itself  as  the  most  correct,  which  re- 
gards the  words  "  far  from  my  help,"  as  in  tip- 
position  to  the  preceding  "  forsaken,"  according- 
ly tis  part  of  the  lamentation  and  question, 
whereupon  it  would  then  be  slated  with  the 
independent  clause  "words  of  my  cry,"  that  all 
that  precedes  constitutes  the  contents  of  the 
lamentation  (Abeu  Ezra,  Olshausen,  Hupfeld). 
But  such  a  statement  in  the  form  of  narration 
lias  little  agreement  with  the  tone  of  the  Psalm 
in  other  respects.  Most  recent  interpreters 
after  Isaki,  Calv.,  Ruding.,  Cleric,  supply  the 
preposition  min  (=from)  and  regard  the  latter 
half  of  this  line  as  in  apposition  to  the  former 
half.  It  is  most  natural  then  to  regard  both 
lines  of  the  verse  as  a  connected  lamentation. 
For  in  interpreting  the  second  line  of  the  verse 
as  an  independent  clause;  far  from  my  help, 
from  the  words  of  my  lamentation,  namely,  art 
Thou  (or  more  clearly  putting  that  which  is  sup- 
plied at  the  beginning :  Thou  art,  etc.),  Mf^X  could 
hardly  be  missing.  Should  we,  howevrr,  suppose 
an  independent  continuation  of  the  inquiry 
(Kimchi,  Rosenm.,  Buhl),  then  we  ought  to  ex- 
pect the  repetition  of  the  interrogative  particle. 
The  supposition  of  a  new  question:  Art  Thou 
perhaps  afar  off?  (Venenia),  is  still  less  suitable 
to  the  context.  But  against  this  entire  construc- 
tion, not  to  mention  its  modifications  are  the 
following  principal  reasons:  1).  That  in  accept- 
ing it  the  most  natural  and  almost  unavoidable 
connection  of  words  would  lead  to  taking  the 
expression  "  the  words  of  my  cry,"  merely  as 
an  explanatory  apposition  to  the  words  which 
immediately  precede:  "my  help"  which  would 
give  an  entirely  incorrect  thought.  2).  In  order 
to  avoid  this  interpretation,  it  is  not  sufficient 
merely  to  supply  the  preposition  "  from,"  but 
either  "far  from"  or  "and  from  "  must  be  re- 
quired, especially  in  Hebrew  where  it  is  still 
more  indispensable.  Isaki  indeed  adds  this,  but 
it  is  not  in  the  text.  8).  Finally  the  thought,  that 
God  Himself  is  no  longer  reached  by  the  words 
of  him  who  cries  out  to  Him  in  prayer,  so  great 
is  His  distance  from  Him,  is  entirely  unbildical, 
and  cannot  be  explained  over  again  by  the 
thought  of  his  prayers  failing  tobe  heard,  which 
is  the  very  thought  that  our  explanation  finds 
here.  Hitzig  on  this  account  would  change  the 
reading  here,  because  he  accepts  the  continued 
influence  of  the  preposition  min,  but  very  pro- 
perly denies,  that  such  unlike  ideas  as  help 
and  words  could  be  regarded  as  being  in  the 
same  line  without  a  repetition  of  the  min.  He 
puts  as  the  original  reading  'fMflBfOsssfroin  my 
cry,  which  has  been  changed  by  a  copyist,  who 
had  In  mind  Ps.  xx.  5;  xxi.  1,  5,  into  'fyjW'Dssa 
from  my  help.  Such  an  error  in  copying  is  pos- 
sible, yet  it  is  unnecessary  here.  This  explana- 
tion likewise  is  in  contradiction  with  the  text  : 
"with  the  words"  (Stier)  which  would  demand 
""0"G  to  which  Kimchi   adds    the    explanatory 


170 


THE  FIRST  BOOK  OF  PSALMS. 


clause  "  although  Thou  nearest."  The  mention  of 
words,  indicates  that  the  cry  was  not  inarticu- 
late and  is  the  more  necessary,  as  the  cry  is 
designated  with  the  Hebrew  expression  for  the 
roaring  of  a  lion  (ver.  13  ;  Is.  v.  29 ;  Job  iv.  10), 
which  when  used  of  human  lamentation  expresses 
the  strength  and  violence  of  its  utterance  (Job 
iii.  24;  Ps.  xxxii.  3;  xxxviii.  9).  The  transla- 
tion of  the  Sept.  and  Vulgate,  "transgressions" 
may  be  referred  to  an  interchange  of  two  letters 
(X  with  J  )  in  the  Hebrew  word.  The  transla- 
tion of  the  Syr.,  "folly"  is  connected  with  its 
false  interpretation  of  the  entire  clause,  since  it 
finds  in  the  foolish  words  of  the  sufferer  the 
reason  of  the  refusal  of  Divine  help. 

Ver.  2.  My  God,  I  cry  for  whole  days 
and  Thou  dost  not  answer,  and  through 
the  night,  and  calmness  I  (have)  not. — Hit- 
zig  finds  in  elohai  an  accusative  of  the  object, 
"  my  God  I  call."  Of  those  who  accept  the 
usual  interpretation  of  it  as  a  vocative,  some 
(Olsh.,  Hupf.,  Bbhl,)  regard  it  as  the  subject  of 
the  cry  of  prayer,  but  the  majority  as  the  direct 
invocation  of  God  Himself  which  commences  anew 
the  sigh  of  prayer.  To  limit  it  to  one  day  and 
one  night  of  suffering,  (Bade)  is  the  more  un- 
natural, since  Heb.  v.  7,  shows  that  not  even  the 
crying  of  Jesus  is  to  be  limited  to  that  mentioned 
in  Matth.  xxvii.  46.*  The  calmness  is,  according 
to  the  constant  use  of  this  Hebrew  word,  the 
silence  of  resignation  in  contrast  with  murmuring 
and  complaining.  Since  the  sufferer  has  thus 
far  received  neither  help  nor  answer,  this  silence 
is  not  yet  allotted  to  him.  The  explanation  of 
it' as:  hushing  up,  quieting,  stilling  (Stier, 
Hupf.,  Delitzsch),  has  no  sufficient  warrant  in 
language  or  in  fact ;  still  less  the  interpretation : 
rest  through  the  cessation  of  sufferings  (De 
Wette,  Koster).  The  Chald.  has  correctly: 
silence.  The  Vulgate  incorrectly  after  the 
Sept.:  and  not  to  my  folly.  The  Syr.  and  Arab, 
are  entirely  different :  and  thou  wilt  not  lay  hold 
of  me. 

Str.  II.  Ver.  3.  Enthroned  above  the 
praises. — The  translation  "Inhabitant  of  the 
praises"  (De  We'te)  [A.  V.  Thou  that  inhabitcsf,~\ 
is  likewise  possible  according  to  the  language. 
Then  God  the  Holy  One  would  be  designated  as 
the  subject  of  the  praises.  The  Sept.  and  Vulg. 
interpret  it  in  a  similar  way,  though  they  regard 
Him  rather  as  the  object  of  the  praises,  and  their 
translation  differs  in  other  respects,  thus:  But 
Thou  dwellest  in  the  sanctuary.  Thou  praise  of 
Israel.  Aben  Ezra,  Kimchi,  Flamin.  et  al.  de- 
pending on  the  Hebrew  text,  translate:  En- 
throned as  the  praise  (Aquil.  viivoq),  that  is,  as 
He  who  is  praised  in  Israel's  songs  of  praise. 
The  translation  "The  enthroned  of  the  songs  of 
praise"  (Hengst. )  [that  is,  upon  the  songs  of 
praise]  is  related  to  the  preceding,  but  explained 
otherwise,  that  is  tehilioth  is  regarded  not  as  a 
metonymy,  not  as  in  opposition  to  yoscheb,  but  as 
a  genitive.  The  Syriac  has  the  correct  transla- 
tion.    This  expression  is  parallel  to  and  found- 


*  [Delitzsch  :  "  When  the  passion  reached  its  highest  point 
it  had  already  heen  preceded  by  days  and  nights  of  such 
wrestling,  and  what  now  was  loud,  was  only  the  breaking 
forth  of  that  struggle  of  prayer  which  in  the  second  David 
constantly  became  more  and  more  violent  as  he  approached 
the  catastropb.0." — C.  A.  B.] 


ed  on  the  well-known  predicate  of  God:  throned 
above  or  upon  the  cherubim  especially  in  Pss. 
lxxx.  1  ;  xcix.  1,  in  the  present  form.  But  we 
must  not  conclude  either  from  this  or  from  the 
circumstance  that  the  songs  of  praise  (Ps. 
lxxviii.,  Ex.  xv.  11;  Is.  lxiii.  7,)  usually  re- 
sounded in  the  sanctuary  (Is.  lxiv.  11),  that  we 
must  here  retain  the  reference  to  the  temple, 
where  Israel's  songs  of  praise  ascended  as  the 
clouds  of  incense,  and  likewise  formed  a  throne 
for  God  (Aben  Ezra,  Calv.,  Buding,  Gesen., 
Hupf.,  et  al.).  The  following  verses  demand 
rather  an  interpretation  broader  and  indepen- 
dent of  the  temple  service.  Moreover  the  cheru- 
bim, as  is  well  known,  are  not  confined  to  the 
temple.  Still  less,  is  the  explanation  incola 
laudentium  Israditarum,  justified  by  this  enlarge- 
ment of  the  idea. 

Str.  III.  Ver.  6.  Worm,  as  an  indication 
of  the  most  extreme  degradation  and  helpless- 
ness with  the  secondary  idea  of  contempt,  so 
likewise  Job  xxv.  5,  sq. ;  Is.  xli.  13,  in  which  re- 
spect David  compares  himself,  1  Sam.  xxv.  15, 
with  a  dead  dog  and  a  flea.  With  the  following 
words  [and  no  man]  correspond  the  expression 
Is.  liii.  3,  ceasing  from  men  [A.  V.  rejected  of 
men];  we  must  likewise  compare  Is.  xlix.  7; 
lii.  14,  with  reference  to  the  servant  of  Jehovah. 

Ver.  7.  Opening  wide  the  mouth  is  regarded 
as  a  sign  of  hostile  contempt,  as  a  gesture  of  in- 
sulting, sneering  scorn  (Ps.  xxxv.  21;  Job  xvi. 
10),  here  expressed  as  bursting  open  and  gaping 
by  means  of  the  lips.  This  is  weakened  by 
the  Sept.  and  Vulg.  into  a  speaking  with  the 
lips,  by  Jerome  inexactly  restored,  as  letting  the 
lips  hang.  The  shaking  of  the  head  (Ps.  xliv. 
14;  cix.  25;  2  Kings  xix.  21  ;  Job  xvi.  4 ;  Lam. 
ii.  15),  designates  the  situation  of  the  sufferer  as 
helpless  (Matt,  xxvii.  39),  and  is  as  a  gesture 
of  denial  an  expression  of  ironical  pity,  as  like- 
wise the  shaking  of  the  hand  (Zeph  ii.  15),  is  a 
gesture  of  scorn.  It  is  unnecessary  to  suppose 
a  consent  to  the  sufferings,  which  is  glad  to 
injure,  and  to  find  here  a  nodding  of  the  head  as 
an  expression  of  assent.  (Gesen.,  Baihinger, 
Thol.,  De  Wette). 

Ver.  8.  Roll  upon  Jehovah,  [A.  V.  He 
trusted  on  the  Lord~\. — Similar  words  follow  the 
gestures  of  scorn.  But  it  has  nothing  to  do  with 
religious  scorn  (De  Wette),  but  with  scoffing  at 
the  sufferer,  who  is  regarded  as  irredeemably 
lost  and  as  forsaken  by  God.  His  assurance 
that  God  is  well  pleased  with  him  is  regarded  by 
his  opponents  as  idle  pretense  and  despicable 
boasting,  for  which  they  may  scoff  at  him,  on 
this  very  account  that  he  is  abandoned  by  God. 
It  is  not  necessary  to  suppose  a  saying  of  the 
sufferer  which  is  called  out  to  him  in  irony 
(Hengst).  The  Sept.  and  the  Syr.  have  taken 
the  first  word  as  a  finite  verb,  the  former  in  the 
signification:  he  has  hoped,  the  latter:  he  has 
trusted  [so  A.  V.].  Jerome  likewise  translates, 
confugit  ad.  The  verb  is  then  taken  as  reflexive 
=roll  one-self,  that  is  yield  one-self,  give  one- 
self over  to  or  trust  on  some  one.  The  perfect, 
which  Stier  et  al.  regard  as  necessary  on  ac- 
count of  Math,  xxvii.  42  sq.,  is  then  either  so  re- 
garded that  ?j  is  taken  as  infin.  constr.  and  this 
for  the  infin.  absol.,  which  then  might  be  put  in- 


PSALM  XXII. 


171 


etead  of  the  finite  verb  (De  Wette  after  more 
ancient   interps.) ;  or  the    reading  is  taken  at 

once  as  hi  (Ewald),  J.  D.  Mich.  (Orient.  Bibl. 
xi.  208)  even  Sj  from  hll^Jl'l  Ixtatus  est.  But 
the  parallel  passages  Ps.  xxxvii.  5;  Prov.  xvi. 
3,  decide  that  the  reading  of  the  text  must  be 
regarded  as  the  imperative  without  its  object 
(Ps.lv.  22).  This  is  ironical  counsel,  (Cleric.) 
from  which  there  is  a  sudden  change  to  the  t  hird 
person  (Hupfeld)  with  a  malicious  side  glance 
(Delitzsch),  whilst  at  the  same  time  with  these 
words  the  back  is  turned  to  the  sufferer  (Bohl). 
It  is  thus  not  necessary  to  think  of  the  infin.  absol. 
used  for  the  imperative  (Hitzig). — The  subject 
of  the  last  clause  of  this  verse  is  not  the  sufferer 
(The  Rabbins,  Rosenm.,  Baihing.,  Tholuck)  but 
God  (Calvin  and  most  interps.) ;  for  the  Hebrew 
expression  occurs  only  of  the  dealings  of  God 
with  man  and  not  conversely.  In  Ps.  xci.  14, 
cited  by  Rosenm.  in  favor  of  his  view,  a  differ- 
ent word  is  used.  The  scorn  is  stilt"  further 
sharpened  (Geier)  by  the  conjunction  "  be- 
cause "  [A.  V.  seeing"].  In  Math,  xxvii.  43, 
"if"  is  used,  it  is  true,  but  not  as  a  citation. 
To  translate  by  "  if  "  in  this  passage  likewise 
with  the  Syr.,  is  not  justified  by  the  remarks 
of  Hitzig  at  least,  that  the  speakers  neither  knew 
that  He  would  save  the  sufferer,  nor  indeed  that 
He  had  pleasure  in  him.  The  words  are  scoffing 
it  is  true,  yet  such  that  they  juilge  themselves, 
because  they  pervert  and  distort  the  earnestness 
of  the  fact,  that  there  has  been  between  God 
and  this  sufferer  at  all  times  a  relation  of  love, 
which  showed  itself  on  the  one  part  as  protec- 
tion and  help  in  life,  on  the  other  part  as  re- 
signation and  trust.  Hence  the  connection  with 
the  following  verse  by  the  affirmative  "3.  This 
is  not  in  contradiction  with  the  fact  that  at  the 
close  of  ver.  15  God  Himself  is  addressed  as 
the  one  who  lays  the  sufferer  in  the  dust  of 
death.  God  is  not  thereby  placed  alongside  of 
the  enemies,  but  this  feature  serves  very  particu- 
larly to  make  noticeable  the  typical  character 
of  this  Psalm.  It  belongs  to  the  sufferings  of 
the  servant  of  Jehovah  that  notwithstanding  his 
innocence,  his  sufferings  are  represented  as  be- 
longing to  his  calling  and  not  as  merely  caused 
by  his  enemies  but  likewise  as  brought  about  by 
God. 

Sir.  IV.  Ver.  9.  [Perowne:  "Faith  turns  the 
mockery  of  his  enemies  into  an  argument  of 
deliverance.  They  mock  my  trust  in  Thee — yea 
I  do  trust  in  Thee  ;  for  Thou  art  He,"  etc. — C. 
A.  B.]. — Made  me  careless  on  the  breast 
of  my  mother. — I  have  chosen  this  expression 
because  t lie  biphil  of  UD2  can  mean  "make  to 
lie  securely  "  as  well  as  "to  make  trustful,"  and 
there  is  no  reason  to  accept  exclusively  the  former 
(Venema,  Rosenm.,  De  Wette,  Gesen.,  Hupf.), 
which  would  render  prominent  the  secure  and 
comfortable  condition  of  the  suckling  under  the 
protection  of  God  on  the  mother's  breast;  or  the 
latter  (Chald.  and  most  interpreters),  which  em- 
phasizes the  early  time  of  the  trust  wrought  by 
God  in  the  suckling.  A  trust  to  the  mother's 
breast  (Hitzig),  however,  is  not  said  nor  meant, 
but  on  the  mother's  breast  to  God,  and  it  is 
psychologically  the   less    assailable,    as   Jewish 


mothers  were  accustomed  to  suckle  their  chil- 
dren until  their  third  year.  Too  much,  how- 
ever, is  sought  in  the  expressions,  if  it  is  found 
noteworthy,  that  the  sufferer  speaks  only  of  his 
mother  and  at  the  same  time  hints  at  the  begin- 
ning of  his  lite  as  in  poverty  (Delitzsch*)  or  if  an 
allusion  is  found  to  the  taking  up  of  the  regene- 
rate in  the  bosom  of  the  Father  as  a  sign  of 
recognition  and  adoption  (Gen.  xvi.  2;  1.23; 
Job  iii.  12),  with  reference  to  the  thought,  that 
God  treats  him  as  a  Father  (Cleric,  J.  II.  Mich., 
Hengst. ). 

Str.  V.  Ver.  12.  Bashan  designates,  in  the 
narrower  geographical  sense,  originally  the 
northern  part  of  the  land  on  the  other  side  of 
the  Jordan,  the  basaltic  table  land  between  Her- 
mon  and  Jarmuk,  which  contains  only  pasture 
land  ;  in  the  wider  original  political  sense  (Deut. 
iii.  13;  Josh.  xii.  4),  which  then  had  become 
geographical  (Hupf.),  at  the  same  time  the 
northern  Gilead  even  to  the  Jabbok  (the  present 
'Aglun)  with  mountains  of  many  peaks  (Ps. 
lxviii.  16),  embracing  dense  oak  forests  (Isa.  ii. 
13;  Ezek.  xxvii.  6;  Zech.  xi.  '2)  and  fat  pastures 
(Mic.  v.  14;  Jer.  1.  19).  Comp.  Burckhardt, 
Eeisen  in  Sgrien,  p.  396  sq.,  419. — The  rams  and 
bulls  of  Bashan  serve  at  times  as  figures  of  the 
people  of  Israel  and  especially  of  its  distin- 
guished meu  (Deut.  xxxii.  14;  Ezek.  xxxix.  18; 
Am.  iv.  I ;  comp.  vi.  1),  who  have  become  luxu- 
rious, proud  and  godless  by  their  prosperity. 
Moreover,  the  bulls,  and  especially  the  buffalos 
(instead  of  which  Luther,  after  the  Sept.,  Vulg., 
et  al.,  incorrectly  puts  unicorns),  are  likewise 
partly  figures  of  the  full  feeling  of  power  (Num. 
xxiii.  22;  Ps.  xxix.  6;  Isa.  xxxiv.  7)  and  victo- 
rious strength  (Deut.  xxxiii.  17;  Job  xxxix.  12), 
partly  figures  of  rage  and  ill  nature  (Robinson, 
Bib.  Researches,  II.  412  [Tristram,  Natural  His- 
torg  of  the  Bible,  p.  146. — C.  A.  B.]),  and  hence 
a  designation  of  mighty  enemies,  with  the  pro- 


*  [Delitzsch  :  "  According  to  Biblical  ideas  there  is  in  the 
newly-born  child,  yea  in  the  unborn  child,  alive  only  in  the 
mother's  womb,  already  a  consciousness  growing  up  out  of 
the  uttermost  depths  of  unconsciousness  [Hih.  Psychol,  p. 
215).    Thus  when   he  says  in  prayer,  that   he  was  thrown 

upon  Jehovah  from  the    lap,  that  is,  with   all    his    needs  and 

cares  solely  ami  alone  referred  to  Ilini  (Ps.lv.22;  comp. 
lxxi.  6),  that  from  the  womh  Jehovah  was  his  God,  there  is 
more  contained  in  this  than  the  pure  objective  sense, that  he 

grew  up  in  such  relation  to  God.  Never  in  the  old  Testa- 
ment   is    there  any  mention    of  a    human    father,  that    is,  a 

genitor  of  the  Messiah,  but  always  only  of  His  mother  or 
she  that  brings  Him  forth,  'the  words  of  the  one  praying 
here  likewise  say,  that  the  beginning  of  his  life,  with  re- 
spect to  external  circnmstances  was  in  poverty,  which  like- 
wise agrees  with  the  old  Testament  and  New  Testament 
ideal  oi  Christ."    Barnes  agrees  with   Delitzsch,  and  is  pro- 

bably   correct,    thus:  "The    idea    is.    that    from    his    earliest 

years  he  had  been  led  to  trust  in  God;  and  he  now  pleads 

this  fart  as  :i  reason  why  He  Bhotlld  interpose  to  save  him. 
Applied  to  the  Redeemer  as  a  man,  it  means  that  in  His 
earliest  child!* 1  He  had  trusted  in  God ;  His  liist  breath- 
ings wen-  those  of  piety;  His  lirst  aspirations  were  for  the 
Divine  favor;  His  lirst  love  was  the  love  of  Cod;"  and 
again,  "  He   had  been    as   it  were,  thrown   early  in  life  upon 

the  protecting  care  of  God.  in  some  peculiar  b  :nse  He  had 
been  more  unprotected  and  defenceless  than  is  common  at 
that  period  of  life,  and  Seowed  His  preservation  then  en- 
tirely to  (oid.  This,  too,  mini  have  passed  through  the  mind 
of  the  Redeemer  on  the  cross.  In  ties,-  sad  and  desolate 
moments  He  may  have  recalled  tie-  -  nee  i  His  e  irly  lite — 
the  events  which  had  occurred  to  Him  in  His  early  years; 
the  poverty  of  Qis  mother,  the  manger,  tin-  persecution  hy 
Herod,  the  Bight  into  Egypt,  the  return,  the  safety  which 
Me  then  enjoyed  from  persecution  in  a  distant  part  of  the 
land  of  Palestine,  in  the  obscure  and  unknown  village  of 
Nazareth."- C.  A.  B.j 


172 


THE  FIRST  BOOK  OF  PSALMS. 


pheticsil  secondary  idea  of  ungodly  enemies  of 
Jehovah  (Hupfeld).  In  ver.  21,  their  horns  are 
particularly  mentioned  as  fearful  weapons,  whilst 
their  gaping  is,  in  ver.  13,  the  sign  of  their  vo- 
racity. This  forms  the  transition  to  the  compa- 
rison with  lions,  introduced  by  an  apposition 
merelv  (comp.  the  examples  by  Kimchi),  which 
roar  when  they  behold  their  prey  before  falling 
upon  it  (Ps.  civ.  21  ;  Amos  iii.  4). 

[Sir.  VI.  Ver.  14.  I  am  poured  out  like 
■water. — Barnes:  "The  sufferer  now  turns 
from  his  enemies,  and  describes  the  effect  of  all 
these  outward  persecutions  and  trials  on  himself. 
The  meaning  in  this  expression  is,  that  all  his 
strength  was  gone.  It  is  remarkable  that  we 
have  a  similar  expression,  which  is  not  easity 
accounted  for,  when  we  say  of  ourselves  that 
we  are  as  weak  as  water."  An  expression  simi- 
lar to  this  occurs  in  Josh.  vii.  5:  "The  hearts 
of  the  people  melted,  and  became  as  water, 
Lam.  ii.  19;  Ps.  lviii.  7." — My  bones  are  out 
of  joint. — Perowne:  "Have  separated  them- 
selves, as  of  a  man  stretched  upon  the  rack." — 
Wax. — The  heart,  which  melts  away  under  the 
consuming  power  of  his  distress,  is  compared 
to  wax.  So  the  mountains  at  the  appearing  of 
God,  Ps.  xcvii.  5,  and  the  ungodly  before  the 
Divine  presence,  Ps.  lxviii.  2. 

Ver.  15.  My  strength  is  dried  up  like  a 
potsherd. — Barnes:  "The  meaning  here  is, 
that  his  strength  was  not  vigorous  like  a  green 
tree  that  was  growing  and  that  was  full  of  sap, 
but.  it  was  like  a  brittle  piece  of  earthenware,  so 
dry  and  fragile  that  it  could  be  easily  crumbled 
to  pieces." — And  my  tongue  cleaveth  to 
my  jaws. — Barnes:  "The  meaning  here  is, 
that  his  mouth  was  dry.  and  he  could  not  speak. 
His  tongue  adhered  to  the  roof  of  his  mouth  so 
that  he  could  not  use  it — another  description  of 
the  effects  of  intense  thirst.  Comp  John  xix.  28." 
— And  Thou  layest  me  in  the  dust  of  death 
(A.  V.,  Thou  hast  brought  me). — Hupfeld,  Evvald, 
Perowne  and  Alexander:  Thou  wilt  bring  me  or 
lag  me.  Moll  and  Delitzsch  and  Hitzig :  Thou 
stretchest  me,  or  Thou  layest  me  to  bed  in.  Pe- 
rowne: "  Death  must  be  the  end,  and  it  is  Thy 
doing,  Thou  slayest  me.  So  does  the  soul  turn 
from  seeing  only  the  instruments  of  God's  pun- 
ishments to  God  who  employs  these  instruments. 
Even  in  the  extremity  of  its  forsakenness  it  still 
sees  God  above  all.  We  are  reminded  of  Peter's 
words,  '  Him,  being  delivered  according  to  the 
determinate  counsel  and  foreknowledge  of  God, 
ye  have  taken  and  with  wicked  hands  have  cru- 
cified and  slain.'  " — C.  A.  B.] 

Str.  VII.  Ver.  16.  [For  dogs  have  com- 
passed me. — Barnes:  "Men  who  resemble 
dogs  ;  harsh,  snarling,  fierce,  ferocious." — The 
assembly  of  the  wicked  have  inclosed 
me. — Barnes:  "That  is,  they  have  surrounded 
me;  they  have  come  around  me  on  all  sides  so 
that  I  might  not  escape.  So  they  surrounded 
the  Redeemer  in  the  garden  of  Gethsemane 
when  they  arrested  Him  and  bound  Him  ;  so 
they  surrounded  Him  when  on  His  trial  before 
the  Sanhedrin  and  before  Pilate  ;  and  so  they 
surrounded  Him  on  the  cross." — C.  A.  B.]. — 
Piercing  through  my  hands  and  my  feet. 
— This  does  not  refer  directly  to  the  experience 
of  Jesus  upon  the  cross  (Reinke  with  many  of 


the  more  ancient  interpreters).  Moreover  the 
remark  of  Gesenius,  that  the  body  of  enemies 
is  indeed  pierced  through,  but  not  their  hands 
and  feet,  does  not  suit.  For  the  expression  re- 
fers primarily  and  directly  to  the  dogs  (Bohl), 
which  have  been  just  mentioned  as  figurative  of 
the  band  of  the  wicked  which  surround  the  suf- 
ferer, as  they  in  other  passages  likewise  are 
symbols  of  fierceness  and  impudence  with  the 
subordinate  idea  of  impurity,  which,  however, 
does  not  lead  to  external  heathen  enemies  (De 
Wette).  These  are  here  regarded  by  some 
(Symmach.,  Theodoret)  as  at  once  the  pack  of 
hounds  of  the  hunter.  In  the  Orient  the  dogs, 
which  are  half  wild,  and  usually  rove  about  in 
troops,  are  especially  wicked  and  dangerous. 
They  not  only  devour  corpses  (2  Kings  ix.  35; 
Jer.  xv.  3),  but  likewise  attack  travellers.  In 
Persia  even  the  sick  and  aged  were  set  out  to  be 
devoured  by  dogs  (Strabo).*  It  is  characteristic 
that  they  are  accustomed  at  first  to  gnaw  off  the 
flesh  of  the  hands  and  feet  and  head  (ffidmann 
vcrmischte  Samml.  V.  23,  sq  ).      If  now  the  much 

disputed  word  'HSO  is  regarded   after   Pococke 
*  .  _.  T  o 

[noise  miscell.  after  Maimonidis  porta  Mosis)  as  an 
abbreviated  plural  of  the  part.ciple  of  "1X3,  re- 
lated to  "112  (yid.  more  in  detail  Stier,  Reinke, 
Bohl),  which  even  Winer,  De  Wette,  Gesen.  (in 
Lehrgeb.  p.  52G)  grant  as  possible,  it  is  not  ne- 
cessary to  change  the  reading  itself  in  order  to 
gain  this  sense  which  agrees  entirely  with  the 
context,  whose  typical  prophetical  meaning  is 
the  less  to  be  overlooked  as  the  servant  of  Jeho- 
vah is  said  to  be  pierced  in  Isa.  liii.  5  likewise, f 
yes  Jehovah  in  him  (Zech.  xii.  10),  and  it  is  easy 
lor  the  original  simple  meaning  of  the  word, 
"dig,  bore,"  as  in  the  Arabic  and  Greek,  to  pass 
over  into  the  special  meaning,  or  if  it  is 
here  to  be  entirely  vindicated,  it  corresponds 
likewise  with  the  nearest  historical  connection 
(to  the  teeth  and  claws  of  the  dogs)  as  the  pro- 
phetical reference.  It  is  therefore  unnecessary 
to  suppose  a  boring  fast  (or  indeed  to  make 
spell-bound,  which  the  Midrash  even  regards  as 
with  magical  characters),  whereby  David  would 
be  given  in  the  hands  of  bis  enemies  weaponless 
and  without  power  of  escape  (Delitzsch),  which 
sense  others  (at  last  Ewald,  at  first  Aquila  in 
the  second  edition  of  his  translation,  and  then 
Symmach.  and  Jerome)  find  in  the  signification, 


*  [Tristram,  Natural  Ilis'ory  of  the  Bible,  p.  79 :  "  Every  Ori- 
ental city  and  village  abounds  with  troops  of  hungry  and 
half-savage  dogs,  which  own  allegiance  rather  to  the 
place  than  to  persons,  and  which  wander  about  the  streets 
and  fields,  howling  dismally  at  night,  and  devouring  even 
the  dead  bodies  of  men  when  they  can  reach  them.  Their 
habit  is  most  exactly  described  by  the  Psalmist.  '  At  evening 
let  them  return  ;  and  let  them  make  a  noise  like  a  dog,  und 
go  round  about  the  city.  Let  them  wander  up  and  down  tor 
meat,  and  grudge  if  they  be  not  satisfied  '  (Ps.  lix.  14,  15). 
1  In  the  place  where  dogs  licked  the  blood  of  Naboth  6liall 
dogs  lick  thy  blood  '  (1  Kings  xxi.  19).  '  The  dogs  shall  eat 
Jezebel  by  the  wall  of  Jezreel.  Him  that  dieth  of  Ahab  in 
the  city  the  dogs  shall  eat '  (vers.  23,  24.).  Thus  cruel,  fierce 
;\!m1  filthy  persons  are  frequently  compared  to  dogs  (Ps.  xxii. 
10;  Phil.  iii.  2;  Kev.  xxii.  15. —  the  common  dog  of  the 
towns  is  the  same  breed  as  that  of  the  shepherd,  often  iu 
India  called  the  Pariah  dog,  ami  probably  the  nearest  in  ap- 
pearance to  the  wild  original,  not  unlike  the  jackal,  with 
short,  sharp-pointed  tars,  sharp  snout,  generally  a  tawny 
coat  and  tail,  scarcely  bushy."— (J.  A  B.J 

f  [A.  V.,  not  so  true  to  the  original,  has  rendered  b^nO, 

"  wounded." — C.  A.  B.] 


PSALM  XXII. 


173 


"biinl,  fetter,"  which  is  given  to  the  word  and 
which  can  be  proved  in  the  Arabic  and  Syriac. 
In  the  first  edition  Aquila  had:  "they  soiled," 
or  likewise,  "they  marred,"  that  is,  by  bloody 
wounds.  lint  the  signification  of  digging  and 
boring  through  has  been  found  in  the  word  not 
only  by  the  Vulgate  and  Pesoh.,  but  likewise  by 
the  Septuagint  before  Christ.  The  ancient  trans- 
lations, however,  all  have  a  finite  verb.  Possi- 
bly they  have  merely  resolved  the  Hebrew  par- 
ticiple, which  though  accepted  by  many,  by 
Rosenm.,  Hengst.,  Hupf.,  et  al„  after  the  exam- 
ple of  Verbrugge  (Observ  Phil.,  1730),  is  yet 
hotly  contested  ,  for  it  is  at  the  farthest  merely 
necessary  to  change  the  vowel  points  of  the  pre- 
sent text,  which  in  the  ancient  iMaS.  indeed  are 
altogether  missing,  and  instead  of  '^X.3  read 
'1X3,  in  order  to  set  aside  the  objections  to  our 

•'       T 

interpretation  which  are  most  worthy  of  con- 
sideration. But  they  have  perhaps  really  had 
the  reading  3"1X3  before  them,  which  still  occurs 

°        -:  t 

in  two  unsuspected  Codd.  and  is  no  more  to  be 
derived  from  Christian  influence  (Hupf.),  than 
the  received  reading  from  Jewish  (Calinet).  On 
the  other  hand  the  form  V"0  is  found  only  in  a 
late  Cod.,  as  a  marginal  gloss'  only  afterwards 
added.  Of  especial  importance  is  the  remark 
.'•f  the  little  Masora,  that  ,"}*>3  in  the  two  pas- 
sages (Ps.  xxii.  10,  Isa.  xxxviii.  13)  in  which 
this  form  occurs,  is  in  two  different  meanings. 
In  the  passage  in  Isaiah,  however,  the  meaning 
"as  the  lion"  is  undoubted.  The  view,  which 
in  recent  times  has  become  the  most,  prevailing, 
that  this  translation  is  to  be  applied  to  our  pas- 
sage likewise,  has  accordingly,  no  ancient  au- 
thority for  it,  neither  Christian,  nor  Jewish. 
For  the  Chald.  originates  not  only  from  a  rela- 
tively later  period  (Jahn,  EinleiUmg  I.),  but  in- 
serts the  word  "biting"  as  explanatory  and  as 
a  paraphrase.  Thereby  the  verb  which  is  lack- 
ing in  the  translation  "as  the  lion,"  is  gained, 
and  the  entire  iuappropriateness  of  the  compa- 
rison, when  the  verb  "  inclose  "  is  taken  from 
the  preceding  clause  or  supplied,  is  to  some  ex- 
tent lost  sight  of.  For  it  is  well  known  that  it 
is  the  habit,  of  the  lion  to  cast  himself  upon  his 
prey, with  a  spring,  and  with  one  blow  to  dash 
it  down  or  pull  it  to  the  ground,  but  not  to  en- 
compass its  "hands  and  feet,"  which  does  not 
take  place  with  the  tail  even,  with  which  it  is 
said  to  make  a  circle  (Kinichi).  And  it  is  very 
evident  that  the  appeal  to  the  fact  that  a£  times 
hands  and  feet  mean  the  whole  body  or  the  per- 
son (Gesen.,  Hupf.)  does  not  explain  anything, 
but  only  puts  the  difficulty  in  stronger  light. 
But  even  the  interpolation  of  the  Chald.  is  partly 
entirely  arbitrary  and  unjustified,  partly  more 
adapted  to  conceal  for  the  moment  than  to  really 
set  aside  the  objectionableness  and  iuappropri- 
ateness of  the  comparison.  Since  the  definite 
article  is  used,  the  inappropriateness  of  the 
comparison  in  the  translation,  "the  band  of  the 
wicked  enclosed  me,  as  the  lion,  at  my  hands 
and  at  my  feet,"  is  just  as  striking  as  the  fact 
which  is  especially  emphasized  (Luther,  Calv.  et 
at.,  likewise  De  Wette  and  Olsh.),  that,  it  is  just 
as  vain  as  it  is  an  unjustifiable  attempt  to  wish 
to  do  away  with  the  objection  by  putting 
the   point   of   comparison   merely  in   the   rage 


(Hengst.),  or  in  the  unsparing  and  fierce  haste 
(Hilzig)  of  the  lion-like  enemies,  and  to  find  by 
an  explanation  which  displaces  the  words,  the 
meaning  that  the  sufferer  is  so  entirely  sur- 
rounded by  the  crowd  of  his  enemies,  who  are 
fierce  as  the  lion  and  strong,  or  is  so  clasped  on  his 
hands  and  feet  (Koster),  that  he  can  ueither  de- 
fend himself  witli  his  hands  nor  flee  away  with 
his  feel  (many  since  Abeu  Ezra,  likewise  Hengst. 
and  Hupf.,  which  last  prefer  the  acceptance  of  a, 
double  accusative  to  the  repetition  of  the  verb). 
The  same  objections  apply  to  the  other  verbs 
which  have  been  supplied:  to  crush  (Saadia), 
and:  they  threaten  (Gesen.).  But  that  the 
enemies  are  not.  described  as  like  the  lion  at  the 
hands  and  feet  (Hengst.,  previous  interpretation, 
but  since  taken  back),  is  just  as  evident  as  the 
impossibility  of  taking  the  disputed  word  as  an 
accusative  (Paul,  in  his  Claois),  which  would 
suddenly  compare  the  sufferer,  who  was  lying  as 
a  worm  in  the  dust,  to  a  lion  beset  round  about 
with  dogs.  From  the  inflexible  feeling  of  the 
uutenableness  of  all  these  interpretations  arises 
likewise  the  proposal  to  close  the  clauso 
with  "lion,"  but  to  regard  hands  and  feet  as 
objects  of  "count"  (Mendelssohn),  an  interpreta- 
tion which  can  be  explained  only  as  a  desperate 
expedient.  If  now  the  lion  is  indeed  called 'IX 
(Num.  xxiv.  9;  lsi.  xxxviii.  13;  Ezek.  xxii.  25.; 
Amos  v.  19),  yet  the  reasons,  as  has  been  shown, 
which  have  been  given  by  many  interpreters  for 
finding  it  in  this  disputed  word  are  still  less  con- 
vincing, especially  as  in  this  Psalm  the  lion  is 
mentioned  twice  (vers.  13  and  21)  under  the  only 
name  which    is    used  elsewhere  in  the  Psalms, 

rriK. 

Ver.  17.  I  can  tell  all  my  bones. — [Pe- 
rowne:  "  Before  *  all  my  bones  are  out  of  joint.' 
Hence  it  wauld  seem  that  the  body  was  racked 
by  some  violent  torture;  not  merely  emaciated 
by  starvation  and  suffering.  And  thus  in  his  ut- 
ter misery  he  is  a  gazing-stock  to  them  that  hate 
him;  'they  look  upon  me,'  i.  e  ,  with  malicious 
satisfaction  at  my  Bufferings,"  vid.,  Is.  lii.  Hand 
liii.  2,  3. — C.  A.  B.]  In  ancient  psalters  the 
counting  of  the  members  is  treated  as  an  act  of 
the  enemies  in  accordance  with  the  Sept.  and 
Vulgate. 

Ver.  18.  They  part  my  garments. — His 
death  seems  so  much  the  more  unavoidable,  that 
his  garments  are  treated  as  belonging  to  one  al- 
ready dead,  as  possessions  without  an  owner  (v. 
Hofmann).  The  outer  garments  consisting  of 
many  pieces  were  divided,  the  under  garment 
which  was  the  immediate  covering  of  the  body 
was  divided  by  lot.  So  John  xix.  23  sq.  This 
language  is  not  of  mere  design  (Rosenm.,  Jahn) 
but  of  fact,  to  which  the  entire  description  leads 
(Hengst.).  If  we  cannot  point  to  anything  of  the 
kind  in  the  life  of  David,  that  does  not  alter  the 
fact  or  justify  us  in  explaining  the  clothing  in 
the  sense  of  property  (Hupf.).  The  prophetical 
element  comes  out  with  the  more  prominence 
from  the  type. 

Sir.  VIII.  Ver  19  My  strength.— God  is 
designated  by  the  nomen.  abstr.  .of  rH  as  the 
essence  and  source  of  the  strength  of  life  (Ps. 
xxxviii.  4).     The  Sept.  and  Vulgate   (the  Syr. 


174 


THE  FIRST  BOOK  OF  PSALMS. 


likewise)  with  a  different,  division  of  the  mem- 
bers of  the  verse,  translate*  Thou  wilt  not  re- 
move Thy  help  from  me. 

Ver.  20.  From  the  sword  .  .  from  the 
power  of  the  dog. — It  does  not  follow  from  the 
remarks  upon  ver.  1G  that  we  must  translate, 
"  paw  of  the  dog."  This  would  correspond  only 
with  the  figures  which  immediately  precede  and 
follow  (Delitzsch)  and  is  not  opposed  by  the  fact 
that  this  paw  (Lev.  xi.  27)  is  called  ^3  For  in 
1  Sam.  xvii.  37,  T  is  used  of  lions  and  bears. 
But  since  this  last  word  is  used  elsewhere  in  the 
general  meaning  of  power  (Geier),  yes,  since  the 
hand  of  the  flame  (Isa.  xlvii.  14)  and  the  hands 
of  the  sword  (Job  v.  20)  are  spoken  of,  as  Isa.  i. 
20,  the  mouth  of  the  sword;  this  general  inter- 
pretation is  to  be  preferred,  the  more  as  in  the 
first  member  of  the  verse  the  sword  is  likewise 
not  figurative,  as  Luke  ii.  15,  of  heart-piercing 
woe  (Sachs),  but  yet  likewise  not  literal,  but  is 
to  be  taken  in  the  general  sense  as  indicating 
violent  death,  as  Job  xxvii.  14;  Jer.  xliii.  11. 

My  solitary  one. — The  soul  as  life  is,  ac- 
cording to  some  interpreters,  designated  as  the 
only  one  (Ex.  xx.  2,  12  ;  Judges  xi.  34 ;  Ps. 
xxxv.  17),  that  is,  as  that  which  is  not  present  as 
double,  and  therefore  is  irreparable  (Gesen., 
Hitzig,  Delitzsch,  el  al.),  yet  without  the  second- 
ary idea  of  valuable,  dear,  and  beloved,  which  is 
improperly  brought  in,  in  the  strongest  way  in 
the  English  Bible  ["my  darling"  both  here  and 
in  Ps.  xxxv.  17. — C.  A.  B.]  Others  (Jerome, 
Luther,  Calvin,  Geier,  Stier,  Hupfeld  [Alexan- 
der]) prefer  the  idea  of  solitary,  forsaken,  with 
reference  to  Ps.  xxv.  1(3;  lxviii.  0;  comp.  cxlii. 
4;  John  xvi.  23.* 

Ver.  21.  Save  me  from  the  jaws  of  the 
lion. — Some,  without  sufficient  reason,  find  in 
the  singular,  "  of  the  lion,"  a  reference  to  the 
devil,  the  arch  enemy  who  stands  behind  all  the 
assaults  upon  the  servants  and  children  of  God 
(Theodoret,  Stier). — And  from  the  horns  of 
the  buffalo,  [yes)  Thou  answerest  me. — The 
Sept.,  Syr.,  Arab.,  do  not  regard  the  closing 
word  as  a  verb,  but  as  a  noun  =  my  lowliness. 
But   already  the   Chald.  and   Jerome  refer  the 


*  [Perowne  adopts  the  former  rendering  :  "  My  only  one. 
The  life  is  so  called  either  because  man  has  but  one  lite,  or 
because  it  is  the  most  precious  of  all  tilings.  Comp.  Homer's 
</hAo>'  K-qp  and  Plato's  TiiouoTai-r;  (\f/vx~n)."  So  Wordsworth, 
though  with  many  forced  allusions:  "It  is  a  memorable 
fact,  that  the  masculine  yachid  occurs  three  times  in  one 
chapter  of  the  historical  books  of  the  Old  Testament,  and  in 
no  other  part  of  them  ;  and  that  chapter  is  Gen.  xxii.,  which 
relates  the  sacrifice  of  Isaac,  the  only  begotten  son,  whom 
his  father  loved,  the  type  of  Christ  crucified.  See  Gen.  xxii. 
2,  12,  16.  It  is  also  a  remarkable  circumstance  that  the 
feminine  word  yachidah,  which  is  the  word  used  here,  occurs 
only  once  in  the  historical  books  of  the  Old  Testament;  and 
that  passage  is  the  history  of  the  sacrifice  of  Jephtbah's 
daughter  (Judges  xi.  31),  on  which  it  has  been  already  ob- 
served that  she  was  in  several  most  interesting  and  beautiful 
respects  a  type  of  the  pure  human  soul  of  Christ,  offering 
itself  a  willing  sacrifice  on  the  cross.  In  the  Psalms  this 
word  is  used  in  another  place  which  foretells  the  Passion  of 
Christ,  Ps.  xxxv.  17.  My  darling  is  explained  by  the  paral- 
lelism in  both  these  places  as  meaning  my  soul,  which  is 
mine  as  being  that  which  I  possess,  and  which  I  willingly 
lay  down,  as  Christ  says  :  'No  man  taketh  my  life  (or  soul, 
ipvxyv)  from  Me,  but  I  lay  it  down  of  Myself.  I  have  power 
to  lay  it  down  and  I  have  power  to  take  it  again  '  (John  x. 
17,  IS).  And  that  soul  might  well  be  called  yechidah ;  that 
is,  an  only  child,  and  a  daughter,  on  account  of  its  dearness 
to  God  (vid.  John  i.  14,  18;  iii.  16,  18;  1  John  iv.  9).  The 
feminine  gender  bespe  ks  intensity  of  tender  feeling  and 
dearness." — C.  A.  B.] 


word  as  a  verb  to  his  being  heard.  The  form  of 
the  preterite  and  its  position  at  the  close  make 
the  transition  to  the  following  section;  and  in- 
clude the  assurance  that  the  prayer  will  be  heard 
(Geier),  yet  not  necessarily  in  the  deliverance 
which  had  already  taken  place,  or  had  often  been 
experienced  at  previous  times  (Kimchi),  espe- 
cially as  the  verb  has  the  fundamental  meaning 
of  answering.  Since  now  in  Ps.  xx.  G  a  similar 
construction  designates  God's  answer  from  hea- 
ven, the  prevailing  interpretation  of  the  closing 
clause  of  this  verse:  "Hear  me  against  the  horna 
of  the  buft'alo,"  or  "  save  me  from  the  horns 
of  the  buffalo  by  hearing  me,"  with  the  suppo- 
sition of  a  pregnant  construction,  as  Is.  xxxviii. 
17;  Jer.  xv.  2  ;  Pss.  xxx.  4;  lxviii.  19;  cxviii. 
5,  appears  the  more  objectionable,  the  more  dif- 
ficult it  would  be  in  this  very  connection  of  the 
words  in  question,  and  the  less  properly  the  fact 
that  the  preterite  in  connection  with  the  impe- 
rative can  be  taken  in  an  optative  sense  is  to  be 
vindicated  here,  where  the  preterite  stands  at 
the  close  of  a  clause  of  urgent  supplication, 
whilst  the  following  clause  expresses  thankful- 
ness and  vows  on  the  basis  of  the  hearing  of  the 
prayer,  and  then  describes  the  grand  conse- 
quences resulting  therefrom.  But  it  does  not 
follow  from  this  that  the  )  is  either  to  be  taken 
as  adversative,  or  the  clause  must  be  regarded 
as  relative,  so  that  the  experience  of  previous 
help  from  great  dangers,  figuratively  represented 
by  the  horns  of  the  buffalo,  served  as  motive  of 
the  prayer  (Kimchi,  Hupfeld).  The  supposition 
of  a  sudden  break  in  the  construction  is  much 
easier  (Stier,  Hengst. ),  by  which  would  be  ex- 
pressed the  contrast  to  the  lamentation,  ver.  2, 
and  the  turn  of  thought  which  is  now  made,  which 
is  to  be  marked  by  a  dash  and  an  inserted  yes, 
since  it  is  not  advisable,  contrary  to  the  received 
text,  to  wish  to  take  the  word  as  the  grammati- 
cal antecedent  (Venema)  of  the  following  verse, 
although  it  certainly  is  presupposed  by  it  (Hup- 
feld) ["Perowne:  "  Before  it  had  been,  'Thou 
answerest  not,' — now  at  the  most  critical  mo- 
ment Faith  asserts  her  victory,  'Thou  hast  an- 
swered.' See  the  same  sudden  transition,  the 
same  quick  assurance  that  prayer  has  been  heard, 
Pss.  vi.  9 ;  xx.  7  ;  xxvi.  12;  xxviii.  6;  xxxi.  22. 
The  vows  and  thanksgiving  which  follow  are  a 
consequence  of  this  assurance." — C.  A.  B.] 

Sir.  IX.  Vers.  22,  23.  [Perowne:  «'  So  or 
therefore  will  I  tell.  (Obs.  the  form  with  H 
paragog.  as  marking  a  consequence  from  what 
precedes)  '  My  brethren  =  the  congregation  =  ye 
that  fear  Jehovah;'  ver.  23,  i.  e.,  the  whole  na- 
tion of  Israel,  as  follows.     In  ver.  23  the  singer 

calls  upon  the  Church  (/Hp  =  tKK^.naia)  topraise 
God.  In  ver.  24  he  gives  the  reason  for  this  ex- 
hortation ;  the  experience,  viz.,  of  God's  mercy, 
and  truth,  and  condescension,  chiefly  to  himself, 
though  not  to  the  exclusion  of  others.  For  God 
is  not  like  the  proud  ones  of  the  earth.  He  does 
not  despise  the  afflicted." — C.  A.  B.] 

Sir.  X.  Ver.  24.  The  affliction  of  the  af- 
flicted.— This  nomen.  abstr.,  owing  to  a  false  de- 
rivation, is  rendered  by  the  Sept.,  Vulg.,  Pes- 
chitb,  Chald.,  as  prayer,  or  cry,  and  by  Jerome 
as  modestia.  [Perowne :  "  The  same  word  is  used 
with  Messianic  reference,  Is.  liii.  4,  7 ;  Zech.  ix. 


PSALM  XXII. 


175 


9. — He  hath  not  hid  (comp.  Pss.  x.  1;  xiii. 
1).  .  .  .  When  he  cried  He  heard.  What  a 
contrast  between  vers.  1,  2!  Very  remarkable 
is  this  confideuc  acknowledgtuent  of  God's  good- 
ness in  bearing  prayer.:' — C.  A.  B.] 

Str.  XI.  Ver.  25.  From  Thee  (comes)  my 
praise  in  the  great  congregation. — The  sofig 
dt  [iraise  lias  as  its  subject  the  deliverance  by 
God,  and  on  this  account  takes  its  departure,  or 
its  origin  from  God,  who  naturally,  at  the  same 
time,  remains  as  the  object  of  the  praise  (ver. 
22).  [So  Perowne:  "  From  Thee,  not  (as  A. 
V.)  of  Thee,  as  if  God  were  the  object,  only  of 
his  praise.  It  is  God  Himself  who  has  put  this 
great  subject  of  praise  into  his  heart,  and  into 
his  mouth.  The  will  and  the  power  to  praise  as 
well  as  the  deliverance  comes  from  Him.  Comp. 
Ps.  cxviii.  2-3,  where  the  construction  is  precisely 
the  Bame  'from  Jehovah  is  this.'" — C.  A.  B.] 
— My  vows  will  I  pay. — It  follows  from  the 
following  verse,  "they  shall  eat,"  that  the  refe- 
rence is  to  bringing,  after  the  deliverance,  the 
thank-offering,  which  was  vowed  during  the 
trouble  (Lev.  vii.  lf>).  This  was  partaken  of  as 
a  sacrificial  meal  with  the  legal  assistance  of  the 
Levites  (Lev.  xii.  18;  xiv.  20)  and  in  company 
with  invited  friends  (Prov.  vii.  14,  Josephus' 
Jewish  War,  vi.  9,  3),  after  that  the  sprinkling 
of  the  blood  and  the  presentation  of  the  fat  pieces 
had  taken  place  nt  the  altar.  Since  now  in  re- 
ference to  the  tithes,  Dcut.  xiv.  20;  xxvi.  12, 
ami  at  the  harvest  feast,  Dent.  xvi.  11,  an  invi- 
tation of  widows,  orphans,  and  the  poor,  to  par- 
ticipate in  the  meal,  was  prescribed,  the  refe- 
rence to  the  wretched  can  so  much  the  less  ap- 
pear strange  in  connection  with  the  typical  pro- 
phetical character  of  the  Psalm;  since  even  in 
sacrificial  meals  the  participation  of  others  than 
those  legally  invited  was  not  excluded  (Deut. 
xxxiii.  19;  1  Sun.  ix.  13,  22).  From  the  earli- 
est times,  therefore,  most  Christian  interpreters 
have  referred  this  passage  to  the  Lord's  Supper, 
often  directly  and  exclusively,  which  is  indeed  im- 
proper. Others  have  gone  to  the  contrary  extreme 
(Cleric,  Venema,  Rosenm.,  v.  Hofmann,  Hupf. ), 
partly  by  denying  and  partly  by  effacing  the  re- 
ference to  the  Shelamim  offering,  and  have  taken 
the  eating,  and  becoming  satisfied  as  merely  a 
usual  formula  of  prosperity  and  refreshment,  and 
interpreted  the  thank-offering  in  the  spiritual 
eense  =  songs  of  thanksgiving.  Others  suppose 
a  merely  spiritual  participation  under  the  figure 
of  a  meal  (Umbreit,  Tholuck,  llengst.,  Bohl, 
Bad'').  This  much  may  be  said,  however,  that 
the  sensuous  partaking  and  the  material  advan- 
were  not  the  chief  things  in  the  sacrificial 
meals  themselves,  and  that  all  offerings  in  the 
meaning  of  the  law  should  be  fulfilled  with  a  dis- 
position corresponding  to  them  ;  that  on  this  ac- 
couut  the  expression  of  thanks  should  excite  a 
pious  joy,  and  nourish  and  strengthen  the  spiri- 
tual life;  and  that  in  consequence  of  this  even 
the  song  of  thanksgiving  itself  can  be  designated 
as  a  sacrifice  ( lleb.  xiii.  15),  and  many  expres- 
sions in  the  Old  Testament,  as  in  this  Psalm,  so 
likewise  in  Pss.  1.  1-4,  23;  lxi.  5,  8;  lxix.  30-32, 
and  frequently  are  in  a  transition  state  from  the 
narrower  to  the  wider  meaning,  and  from  the 
proper  to  the  figurative  sense,  as  then  the  vow 
likewise  not  only  refers  to  sacrifice  (Ps.  liv.  7  ; 


cxvi.  14)  but  likewise  to  the  confession  of  Jeho- 
vah as  deliverer  (Jonah  ii.  10).  Moreover,  in- 
dependent of  the  reference  to  sacrifice,  the  gene- 
ral preservation  and  strengthening  of  the  life 
against  hostile  attacks  are  designated  as  a  feeding 
by  Jehovah  (Ps.  xxiii.  5),  and  this,  again  applied 
to  the  spiritual  life,  regarded  as  eating  the  word 
of  God  (Jer.  xv  10;  "comp.  Ezech.  iii.  1-3),  and 
referred  to  the  refreshment  and  satisfaction  of 
men  in  the  kingdom  of  God,  is  described  as  a 
meal  prepared  by  God  ( Isa.  xxv.  6  8q.) 

Ver.  2ti.  The  afflicted  shall  eat.— The  af- 
flicted are  not  those  who  are  poor  in  this  world's 
goods  in  a  general  sense,  but  the  pious  who  are 
oppressed  in  the  world.  These  are  now  called 
aniyim,  now  anavim.  In  the  former  word  the  ex- 
ternal affliction  is  more  prominent,  in  the  latter 
the  internal  affliction.  The  servant  of  Jehovah 
belongs  among  these  sufferers  first  of  all  (Isa. 
liii.  4,  7  ;  Zech.  ix.  9), 

Sir  XII.  Ver.  27.  Shall  remember  and 
turn  unto  Jehovah. — An  important  passage 
to  characterize  the  heathen  in  their  relation  to 
God,  whom  they  have  forgotten  (Ps.  ix.  17),  but 
to  whom  they  will  turn  again,  because  Jehovah 
will  vindicate  His  royal  right  to  all  nations  (Gen. 
xviii.  25;  Ps.  xcvi.  10;  xcix.  1;  Zech.  xiv.  9), 
when  the  proclamation  of  the  Divine  deliverance 
by  Him  who  suffered  as  no  other  one  suffered, 
comes  to  them.  "  The  conversion  of  the  nations 
by  that  preaching  will  be  thus  the  realization  of 
the  kingdom  of  God."  (Delitzsch).  The  promises 
to  the  patriarchs  (Gen.  xii.  3;  xxviii.  14;  comp. 
xviii.  18;  xxii.  18;  xxvi.  4)  form  the  foundation 
of  this  view.  Here  likewise  the  prophetical  mo- 
ment in  the  type  is  very  manifest,  and  even  in 
its  expressions  the  discourse  assumes  the  charac- 
ter of  prophecy.  The  connection  with  the  pre- 
vious clause  is  so  exceedingly  loose  that  v.  Hof- 
mann denies  the  connection  of  thought  that  has 
been  given,  and  finds  merely  the  reference  to  this 
thought,  what  He  is,  a  God  who  has  heard  the 
prayer,  namely,  the  Ruler  of  the  world  to  whom 
the  worship  of  all  nations  is  due.  But  Hupfeld, 
besides,  leaves  room  for  doubt,  whether  this  con- 
clusion belonged  originally  to  this  Psalm,  be- 
cause such  an  effect  of  the  deliverance  of  the 
poet,  and  its  proclamation  upon  the  minds  of  the 
heathen,  would  have  been  too  much  to  expect, 
and  too  fantastic.  The  ancient  interpreters 
have,  on  this  account,  referred  all  to  Christ,  only 
they  do  not  do  justice  to  the  intermediate  mem- 
bers of  the  thought.  Some  interpreters  (Heng- 
stenberg,  Reinke),  have  sought  to  restore  the 
close  connection  of  the  clauses,  which  is  missing, 
by  translating  "  consider  "=tike  to  heart,  in- 
stead of  "remember"  or  "think  of."  This  is 
just  as  unsatisfactory  as  unnecessary,  like  the 
proposal  to  take  the  verbs  as  jussive  (Bbhl)  as 
directly  connected  with  the  preceding  wish. 
Ver.  19  even  is  sufficient  to  show  the  connec- 
tion. 

Ver.  29.  They  ate,  and  all  the  fat  ones  of 
the  earth  shall  prostrate  themselves,  and 
before  his  face  all  those  shall  bend  the 
knee  who  have  fallen  in  the  dust,  and 
whosoever  cannot  keep  his  soul  alive. — 
The  preterite  in  close  connection  with  the  fol- 
lowing imperfects  (futures)  states  the  participa- 
tion  in   the   meal  as   presupposed    and    as    the 


176 


THE  FIRST  BOOK  OF  PSALMS. 


foundation  of  their  worship  and  homage  of  God 
and    the    preservation    of  their    own    lives,  but 
puts  the  whole  in  the  time  of  the  reception  of 
the  heathen  into  the  communion    of  the  people 
of  God,  which  is  surely  to  be  expected. — In  this 
relation  the  external  position  in  life  and  charac- 
teristics make  no  diiference.     It  is  for  those  who 
in  the  fat  of  the  earth  abound   in  worldly  pros- 
perity and  for  those  who  have  fallen  down  in  the 
dust.     It  is  an  unfounded  assertion,  that  the  last 
expression  must  mean  the  dust  of  the  grave  and 
that  therefore  either  a  contrast  is  expressed  of 
the  living  and  dead,  over  whom  the  rule  of  God 
extends,  in  like  manner  as  in  Phil.  ii.  10  (Mus- 
cul.,  Stier,  v.  Hofmann,  Hupf.),  or  only  a  desig- 
nation of  the  human  race  in  general  as  mortals 
(Flamiu.,  Cleric).     For  if  it  is  generally  granted 
that  the  expression,  "sitting  or  dwelling  in  the 
dust,"  is  a  symbol  of  filth  and  thence  of  lowli- 
ness,   sorrow,    affliction,  it   cannot   be   doubted 
that  those  who  have  descended  from  the  height 
of  prosperity  into   such   lowliness  may  be  con- 
trasted as  those  who   have  fallen  in  the   dust, 
namely  of  the  earth,  with  those  who  are  above 
in  the  fat  of  the  earth,  especially  as  constantly 
elsewhere  it  is  made  perceptible,  as  in  ver.  15, 
that  the  reference  is  to  the  dust  of  death  or  of 
going   down    into    the   pit,    death,    Sheol    (Pss. 
xxviii.    1;  xxx.    3;    lxxxviii.    4;    Job   viii.    9; 
xxxiii.  24).     Only  we  must  not  take  the  contrast 
too  narrowly,  as  is  usually  done,  as  that  of  the 
rich  and  poor,  or  of  the  strong  in  life  and  the 
frail,  with  which  at  times  the  entirely  mislead- 
ing reference  is  mixed,  that  the  latter  by  afflic- 
tion and  destitution    have   been    almost   bowed 
down  to  the  grave  (Rosenm.,  De  Wette).     In  the 
third  clause  of  the  verse,  moreover,  the  refe- 
rence is  not   to   the   danger  of  perishing  from 
hunger,    but    the    definite  thought    steps    forth 
from   the  veil  of  the  figure,  that  it  has  to   do 
with    the   preservation   of    life    for    every    one 
in    the    most   comprehensive   sense.     With   this 
interpretation    the    clause   is    not   a   repetition 
of   the   previous   clause  with  a   change   in   the 
turn    of    expression    (most    interpreters).      No 
more  is  it  necessary,   in    order  to  get    an  in- 
dependent thought,  to    change  the  divisions  of 
the  verse  and  attach  this  clause  to  the  following 
verse  as  antecedent  (Hupf.)   in  the  sense:     If 
one  has    not   remained  alive    himself,   his  seed 
will,  etc.     But  this  would  give    at  least   a  clear 
idea  and  could  find  a   support   in    the  text.     On 
the  other  hand  the  interpretation  which  follows 
is  untenable  according  to  its  sense  ami  does  not 
correspond  with  the   words.      Thus,   it  is   said, 
there  is  only  one  class  of  persons  spoken  of  in  the 
entire  passage,  men  of  distinction   as  the  repre- 
sentatives of  the  entire  people  and  the  thought  is 
expressed,   If  these  have  eaten  and    worshipped 
and  bowed  themselves  before  God,  because  they 
were  about  to  die,  their  seed  will,  etc.,  S^pt.,  Syr., 
Theodotion,    Symmach.,  translate   after   another 
punctuation  :   and  my  soul  lives  for  him. 

Ver.  GO.  The  seed  will  serve  Him :  It 
■will  be  told  of  the  Lord  to  the  [coming) 
generation. — Others  (finally  Delitzsch)  trans- 
late :  A  seed,  which  will  serve  Him,  will  be 
counted  to  the  Lord  for  a  generation  [similarly 
A.  V.  A  seed  shall  serine  Him  :  it  shall  be  account- 
ed, etc.]     But  not  to  mention  the  destruction  of 


the  parallelism  the  subject  of  which  is  further 
carried  out  in  the  next  verse,  it  is  likewise  doubt- 
ful whether  this  Hebrew  word  can  have  the 
meaning  of  "count"  in  the  Piel.     Besides  ver. 

22  is  in  favor  of  our  interpretation.  The  7  be- 
fore adonai  is  then  as  frequently=in  reference 
to.  The  Sept.,  has:  "my  seed,"  and  in  the 
second  member  to  which  it  attaches  the  first  word 
of  the  following  verse:  The  coming  generation 
will  be  announced  to  the  Lord. 

Ver.  31.  His  righteousness. — The  right- 
eousness of  God  which  is  to  be  declared  from 
generation  to  generation  is  not  His  virtue  in 
general,  still  less  His  goodness  (Rosenm.),  but 
likewise  not  merely  the  righteousness  shown  in 
the  deliverance  of  the  pious  (De  Wette,  Hengst.), 
but  with  reference  to  His  entire  conduct  and 
government,  in  His  keeping  afar  off  from  the 
pious  for  awhile,  especially  in  His  participation  in 
their  peril  of  death  (ver.  15),  which  was  hard  to  be 
understood  of  His  righteousness.  The  reference 
is  not  at  all  to  the  righteousness  purchased  by 
the  propitiatory  sacrifice  of  Christ  and  accepta- 
ble before  God. — That  He  has  accomplished 
it. — The  closing  word  is  not  absolute  (=that 
He  has  acted,  that  is,  shown  Himself  glorious, 
done  well),  but  pregnant  looking  back  upon  the 
entirety  of  that  which  has  now  been  carried  out 
and  accomplished  according  to  the  decree,  as  at 
the  close  of  the  narrative  of  the  creation,  Gen. 
ii.  3.  It  is  scarcely  to  be  doubted,  that  the  last 
cry  of  the  dying  Jesus  on  the  cross,  looks  back 
to  this  passage.  The  reference  back  to  the 
righteousness  mentioned  in  the  preceding  mem- 
ber of  the  verse  is  too  narrow  (Hitzig,  "that  He 
has  exercised  it"),  or  the  explanation  :  the  mira- 
cles which  He  has  done  (Chald.).  It  is  inadmis- 
sible to  regard  the  'D  as  a  relative  with  refer- 
ence to  the  people  considered  as  the  object  which 
He  has  made  (Sept.,  Vulg.,  Syr.,  Jerome).  These 
with  the  exception  of  Jerome  have  added  as  the 
closing  word:  the  Lord.  So  likewise  Aquil.  and 
Theodotion.  The  Vulgate  has  cceli  between  an- 
nuntiabunt  and  justitiam  which  may  have  wan- 
dered from  Ps.  1.  (Vulgate  xlix.)  to  this  place. 
"The  righteousness  of  God  has  come  out  as  an 
external  act  of  His  Omnipotence=Goodness  in 
the  work  of  redemption;  and  this  doctrine  i3 
not  a  philosophical  wisdom  of  the  schools,  but  a 
transmitted  declaration,  that  the  Lord  has  ac- 
complished an  act."  (Umbreit). 

[Perowne :  "Unnatural  as  I  cannot  help 
thinking,  that  interpretation  is,  which  assumes 
that  the  Psalmist  him;  elf  never  felt  the  sorrows 
which  he  describes,  nor  the  thankfulness  which 
he  utters,  but  only  puts  himself  into  the  place  of 
the  Messiah  who  was  to  come, — I  hold  that  to  be 
a  far  worse  error  which  sees  here  no  fore- 
shadowing of  Christ  at  all.  Indeed,  the  coinci- 
dence between  the  sufferings  of  the  Psalmist  and 
the  sufferings  of  Christ  is  so  remarkable,  that  it 
is  very  surprising  that  any  one  should  deny  or 
question  the  relation  between  the  type  and  anti- 
type."*—C.  A.  B.J 

*  [Barnes:  " The  scene,  in  the  Psalm  is  the  cross,  the  Re- 
deemer suffering  for  the  sius  or  men.  The  main  features  of 
the  Psalm  relate  to  the  course  of  thoughts  which  there 
passed  through  the  mind  of  the  Redeemer ;  His  sorrow  at 
the  idea  of  heing  abandoned  by  God  ;  His  confidence  in  God ; 
the  remembrance  of  His  early  hopes  j  His  emotions  at  the 


PSALM  XXII. 


177 


DOCTRINAL    AND    ETHICAL. 

1.  The  pious  sometimes  experience  calamities 
of  such  a  fearful  character,  that  the  impression 
may  arise,  that  the  sufferer  has  been  given  up  by 
God  and  left  to  his  enemies.  Then  more  painful 
than  the  oppression  of  suffering  and  more  terri- 
ble than  the  peril  of  death,  is  the  painful/eeZ//?^ 
of the  contradiction  on  the  one  side  between  the 
sufferer's  worth  and  his  lot,  particularly  his  de- 
votion to  God,  and  his  being  forsaken  by  God, 
on  the  other  side  between  the  holy  nature  of  God 
and  His  actions.  On  this  account  it  seems  more 
mysterious  and  perplexing,  the  more  persevering 
and  fervent  the  prayer  proves  to  be,  though  un- 
heard, and  the  less  the  present  actions  of  God 
agree  with  His  usual  dealings  with  His  people, 
which  they  have  experienced  and  praised  at  all 
times.  "For  although  He  is  the  same  God,  yet 
He  has  heard  and  delivered  the  fathers  who 
have  hoped  and  cried  to  Him;  but  He  turns 
away  from  and  forsakes  this  one  who  like- 
wise hopes  and  cries.  It  is  truly  a  hard  thing 
which  greatly  provokes  one  to  despair  and  curs- 
ing, that  God  treats  one  differently  from  another 
without  his  being  guilty  ;  for  he  who  is  per- 
plexed with  such  a  trouble  as  this,  feels  such 
unutterable  misery  in  his  conscience."    (Luther). 

2.  Yet  in  the  truly  pious,  the  anxious  question 
of  solicitude  for  the  solution  of  this  inconsistency, 
and  the  lament  over  the  incongruity  which  has 
become  perceptible,  may  struggle  forth  from  the 
sighing  of  the  oppressed  heart,  and  take  the 
form  of  a  description  of  the  greatness  of  its  suffer- 
ings, but  the  lamentation  does  not  become  a  com- 
plaint and  the  trouble  does  not  end  in  despair, 
but  faith  in  the  holy  government  of  God  presses 
forth  through  all  the  anxiety  and  grief  and  pro- 
tects the  sufferer,  who  has  been  cast  down  and 
almost  crushed,  from  sinking  in  the  abyss  of  de- 
spair and  ruin;  whilst  it  drives  him  to  cling  to 
Jehovah  as  his  God  and  Helper,  and  thereby 
carries  him  over  the  chasm,  which  seems  to  open 
externally  between  him  and  his  God,  and  inter- 
nally threatens  to  become  a  difference  of  experi- 
ence not  to  be  denied.  "Thou  art  the  Holy 
One,  etc.,  is  a  corrosive  power  which  must  more 
ami  more  entirely  consume  the  Thou  hast  for- 
saken me."  (Hengst.) 

3.  Yet  before,  the  Divine  deliverance,  which 
cannot  fail  and  yet  seems  to  fail,  really  comes,  the 
Buffering  increases  even  to  the  peril  of  death  and 
the  trouble  grows  under  the  trials  of  faith  and 
patience.  These  trials  become  the  most  dangerous 
and  take  the  form  of  temptations  when  the  right- 
eous man,  who  has  often  prayed  for  his  people 
and  constantly  labored  for  their  good,  is  not  ill- 
treated  by  foreign  enemies,  but  is  cast  forth  as 

taunts  and  revilings  of  Ilia  enemies;  His  consciousness  of 
prostrated  streugth  ;  His  feelings  as  the  soldiers  pierced  His 
hands  and  His  feet,  ami  as  they  proceeded  to  divide  His 
rami -iii  ;  His  prayer  that  His  enemies  mi^ht  not  be  suffered 
to  ai  complish  their  design,  or  to  defeat  the  work  of  redeinp- 
ti  .a  ;  His  purpose  to  make  God  known  to  men;  His  assu- 
rance  that  the  effect  of  His  sufferings  would  be  to  bring  the 
dwellers  in  (he  earth  in  serve  God,  and  to  make  His  name 
and  His  righteousness  known  t>>  far  distant  times.  1  regard 
the  "hole  Psalm,  therefore,  as  applicable  to  the  Messiah 
■lone;  and  believing  it  to  be  inspired  I  cannot  but  feel  that 
we  have  here  a  most  interesting  and  affecting  account,  given 
long  before  it  occurred, of  what  actually  passed  through  the 
mitid  of  the  Redeemer  when  on  the  cross'."— C.  A.  B.l 
12  J 


an  outcast  by  his  own  people,  and  when  there  is 
added  to  shame  and  scorn  the  heart-rending 
mockery  of  the  martyr's  trust  in  God.  This  trust 
he  has  shown  from  his  youth  and  has  experienced 
in  its  blessings  from  childhood,  though  now  it  is 
most  sorely  attacked  whether  as  a  foolish  delu- 
sion or  an  idle  pretence,  whilst  at  the  same  time 
his  cherished  conviction  has  always  been  that 
he  as  righteous,  is  chosen  of  Jehovah,  an  object 
of  His  good  pleasure  and  of  the  especial  care  of 
God. 

4.  The  remembrance  of  the  peace  and  careless- 
ness, and  security  of  earliest  youth  and  reflection 
upon  the  power  and  goodness  of  God  wonderfully 
exhibited  in  the  birth  and  care  of  man,  even  as  a 
suckling,  are  especially  touching  comforting  and 
cheering  amid  the  afflictions,  cares  and  struggles 
of  an  advanced  life.  "Tnis  miracle  has  become 
common  by  its  frequency,  but  if  uuthanklulness 
did  not  close  our  eyes  with  blindness,  every  birth 
would  fill  us  with  astonishment,  and  so  likewise 
every  preservation  of  a  child  in  his  tender  youth, 
who  at  his  very  first  entrance  into  the  world  is 
awaited  with  a  hundredfold  death"  (Calvin). 
"  Experience  "  likewise  teaches  us  "  that  we 
think  of  this  tender,  joyous,  lovely  work  of  God, 
and  under  the  hard  bites  of  the  Divine  wrath 
and  the  rod  of  God,  have  a  refuge  and  refresh 
ourselves  with  the  sweet  and  delightful  milk  of 
the  womb,  of  the  motherly  heart  and  all  those 
most  tender  mercies  which  have  been  shown  to 
the  age  of  childhood.  In  order  that,  as  it  is 
commanded  us  to  remember  the  good  days  when 
it  fares  badly  with  us,  so  likewise  we  may  not 
forget  the  great  grace  and  benefits  of  God  which 
He  has  shown  to  us  from  our  youth,  when  we 
are  anxious  and  in  need,  and  that  when  we  suf- 
fer as  men,  we  may  likewise  think  of  what  we 
have  received  of  God  as  children  "  (Luther). 

5.  When  the  hand  of  God  is  found  to  be  the 
power  working  in  the  very  depths  of  the  sufferings 
which  we  have  had  to  bear  and  which  have 
finally  laid  us  in  the  dust  of  death,  the  bitterness 
of  the  experience  of  suffering  is  thereby  inten- 
sified on  the  one  side,  yet  the  believing  hope  in  a 
final  hearing  and  deliverance  is  essentially 
strengthened  on  the  other.  Yet  it  is  very  hard 
to  hold  fast  to  both  at  the  same  time  and  in  their 
true  relation  in  the  soul,  especially  when  a 
proper  and  strong  feeling  of  innocence  is  roused, 
and  yet  the  prospect  of  deliverance  has  as  well  as 
disappeared  ;  and  when  the  soul  still  holds  fast  to 
God,  and  cries  out  to  him  in  the  distance,  yet  the 
troubled  look  perceives  only  the  nearness  of  its 
enemies,  but  does  not  see  God  drawing  near  to 
help.  "As  often  as  this  darkness  takes  posses- 
sion of  the  souls  of  believers  some  unbelief  is 
always  intermingled,  which  does  not  let  it  arise 
at  once  inio  the  light  of  the  new  life.  But  in 
Christ  in  a  wonderful  manner  both  of  these  were 
united,  the  terror  of  God's  curse  and  the  patience 
of  faith,  thus  calming  all  emotions  so  that  they 
rested  under  the  sovereignty  of  God"  (Calvin). 

6.  As  the  prayer  precedes  the  deliverance,  so  it 
is  followed  by  thanksgiving ;  and  the  vow  of 
thanksgiving  is  already  connected  with  the 
prayer  in  the  certainly  of  the  hearing  of  the 
prayer.  Instead  of  the  anxious  cry,  which  in 
contrast  with  the  praises  of  Israel,  previously 
sounded  from  the   mouth  of  the  innocent  and 


178 


THE  FIRST  BOOK  OF  PSALMS. 


horribly  tortured  victim,  the  song  of  praise  of 
the  delivered,  is  in  future  to  resound  in  the 
assembly  of  his  brothers,  and  the  whole  congre- 
gation is  to  hear,  to  their  own  edification,  the  decla- 
ration of  the  great  and  wonderful  things  that  God 
has  done  to  this  one  who  was  so  afflicted  and 
utterly  lost.  "God  makes  it  exceeding  agree- 
able so  that  all  the  godly  must  love  and  praise 
Him,  that  His  eyes  alone  see  and  are  turned  upon 
the  troubled  aud  poor,  and  the  more  despised 
and  forsaken  a  man  is,  the  nearer  and  more 
gracious  God  is  to  him"  (Luther). 

7.  The  congregation  is  not  merely  to  hear  in 
devout  and  loving  sympathy,  what  God  has  done 
to  one  of  its  members  and  to  learn  the  ivord  of 
the  glad  tidings  of  his  deliverance  by  joining  in 
his  thanksgiving  and  praise.  Its  members  exter- 
nally and  internally  afflicted,  like  the  delivered 
sufferer,  who  has  previously  called  them  "his 
brethren"  (Heb.  ii.  11  sq.),  are  to  have  their  hearts 
refreshed  by  the  festival  which  has  been  prepared 
by  him  and  at  which  they  are  to  be  his  guests, 
which  according  to  his  wish  is  to  endure  forever 
The  sufferings  of  a  servant  of  God  like  this,  as 
well  as  his  deliverance,  transcend  in  their  blessed 
effects  his  own  person,  and  the  circle  of  his  im- 
mediate relatives;  both  have  an  importance  and 
agency  in  the  history  of  redemption,  at  first  for 
Israel  and  then  likewise  for  the  heathen,  since  it 
has  to  do  not  merely  with  carnal  relationship, 
but  with  spiritual  resemblance  and  relation  with 
the  spread  of  the  kingdom  of  God  in  the  world, 
with  the  preservation  and  increase  of  the  con- 
gregation of  the  Lord  from  all  nations. 

8.  The  heathen  are,  it  is  true,  people  who  have 
forgotten  God,  but  they  have  not  been  forgotten 
by  God.  Non  igilur  sic  erant  oblitse  istse  gentes 
JDeum,  ut  ejus  nee  commemoratse  recordarentur  (Au- 
gustine, detrin.  14,  13).  AVith  their  need  of  re- 
demption is  associated  their  capability  of  redemp- 
tion, but  the  icord  of  the  completed  redemption 
and  the  invitation  to  participate  in  its  blessings 
comes  to  both  according  to  the  purpose  of  God 
and  in  His  time  (1  Tim.  ii.  4-6).  And  this  invi- 
tation, which  is  unlimited  by  the  external  rela- 
tions of  men  and  is  to  be  published  to  all,  will 
be  successful.  Those  who  share  in  the  festival 
meal  offered  to  them,  will  recognize  the  royal 
right  of  God  to  all  nations,  and  will  personally, 
as  men  converted  to  Him,  fulfil  the  homage  and 
worship  which  is  due  to  Him. 

9.  All  this,  however,  will  not  be  limited  to  a 
single  generation,  but  will  fulfil  itself  from  gene- 
ration to  generation.  There  will  always  be  a  seed 
to  serve  the  Lord,  and  transmit  to  children  and 
children's  children,  even  to  the  invisible  distance, 
the  declaration  of  the  fact  that  the  Lord  has  ac- 
complished it  and  what  He  has  accomplished.  Thus 
there  is  opened  for  the  sufferer  on  the  border  of 
the  grave  not  only  a  prospect  of  personal  deliver- 
ance, but  likewise  a  view  of  the  connection  of  his 
sufferings,  and  their  effect  and  end,  with  the 
everlasting  refreshment  of  his  fellow-believers, 
and  with  the  conversion  of  the  heathen;  and 
this  is  finally  enlarged  to  the  contemplation  and 
the  expression  of  the  assurance  that  these  gra- 
cious and  saving  effects  will  extend  over  the 
entire  world  and  exhibit  themselves  powerfully 
through  all  time.  The  particularism  of  the  Old 
Testament  is  thus   done   away  with  within   itself, 


and  the  prophetical  element  breaks  forth  from 
the  historical,  form  of  David  as  undeniably  typical. 
Compare  Exegetical  and  Critical. 

HOMILETICAL   AND    PRACTICAL. 

The  greatest  trouble  in  all  sufferings  is  trouble 
of  soul ;  nothing  helps  against  this  but  prayer 
and  trust  in  God. — Even  the  true  children  of  God 
may  be  pained  by  the  feeling  that  they  are  for- 
saken of  God,  when  answer  to  prayer  has  long 
been  delayed,  especially  in  peril  of  death,  yet  this 
feeling  is  only  transient. — Whoever  does  not  give 
up  God,  even  when  his  trouble  of  body  and  pain 
of  soul  has  advanced  to  the  highest  point,  soon 
has  the  experience  that  God  has  not  forsaken 
him. — God  may,  it  is  true,  delay  His  help,  yet  it 
does  not  fail,  but  it  always  comes  at  the  right 
time. — When  the  help  ardently  implored  tarries 
even  the  soul  of  the  righteous  has  a  feeling  that 
God  is  afar  off,  yet  he  is  not  internally  estranged 
from  God,  but  seeks  Him  still  more  ardently. — 
In  times  of  trouble  perseverance  in  faith  is  very 
much  strengthened:  1)  by  looking  at  the  holiness 
of  God;  2)  by  remembering  the  Divine  care 
always  exercised,  partly  over  the  fathers,  partly 
over  his  own  person;  3)  by  the  prospect  of  the 
Divine  blessings  which  go  forth  from  these  suffer- 
ings for  others  likewise — He  who  before  his  de- 
liverance not  only  cries  but  prays,  will  after  his 
deliverance  not  only  be  glad  but  thankful. — What 
hast  thou  promised  and  voiced  to  God  in  trouble  ? 
and  how  hast  thou  kept  it  ? — The  sufferings  of 
the  righteous  are  according  to  the  Divine  pur- 
pose not  only  to  be  of  advantage  to  the  present 
congregation  but  likewise  to  the  heathen  through- 
out the  entire  world. — God  will  spread  abroad 
His  kingdom  through  the  whole  world,  and  vin- 
dicate His  royal  prerogative  over  all  nations. 
Who  is  His  righteous  servant,  by  whom  He  ac- 
complishes such  things  ? — However  great  the 
apostasy  from  God  maybe  in  the  world,  yet  a 
righteous  seed  remains  to  Him,  preserved  through 
all  generations,  to  do  homage  to  Him  and  serve 
Him. — The  promise  of  redemption,  which  has 
been  purchased  by  the  sufferings  and  triumph  of 
the  righteous  servant  of  God,  is  likewise  for  the 
heathen,  who  not  only  need  it,  but  are  capable  of 
receiving  it. — The  declaration  of  what  the  Lord 
has  accomplished,  is  the  very  best  thanks  for  His 
benefits  and  the  most  efficient  means  to  bring 
about  the  recognition  of  His  glory  and  the  exten- 
sion of  His  name  and  His  kingdom. 

Starke  :  The  greatest  pain  to  the  troubled 
soul  is  not  to  be  sure  of  the  hearing  of  his 
prayers. — The  ungodly  even  are  often  obliged 
against  their  will  to  give  the  best  advice  in 
trouble  ;  for  in  trouble  what  is  better  than  to 
have  a  Lord  to  whom  we  can  lament,  and  who 
can  deliver  us. — No  shame  can  more  dispirit  the 
soul  of  a  believer  than  to  have  his  piety  mocked, 
aud  God's  gracious  looking  upon  him  denied. — 
God  is  our  God  from  our  mother's  womb.  0! 
that  He  would  remain  our  God  even  till  our  last 
breath. — When  we  pray  for  deliverance  from 
trouble  we  must  bring  before  God  a  heart  which 
despairs  entirely  of  our  own  and  of  all  other 
human  help.— Be  not  afraid  of  the  dust  of  death; 
Jesus  has  prepared  it  as  a  couch  for  you.— As 
often  as  you  put  on  or  take  off  your  clothes,  re- 


PSALM  XXII. 


179 


member  the  fall  of  man  and  likewise  the  naked- 
ness of  Christ;  they  will  bring  you  to  a  know- 
ledge of  sin,  and  keep  you  from  all  extravagance 
in  dress. — That  is  a  strength  of  faith,  in  t lie 
midst  of  the  weakness  of  death  to  call  the  Lord 
his  strength,  expect,  surely  hope,  and  obtain 
strength  from  Him. — The  chief  reason  for  prais- 
ing God  in  time  and  eternity  is  for  believers,  that 
the  Lord  has  provided  redemption  through  Jesus, 
has  carried  it  out,  accepted  it,  and  caused  it  to 
obtain  their  salvation. — That  which  Jesus  gained 
by  His  bitter  sufferings,  He  gives  to  His  believers 
to  enjoy. — Those  who  seek  God  find  Him  iu 
Christ,  the  Redeemer  of  the  world,  in  such  a 
consoling  manner,  that  they  can  praise  Him 
during  their  life  and  rejoice  in  Him  forever. — 
The  limits  of  the  Church  and  the  kingdom  of 
Jesus  have  no  end,  but  are  to  extend  as  far  as 
the  world  ;  let  us  diligently  pray,  Thy  kingdom 
come. — Great  riches  and  honor  do  not  help  to 
salvation  ;  there  must  be  other  riches,  other  food 
to  satisfy  the  soul,  and  all  the  rich  who  would 
be  saved  must  first  become  poor  in  spirit. — The 
poor  aud  despised  members  of  the  kingdom  of 
Christ  are  not  always  to  live  in  trouble;  the 
time  is  coming  when  their  afflictions  will  be  ex- 
changed for  enduring  happiness. — Although  the 
world  is  full  of  evil,  yet  there  is  a  holy  seed  in 
it,  which  serves  God. — The  chief  subject  of 
evangelical  doctrine  is  the  making  known  of  the 
righteousness  purchased  for  us,  and  appropriated 
by  us  ;  how  then  can  true  Christians  do  other- 
wise than  seek  to  extend  further  and  further  the 
knowledge  of  this  important  truth  which  they 
have  learned. 

Calvin:  Whilst  violence  of  pain  and  weak- 
ness of  flesh  will  extort  the  cry  :  Why  hast  Thou 
forsaken  me?  faith  adds  thereto,  his  God,  in 
order  that  he  may  not  succumb,  thus  at  the  same 
time  improving  the  invocation  of  God,  who  is 
said  to  have  forsaken  him;  yes,  faith  hastens 
before,  so  that  he  already  takes  refuge  in  his 
God  before  he  allows  himself  to  utter  the  lamen- 
tation.— Satan  can  aim  no  more  deadly  shot 
against  our  souls,  than  when  he  robs  us  of  hope 
by  converting  God's  promises  into  mockery. — 
Osiander:  If  we  are  not  always  delivered  in 
the  way  in  which  we  desire  it,  yet  we  ought  to 
know  with  certainty  that  we  are  no  less  truly 
heard,  and  a  mighty  help  will  soon  ensue. — 
However  ungodly  aud  unthankful  the  world  may 
be,  yet  we  ought  not  to  despair  of  the  Church 
of  God  ;  for  God  always  reserves  some  who  ac- 
cept the  doctriue  and  do  not  lack  diligence  in 
transmitting  it  to  their  posterity. — Rensciiel  : 
The  trouble  and  dear  death  of  the  Lord  are  the 
ground  of  the  salvation  which  is  prepared  for 
the  pious. — Selnekker:  When  trouble  comes 
upon  us  whicli  seems  to  be  something,  the  devil 
strives  to  induce  us  not  to  pray  and  whispers 
dangerous  and  ungodly  thoughts.  These  words 
alone  stand  against  him  :  He  has  not  despised, 
etc.  [ver.  24], — Menzel  :  Christ  reminds  us  by 
the  name  of  brethren:  1)  of  His  love  and  faith- 
fulness towards  us  all;  2)  of  the  glory  in  which 
He  sets  us  and  to  which  He  brings  us  ;  3)  of  our 
duty  towards  Him. — Bbbbbbqbr:  Sin  must  be 
a  very  great  burden,  because  it  could  be  atoned 
for  in  no  other  way  than  by  the  severe  sufferings 
of  Christ. — Whoever  hears  of  the  sufferings  of 


Christ  should  repent. — Baihinoer:  That  is  the 
end  of  God's  way,  that  He  conducts  all  the  nights 
of  sorrow  to  a  blessed  end,  and  that  He  is 
praised  on  account  of  His  benefits. — The  pious 
sufferer  vows  to  celebrate  his  deliverance  by 
proclaiming  the  name  of  Jehovah. — Tholuck  : 
These  are  the  trials  of  faith,  with  which  the 
wicked  enemy  intensifies  the  other  trials  of  the 
body  and  the  soul,  when  a  pious  man  is  given 
up  to  the  furnace  of  suffering. — A  soul  that  loves 
God  more  than  self,  would  rather  take  upon  it- 
self the  floods  of  shame,  than  have  merely  a 
drop  of  it  fall  on  the  name  of  his  God. — If  men 
are  friendly  only  to  that  which  is  high,  God  is 
most  gracious  to  that  which  is  low. — Prayer  is 
the  weapon  with  which  the  bars  of  the  gates  of 
heaven  are  burst  open. — Stiller:  The  Gospel 
is  the  heavenly  food,  which  brings  comfort  and 
refreshment;  the  guests  at  this  heavenly  meal 
are  all  nations  upon  the  whole  earth. — Taube  : 
The  first  born  among  many  brethren  is  the  Holy 
One  of  Israel  and  its  King;  that  begets  in  His 
people  trust  without,  presumption.  The  Holy 
One  of  Israel  is  our  brother  ;  that  begets  hu- 
mility without  despair. — Diedricii  :  To  the  same 
extern  as  my  soul  has  a  share  in  Christ  will  it 
have  the  experience  of  this  way  through  the 
cross  to  the  crown. — The  righteous  man  here  in 
this  world  is  cruelly  hunted  about  like  a  poor 
hind  ;  but  in  God's  eye  he  is  yet  so  lovely  that 
He  finally  sends  the  dawn  of  deliverance. 

[Matt.  Henry:  Spiritual  desertions  are  the 
saint'ssorest  afflictions. — When  we  are  lamenting 
God's  withdrawing.?  yet  still  we  must  call  Him 
our  God,  and  continue  to  call  upon  Him  as  ours. 
— When  we  want  the  faith  of  assurance,  we  must 
live  by  the  faith  of  adherence. — The  entail  of 
the  covenant  is  designed  for  the  support  of  the 
seed  of  the  faithful;  He  that  was  our  fathers' 
God  must  be  ours,  and  therefore  will  be  ours. — 
He  was  Adam,  "a  mean  man,"  and  Enosh,  "a 
man  of  sorrow  ;"  but  lo  Ish,  "  not  a  considerable 
man ;"  for  He  took  upon  Him  the  form  of  a 
servant,  and  His  visage  was  marred  more  than 
any  man's. — The  blessings  of  the  breasts,  as 
they  crown  the  blessings  of  the  womb,  so  they 
are  earnests  of  the  blessings  of  our  whole  lives. 
— When  we  cannot  rejoice  in  God  as  our  song, 
yet  let  us  stay  ourselves  upon  Him  as  our  strength, 
and  take  the  comfort  of  spiritual  supports  when 
we  cannot  come  at  spiritual  delights. — Seeing 
we  cannot  keep  alive  our  own  souls,  it  is  our 
wisdom  by  an  obedient  faith  to  commit  our  souls 
to  Jesus  Christ,  who  is  able  to  save  them,  and 
keep  them  alive  forever. — Barnes  (ver.  8) :  It 
is  one  of  the  most  remarkable  instances  of 
blindness  and  infatuation  that  has  ever  occurred 
in  the  world,  that  the  Jews  should  have  used 
this  language  in  taunting  the  dying  Redeemer, 
without  even  suspecting  that  they  were  fulfilling 
the  prophecies,  and  demonstrating,  at  the  very 
time  when  they  were  reviling  Him,  that  He  was 
the  true  Messiah. — Spuroeon  :  For  plaintive  ex- 
pressions uprising  from  unutterable  depths  of 
woe  we  may  say  of  this  Psalm,  "  there  is  none 
like  it."  It  is  the  photograph  of  our  Lord's 
saddest  hours,  the  record  of  His  dying  words, 
the  lachrymatory  of  His  last  tears,  the  memorial 
ot  His  expiring  joys.  David  and  his  afflictions 
may  be  here  in  a  very  modified   sense,  but,  as 


180 


THE  FIRST  BOOK  OF  PSALMS. 


the  star  is  concealed  by  the  light  of  the  sun,  he 
who  sees  Jesus  will  probably  neither  see  nor 
care  to  see  David. — No  daylight  is  too  glaring, 
and  no  midnight  too  dark,  to  pray  in;  and  no 
delay  or  apparent  denial,  however  grievous, 
should  tempt  us  to  forbear  from  importunate 
pleading. — If  prayers  be  unanswered,  it  is  not 
because  God  is  unfaithful,  but  for  some  other 
good  and  weighty  reason.  We  may  not  question 
the  holiness  of  God,  but  we  may  argue  from  it, 
and  use  it  as  a  plea  in  our  petitions. — Let  us 
wonder  when  we  see  Jesus  using  the  same  pleas 
as  ourselves,  and  immersed  in  griefs  far  deeper 
than  our  own. — Strange  mixture!  Jehovah  de- 
lights in  Ilim,  and  yet  bruises  Him;  is  well 
pleased,  and  yet  slays  Him. — Behold  the  humi- 
liation of  the  Son  of  God!  The  Lord  of  glory 
stoops  to  the  dust  of  death.  Amid  the  moulder- 
ing relics   of  mortality  Jesus  condescends  to 


lodge! — Never  was  a  man  so  afflicted  as  our  Sa- 
viour in  body  and  soul,  from  friends  and  foes, 
by  heaven  and  hell,  in  life  and  death ;  He  was 
the  foremost  in  the  ranks  of  the  afflicted,  but  all 
these  afflictions  were  sent  in  love,  and  not  be- 
cause His  Father  despised  and  abhorred  Him. 
'Tis  true  that  justice  demanded  that  Christ 
should  bear  the  burden  which  as  a  substitute  He 
undertook  to  carry,  but  Jehovah  always  loved 
Him,  and  in  love  laid  that  load  upon  Him  with  a 
view  to  His  ultimate  glory  and  to  the  accomplish- 
ment of  the  dearest  wish  of  His  heart.  Under 
all  His  woes  our  Lord  was  honorable  in  the 
Father's  sight,  the  matchless  jewel  of  Jehovah's 
heart. — There  is  relief  and  comfort  in  bowing 
before  God  when  our  case  is  at  its  worst ;  even 
amid  the  dust  of  death  prayer  kindles  the  lamp 
of  hope.— C.  A.  B.] 


PSALM  XXIII. 

A  Psalm  of  David. 


1  The  Lord  is  my  shepherd ; 
I  shall  not  want. 

2  He  maketh  me  to  lie  down  in  green  pastures: 
He  leadeth  me  beside  the  still  waters. 

3  He  restoreth  my  soul : 

He  leadeth  me  in  the  paths  of  righteousness 
For  his  name's  sake. 

4  Yea,  though  I  walk  through  the  valley  of  the  shadow  of  death, 
I  will  fear  no  evil :  for  thou  art  with  me  ; 

Thy  rod  and  thy  staff  they  comfort  me. 

5  Thou  preparest  a  tab*e  before  me 
In  the  presence  of  mine  enemies : 
Thou  anointest  my  head  with  oil ; 
My  cup  runneth  over. 

6  Surely  goodness  and  mercy  shall  follow  me  all  the  days  of  my  life 
And  I  will  dwell  in  the  house  of  the  Lord  for  ever. 


EXEGETICAL    AND    CRITICAL. 

Its  Contents  and  Origin. — Under  the  figures 
of  the  shepherd,  ver.  1,  and  the  host,  ver.  5, 
which  were  familiar  to  all  Israelites,  which  are 
connected  with  that  of  the  guide,  ver.  3,  the 
Psalmist  describes,  in  clear  and  flowing  language 
corresponding  throughout  with  his  calm,  confi- 
dent, hopeful  feelings,  the  comprehensive  and  more 
than  sufficient  care  of  God  for  him,  who  describes 
his  present  and  future  condition  under  the  cor- 
responding figures  of  member  of  the  flock,  ver. 


2,  wanderer,  ver.  4,  and  guest,  ver.  6.  These 
figures  are  so  natural  to  the  national  life,  that 
we  cannot  conclude  from  them  that  David  sung 
this  Psalm,  if  not  in  the  times  of  his  shepherd 
life,  at  least  in  a  time  when  the  recollection  of 
those  days  was  still  fresh  (Tholuck),  or  that  the 
feast  contains  a  reference  to  the  meal  in  the 
house  of  David's  father  after  he  was  anointed, 
1  Sam.  xvi.  (Muntinghe).  But  we  have  no  more 
reason  to  look  away  from  every  histoiical  refe- 
rence and  from  every  particular  reason  for  the 
use  of  these  figures,  and  since  there  is  no  evi- 
dence of  a  prophecy  of  Christ  (many  ancient  in- 


PSALM  XXIII. 


181 


terpreters),  or  that  it  was  directly  meant  for  the 
congregation,  to  suppose  that  it  was  a  free  ex- 
pression of  feelings  rejoicing  in  God,  whether 
of  an  unknown  poet  (Hupfeld),  or  David  in  the 
latter  peaceful  and  prosperous  period  of  his 
government.  (Calvin  and  most  interpreters).  For 
the  enemies,  ver.  5,  seem  not  to  belong  to  the 
past  but  to  the  present,  and  are  mentioned  in  a 
connection,  from  which  we  may  conclude  that 
there  was  destitution,  yet  not  a  destitution  among 
the  enemies  whilst  the  Israelites,  under  the  Mac- 
cabean  leaders  besieged  in  the  fortress  at  Jeru- 
salem, hail  plenty  (Olshausen),  but  with  the 
Psalmist,  who  must  certainly  be  regarded  as 
remote  from  the  house  of  God  (ver.  G).  If  this  is 
recognized  likewise  as  a  historical  feature,  it  is 
easy  to  find  the  occasion  for  the  preceding  de- 
scriptions in  a  sojourn  of  the  Psalmist  in  the 
wilderness,  but  not  to  think  of  an  allegorical  re- 
ference to  the  return  of  the  people  from  exile 
(Kimchi),  or  a  reference  back  to  the  Divine 
guidance  of  Israel  from  Egypt  through  the  wil- 
derness (Chald.),  hut  to  abide  by  David  in  ac- 
cordance with  tradition,  and  put  this  Psalm  in 
the  period  of  the  rebellion  of  Absalom  (lluding., 
J.  D.  Mich.,  Ewakl,  Maurer,  Delitzsch).  Only 
we  must  not  refer  to  2  Sam.  xviii.  26,  for  the 
tone  and  sentiment  do  not  agree  with  it.  But 
we  may  indeed  think  of  2  Sam,  xvii.  27  sq.,  and 
compare  with  Pss.  iii.  6;  iv.  7.  The  resemblances 
to  Pss.  xxvii.  and  lxiii.,  are  of  an  entirely  dif- 
ferent kind  from  those  to  Pss.  xxv.  21  ;  xxxvii. 
4,  as  it  is  then  too  bold  to  refer  to  Jeremiah,  on 
account  of  the  style  and  the  sentiment.  Re- 
specting the  house  of  Jehovah  vid.  remarks  upon 
Ps.  v.  7. 

Str.  I.  Ver.  1.  My  shepherd. — God  is  thus 
named  already  by  Jacob,  Gen.  xlviii.  15;  xlix.  24. 
This  figure  is  afterwards  frequently  used  (Pss. 
lxxx.  1;  lxxviii.  52;  Mic.  vii.  14;  Isa.  lxiii.  13 
sq.).  It.  is  likewise  applied  to  theocratic  rulers, 
Jer.  iii.  15;  xxiii.  1,  and  is  used  with  reference 
to  the  Messiah,  Isa.  xl.  11  ;  £zek.  xxxiv.  ;  com- 
pare Zech.  xi.  4  sq.,  and  hence  is  applied  to 
Jesus  in  the  New  Testament,  John  x.  1-1(3;  Heb. 
xiii.  20;  1  Peter  ii.  25;  v.  4.  In  accordance 
with  this  the  people  are  called  His  flock  or  the 
sheep  of  His  pasture,  Pss.  lxxiv.  1  ;  lxxix.  1:5; 
xcv.  7 ;  c.  3;  Jer.  xxiii.  1.  The  expressions 
which  follow  are  taken  from  the  life  of  the 
shepherd  and  correspond  with  the  figure.  The 
oasis  of  the  wilderness  is  not  merely  a  station 
of  rest  for  the  tired  flocks  at  the  time  of  the 
noonday  heat  (Song  of  Sol.  i.  7),  but  at  the  same 
time  a  place  of  refreshment  by  means  of  the 
green  meadows  and  the  waters,  which  are  men- 
tioned cither  as  flowing  quietly  and  therefore 
without  danger  in  contrast  to  the  wild  mountain 
brooks  and  rushing  streams  (Calvin,  Geier,  Do 
Wette,  Ilitzig  [Alexander,  Barnes]),  or  as  the 
indispensable  condition  of  refreshment  for  the 
pleasant  resting-place  where  the  flocks  lie  down 
for  recreation  (Sept.,  Stier,  llengst.,  Hupfeld 
[Perowne]).*     The  imperfects  are  not  to  be  re- 

•  [It  is  better  to  translate  this  latter  clause  with  EwaM 
aii'l  Hupfeld:  Tn  watrrs  of  refreshment  Beleadeth  me.  The 
Idea  is  not  of  n  (lock  grazing  in  a  rich  meadow  land  on  the 
hanks  of  a  quiet  stream  but  that  of  a  flock  led  by  the  Bhep- 
herd  to  their  resting-place  anil  watering-place.  In  this 
pluco   they  lie  down   satisfied,  in   the   midst  of  the    richest 


garded  as  futures  (llengst.,  el  ah),  or  indeed  as 
referring  to  the  past  (Sept.,  Chald.),  but  denote 
actions  continuing  and  repeated  in  the  present. 

Str.  II.  Ver.  3.  He  restoreth  my  soul. — 
This  does  not  mean  conversion  (the  ancient 
translations),  but  the  refreshnuent  of  the  soul 
under  the  figure  of  leading  back  him  who  was 
about  to  flee  away,  comp.  Ps.  xix.  7. — [He 
leadeth  me. — The  oriental  shepherd  does  not 
drive  the  flock  before  him  but  goes  before  the 
flock  and  leads  them,  vid.  Thomson's  The  Land 
and  the  Book,  p.  202  sq.  ;  Smith's  Diet,  of  the 
Bible,  Article,  Shepherd.-— C.  A.  B.].— In  right 
paths. — In  the  figurative  language  of  this  Psalm 
it  is  evident  that  the  "right  paths"  are  not  to 
be  regarded  as  in  similar  passages,  excluding 
the  figure,  as  ways  of  righteousness  (Hengst. 
[A.  V.])  in  the  moral  sense,  or  passing  over  the 
intermediate  member,  as  ways  of  salvation  (De 
Wette,  Ewald,  Ilitzig),  but  as  straight  and  even 
paths,  excluding  error  and  stumbling,  direct 
and  leading  certainly  to  their  end  (most  inter- 
preter's after  the  Rabbins),  which  are  then  really 
paths  of  righteousness  and  salvation. 

Ver.  4.  Even  when  [A.  V.,  Yea,  though~\= 
even  then  when. — The  contrary  of  ver.  2  is  sup- 
posed as  an  objective  possibility  ;  but  only  with 
reference  to  the  external  condition  in  life  and 
circumstances  threatening  with  peril  of  death. 
— Valley  of  the  shadow  of  death. — In  order 
to  explain  this  figure  De  Wette  cites  from  Mo- 
rier's  second  journey  to  Persia,  p.  179:  "In  the 
vicinity  of  Ispahan  is  a  remarkable  valley,  bar- 
ren, gloomy  and  destitute  of  water,  which  is 
called  the  valley  of  the  angel  of  death."  [It  is 
unnecessary  to  go  beyond  the  Holy  Land  itself. 
The  Psalmist  refers  to  those  deep  wadies  or  wild 
and  gloomy  ravines,  which  abound  in  the  moun- 
tains of  Palestine,  the  rocky  sides  of  which  are 
filled  with  caves  and  caverns,  the  abodes  of  wild 
beasts  of  prey.  It  is  often  necessary  for  the 
shepherd  to  lead  his  flocks  through  these  wadies 
and  across  these  ravines,  and  it  is  always  peril- 
ous even  to  the  shepherd  himself.  There  is  no 
reference  here  to  death  itself,  but  to  the  peril  of 
death  so  oft  (Mi  experienced  in  life. — C.  A.  B.]. — 
Thy  rod  and  Thy  staff,  they  comfort  me. 
— The  soul  when  thinking  of  the  possible  danger, 
is  quieted  and  comforted  by  the  nssurancc  of  the 
faithfulness  of  the  Divine  Shepherd.  The  shep- 
herd not  only  leads  the  flock,  but  defends  it, 
hence  the  mention  of  two  staves}  so  likewise 
Zech.  xi.  7,  upon  which  an  especial  emphasis  is 
put  by  the  pronoun.  It  follows  Irom  this  that 
this  verse  is  not  a  general  description  of  the  rest 
of  trust  (De  AVette,  llengst.),  nor  has  a  poetical 
and  rhetorical  fulness  of  meaning,  nor  indeed 
that  one  of  the  staves  was  given  by  the  guide  to 
the  wanderer,    the   other  retained  by  himself.* 

abundance  of  pasture  and  refreshing  water,  all  their  wan'* 

being  supplied.     It    is   not    n ssarj  to  think    ol  a  stream, 

since  in  the  Orient  flocks  are  fed  fioin  wells  or  fountains  in 
troughs,  Gen.  xx.x.  10,  11;  Ex.  ii.  16-21.  Vid.  Tristram, 
y  of  Oit  Bible,  p.  HJ.— r.  A.  Ii.] 
*  [The  reference  is  still  to  th ■•  shepherd  guide.  The  rod 
ami  si;, IT  are  Bynonymes,  expressing  th"  twofold  ns«  of  the 
crook  in  ruling  an  I  defending.  The cro  >k  is  essential  to  the 
Bhepherd's  business.  He  uses  it  rsh  walking stii  k  in  ascend- 
ing and  descending  the  mountains;  houses  it  to  punish  the 
rebellious  and  stubborn  Bheep.  It  has  a  curve  on  one  end 
with  «hich  lie  cnt<*hee  tie-  Bheep  by  their  biud  legs  and 
them  on.     It  is  likewise  u  weapon  to  heat  the  cio^ii  aud  ward 


182 


THE  FIRST  BOOK  OF  PSALMS. 


Str.  III.  Ver.  5.  [Perowne:  "God  is  even 
more  than  a  shepherd  who  provides  for  the 
wants  of  his  sheep.  He  is  a  King  who  lavishes 
His  bounty  in  rich  provision  for  His  guests." 
Although  the  figure  of  sheep  and  shepherd  pass 
over  into  that  of  guest  and  host  the  ideas  are  the 
same,  though  in  different  forms.  There  is  a 
beautiful  correspondence  throughout.  As  the 
sheep  lie  down  satisfied  with  the  rich  provision  of 
the  shepherd,  in  the  green  pastures  and  by  the 
refreshing  waters,  so  the  guest  sits  down  satisfied 
with  the  rich  provisions  of  the  table  of  the  Lord. 
— In  the  presence  of  mine  enemies. — As 
the  wild  beasts  surrounded  the  sheep  in  the 
gloomy  wady  and  they  were  comforted  by  the 
shepherd's  rod,  so  the  enemies  surround  the 
guest,  and  he  is  comforted  by  the  table  of  the 
monarch.  In  the  Orient  the  host  was  obligated 
not  only  to  entertain  the  guest  but  to  protect  him 
from  his  enemies,  and  when  once  the  meal  of 
hospitality  had  been  partaken  all  the  power  and 
strength  of  the  host  became  assured  to  the. guest. 
He  was  now  safe  and  secure,  and  his  enemies 
were  powerless  to  injure  him,  for  from  this  time 
forth  he  was  the  guest  and  friend  of  the  host 
and  would  be  protected  and  defended  by  him. 
Thus  the  idea  is  not  of  a  hasty  meal  upon  a 
battle-field,  after  which  the  fight  was  to  be  re- 
newed, but  of  a  calm  and  secure  repose  at  the 
table  of  the  host,  with  the  assurance  that  all 
danger  was  past  and  the  enemies  were  no  longer 
to  be  regarded  or  feared. — C.  A.  B.] 

After  that  Thou  hast  anointed  my  head 
■with  oil. — Anointed,  literally  made  fat,  as  a 
perfect  subordinate  to  the  imperfect,  refers  to 
the  sprinkling  of  the  beard,  hair,  etc.,  with 
sweet-smelling  essences,  which  in  ancient  times 
preceded  the  festival  meal,  hence  the  figurative 
use,  Pss.  xlv.  7  ;  civ.  15.* — My  cup  runneth 
over. — The  ancient  translators  have  instead  of 
this,  drunkenness,  which  meaning,  however,  is 
admissible  only  in  the  Aramaic,  but  not  in  the 
Hebrew.  The  Sept.  has  connected  the  first 
words  of  the  following  verse  with  this  clause 
and  translated,  uc  Kpdrcarov.f 

Ver.  6.  Only. — Instead  of  "  only,"  as  Pss. 
xxxix.  6,  12;  cxxxix.  11,  it  may  be  rendered, 
'■yes!"  as  Pss.  lxxiii.  13;  lxxxv.  9;  Gen.  xliv. 
28.     [The  rendering  of  the  A.  V.,  "  surely,"  is 


off  the  beasts  of  the  wilderness.  Then  finally  he  uses  it 
when  he  puts  the  sheep  into  the  fold,  causing  them  to  pass 
under  the  rod  as  he  tallies  them  off  to  see  that  none  are 
missing.  Thus  the  crook  is  the  symbol  of  his  power  and 
authority,  and  at  the  same  time  of  his  love,  care,  and  pro- 
tection. When  the  flocks  are  led  through  the  gloomy  wadies 
thoy  crowd  close  together,  and  the  rod  anil  staff  in  the  shep- 
herd's hands  reassures  them  and  gives  them  a  sense  of  com- 
fort and  security,  though  the  wild  beasts  roar  and  growl 
about  them.— C.  A.  B.] 

*  [The  entertainment  was  royal,  the  guest  was  received 
with  the  highest  honors.  Oil  was  used  at  the  feasts  of  the 
wealthy  to  do  honor  to  their  guests.  It  was  used  to  anoint 
the  head  as  a  symbol  of  the  grace  of  God  which  the  host 
would  have  his  guest  enjoy.  It  is  not  unusual  at  the  present 
day  in  the  Orient  to  sprinkle  the  guests  with  perfumes  and 
to  burn  incense  in  the  festival  rooms,  diffusing  delightful 
odors.  Vid.  Lane's  Modern  Egyptians,  p.  203.  Vid.  Amos 
vi.  6;  also  Luke  vii.  46,  where  Jesus  contrasts  the  devotion 
of  the  woman  with  the  neglect  of  the  host  who  did  not 
honor  Him  with  the  basin  of  water,  the  kiss  of  friendship 
and  the  anointing  oil.— C.  A.  B.] 

f  [For  the  meaning  of  the  cup  vid.  Ps.  xvi.  5.  It  is  full 
and  satisfying  and  more  than  abundant.  As  the  oil  was  the 
symbol  of  grace  and  favor,  so  the  cup  is  the  symbol  of  joy 
and  gladness. — C.  A.  B.] 


better.— C.  A.  B.]. — Happiness  and  grace 
will  pursue  me. — "Pursue  "  is  used  not  only 
in  the  sense  of  follow  or  accompany  (Olsh.),  aa 
an  inversion  of  the  usual  figurative  phrase  used 
of  men:  pursue  something  *ee7an=aspire  after 
(Hupfeld),  but  is  used  in  contrast  with  the  pur- 
suit of  the  enemies.  [His  enemies  had  pursued  him 
even  to  the  presence  of  his  host,  henceforth 
grace  and  joy  will  pursue  him  and  load  him 
with  blessings. — C.  A.  B.]. — And  returned 
shall  I  dwell  in  the  house  of  Jehovah  to 
length  of  days. — The  closing  word  does  not 
mean:  lifelong  (Hupfeld),  but  in  contrast  with 
the  short  affliction  (Delitzsch),  opens  a  prospect 
of  an  indefinitely  long  time,  Ps.  xxi.  4,  and  in- 
deed of  communion  with  God  and  the  enjoyment 
of  His  grace,  Ps.  xxvii.,  which  is  afforded  by  the 
use  of  the  religious  institutions  of  grace.  Many 
ancient  translations  have,  after  the  Sept.,  "  my 
dwelling,"  etc.  They  have  likewise  regarded  the 
infinitive  with  the  suffix  as  from  yaskab.  So 
likewise  Geier,  Rosenm.,  De  Wette,  Hengst. 
But  then  we  must  read  shibthi,  as  Ps.  xxvii.  4. 
But  our  text  has  shabthi,  which  vocalization  the 
Masoretic  Punctators  could  only  have  fixed  in 
accordance  wiih  tradition.  Now  some  have  re- 
garded this  form  after  De  Muis  as  a  perfect 
of  yashab,  supposing  that  the  first  syllable  has 
fallen  away.  But  the  possibility  of  such  an 
aphteresis  is  disputed  by  Olsh.  and  Hupfeld  as 
ungrammatical.  The  examples  cited  in  its  favor 
are  explained  by  the  former  as  mutilations  of 
the  text,  and  are  regarded  by  Delitzsch  partly  as 
a  corruption,  as  Jer.  xlii.  10,  partly  as  only  be- 
longing to  the  vulgar  tongue,  as  2  Sam.  xxii.  41. 
Hitzig,  however,  again  appeals  particularly  to 
Judges  xix.  11,  together  with  Jer.  xlii.  10.  In 
any  case  the  matter  is  very  doubtful,  and  there- 
fore the  derivation  from  shilb  (=return)  is  pre- 
ferable, yet.  it  cannot  be  translated:  I  return  to 
the  house  (Knapp,  et  al.),  for  it  is  followed  by 

the  preposition  3  and  not  /N,  and  duration  is 
expressed.  This  leads  to  the  acceptance  of  a 
pregnant  construction  (Delitzsch).  The  idea  of 
dwelling  is  not  expressed  in  words,  but  is  indi- 
cated as  a  consequence  of  the  return,  by  the 
nature  of  the  closing  word,  as  already  mentioned. 
The  perfect  with  the  vav  cousec.  after  the  im- 
perfect has  likewise  the  meaning  of  a  future. 
Miscricordia  Dei  prsecedit,  comilatur  et  subscquilur 
nos  (Augustine).  [Alexander:  "Dwelling  in 
the  house  of  Jehovah  does  not  mean  frequenting 
His  sanctuary,  but  being  a  member  of  His  house- 
hold and  an  inmate  of  His  family,  enjoying  His 
protection,  holding  communion  with  Him,  and 
subsisting  on  His  bounty." — C.  A.  B.].* 

DOCTRINAL   AND    ETHICAL. 
1.  Every  member  of  the  congregation  of  God 


*  [Wordsworth  :  "  David,  the  shepherd  of  Bethlehem,  could 
speak  from  personal  experience  of  what  the  shepherd  feels 
for  his  sheep.  He  had  led  his  flock  through  the  dark  defiles 
of  the  rocky  fastnesses  of  Judah,  which  presented  an  image 
of  the  gloomy  valley  of  the  shadow  of  death,  and  ho  experi- 
enced in  his  exile  the  loving  care  of  hospitable  friends,  like 
Harzillai,  who  spread  for  him  a  table  in  the  wilderness,  when 
he  fled  from  Absalom  his  son  (2  Sain.  xvii.  27-29),  and  his 
eyes  were  raised  upward  from  them  and  their  affectionate 
care,  to  a  lov  ng  contemplation  of  his  home  and  Father  in 
hea  en."— C.  A.  B.] 


PSALM  XXIII. 


183 


may  appropriate  in  faith  the  promises  which 
God.  has  given  to  t lie  people  of  the  covenant,  but 
he  must  likewise  make  earnest  use  of  the  privi- 
leges graciously  bestowed  upon  tlie  congregation, 
and  have,  hold,  and  confess  the  God  of  the  cove- 
nant as  his  ■own  God,  in  order  to  have  in  himself 
the  evidence  and  experimental  sense  of  the  all-em- 
bracing and  all-sufficient  care  of  God,  which  is 
always  comforting  and  refreshing  in  every  cir- 
cumstance of  life.  Comp.  P.  Gerhardt's  hymn 
which  has  grown  out  of  this  Psalm  :  Der  Jlerr, 
der  aller  Ende.n. 

2.  He  who  would  truly  experience  in  himself 
that  love,  power,  and  faithfulness  of  God,  whereby 
believers  are  called,  sustained,  preserved  and 
entirely  furnished  in  this  world  as  a  flock  of  the 
good  shepherd,  m.ist  likewise,  in  the  constant 
sense  of  his  need  and  weakness  and  at  the  same 
time  in  unshaken  faith  in  the  willingness  and 
the  power  of  God  to  help  him,  lay  hold  of  for 
himself  and  use  the  means  of  grace  and  salvation 
prepared  and  offered  to  him;  he  must  likewise 
truly  let  himself  be  led,  refieshed,  protected, 
cared  for  and  saved  by  God,  and  meet  the  conde- 
scension of  God  with  the  resignation  of  himself  to 
God.  "  Although  this  confidence  in  the  care  of 
God  does  not  exclude  provision  for  the  body,  yet 
we  are  to  think  chiefly  of  the  supply  of  all  our 
spiritual  need,  which  comes  down  from  above" 
(Umbreit). 

3.  Trust  in  God  and  resignation  to  His  will 
is  essentially  facilitated  by  the  fact  that  we  have 
to  do,  not  with  an  unknown  and  hidden  God, 
but  with  the  God  of  historical  revelation,  who  has 
made  known  His  name  by  His  word  and  His 
works,  and  lias  declared  therein  what  we  have 
to  think  and  expect  of  Him.  On  this  fact  we 
should  base  ourselves  in  the  changeable  fortunes 
which  meet  us  in  this  world,  and  should  hold 
fast  to  it  amidst  the  changing  feelings  and  dis- 
positions of  the  heart:  for  that  is  "the  golden 
art,  to  hold  on  to  God's  word  and  promise,  de- 
cide according  to  it  and  not  according  to  the 
feelings  of  our  hearts;  thus  help  and  consola- 
tion will  surely  follow  and  we  shall  not  lack 
anything  at  all"  (Luther). — "But  now  when 
God  has  revealed  Himself  as  the  Shepherd  in 
the  person  of  His  only  begotten  Son,  much  more 
clearly  and  more  gloriously  than  formerly  to  the 
fit  hers  under  the  law,  we  do  not  sufficiently 
honor  His  keeping,  unless  we  tread  under  foot 
all  fear  and  danger  by  fixing  our  eyes  upon 
Him  "  (Calvin). — "For  David  here  prescribes 
one  common  rule  for  all  Christians,  that  there  is 
no  other  means  or  expedient  on  earth  of  escap- 
ing from  all  kinds  of  trouble,  than  for  a  man  to 
cast  all  his  cares  on  God,  apprehend  Him  by 
His  word  of  grace,  hold  fast  to  it  and  let  it  in 
no  wise  be  taken  from  him.  He  who  does  this 
can  be  satisfied,  whether  it  fares  well  with  him 
or  ill,  whether  he  lives  or  dies,  and  can  likewise 
finally  endure,  and  must,  prosper  in  spite  of  all 
the  devils,  the  world  and  misfortune"  (Luther). 

4.  The  best  consolation  in  trouble  is  the  cer- 
tainty  of  the  nearness  of  God,  as  this  is  the  strong- 
est reminder  of  our  duty  when  successful.  But 
we  have  these,  not  that  "we  may  make  of 
His  benefits  a  ladder  by  which  we  may  ever 
ascend  nearer  to  Him  "  (Calvin),  but  we  have 
them  on  the  ground  of  His  condescension  to  us,  in 


virtue  of  His  dwelling  among  us  and  in  conse- 
quence of  our  reception  into  His  house  and  to  His 
table,  where  He  has  Himself  prepared  what  serves 
for  our  sustenance  and  complete  satisfaction,  and 
where  He  likewise  anoints  those  who  partake  of 
these  blessings,  good  things  and  joys  ,  that  is, 
He  festively  prepares,  distinguishes,  and  adorns 
them.  This  advances  by  many  stages  from  the 
typical  to  the  fulfilment,  from  the  Old  Testament 
to  the  New,  from  time  into  eternity  For  a  time 
is  coming  when  wandering  will  cease  and  the 
shepherd  as  the  host  will  not  allow  His  guests 
again  to  leave  His  house.  But  first  of  all  we 
must  abide  by  this.  "This  presence  of  the 
Lord  is  not  to  be  perceived  with  the  five  senses; 
faith  alone  sees  it,  which  is  sure  of  the  fact,  that 
the  Lord  is  nearer  to  us  than  our  owu-selves" 
(Luther). 

HOMILETICAL   AND    PRACTICAL. 

The  glad  spirit  of  a  Christian  in  life  and  in 
death:  1)  how  it  shows  itself;  2)  whence  it 
springs;  3)  whither  it  moves  and  leads. — The 
happiness  of  those  who  can  confess  :  the  Lord 
is  my  shepherd:  1)  in  what  it  consists  ;  2)  how  it 
is  attained;  3)  how  it  is  preserved. — Who  goes 
most  successfully  through  the  world?  1)  The 
wanderer  in  God's  flock ;  2)  the  guest  at  God's 
table;  3)  the  child  in  God's  house. — He  who  lets 
himself  be  led  by  God  will  likewise  be  kept  and 
provided  for  by  God  — Even  pious  people  are  not 
spared  the  walk  in  the  dark  valley;  but.  they 
have  a  threefold  comfort :  1)  that  the  Lord  leads 
them  in}  2)  that  the  Lord  remains  with  them;  3) 
that  the  Lord  in  time  hcl^s  them  out  — Thccerlainty 
that  the  Lord  is  with  us :  1)  on  what  it  is  based ;  -) 
what  its  effects;  3)  what  supports  it. — We  will 
attain  that  happiness  and  grace  will  step  in  the 
place  of  our  persecutors  when  we.  resign  our- 
selves entirely  to  the  guidance,  care  and  training 
of  God  with  willing  obedience,  humble  desire  and 
hearty  trust. 

Starke  :  The  ungodly  man  may  call  Jesus  a 
shepherd,  but  not  his  shepherd,  which  is  only 
for  those  who  appropriate  Him. — It  often  seems 
as  if  the  little  flock  of  Christ  lacked  many  things 
in  this  world  ;  yet  these  words  of  Christ  must 
remain  true  for  all  time  with  respect  to  spiritual 
things  (John  x.  11),  and  with  respect  to  bodily 
things  they  may  be  satisfied  with  the  loving  pro- 
vision of  the  Great  Shepherd. — Believers  find  in 
the  pastures  of  the  Gospel  not  only  complete 
satisfaction,  but  likewise  gentle  rest. — The  many 
who  do  not  experience  refreshment  of  heart 
from  the  Gospel  have  only  themselves  to  blame. 
— The  ungodly  grudge  believers  a  piece  of  bread  ; 
their  Good  Shepherd,  however,  gives  them  not 
only  this,  but  likewise  the  heavenly  manna. — 
That  which  seems  to  be  needful,  pleasant  and 
good,  is  not  good  unless  it  is  a  gift  of  the  mercy 
of  God  (James  i.  17). — It  is  well  for  him  who 
has  his  portion  in  the  house  of  his  heavenly 
Father;  there  are  many  mansions  there ;  but 
the  most  joyous  thing  is  that  their  possession 
endures  to  all  eternity. — Renschel:  Christ  car- 
ries the  rod  woe  and  the  staff  mild. 

[Matth.  Henry  :  If  God  be  as  a  shepherd  to 
us,  we  must  be  as  sheep,  inoffensive,  meek  and 
quiet,  silent  before  the  shearers,  nay,  and  before 


184 


THE  FIRST  BOOK  OF  PSALMS. 


the  butcher  too,  useful  and  sociable  ;  we  must 
know  the  shepherd's  voice,  and  follow  Him. — 
Let  those  not  fear  starving  that  are  at  God's 
finding,  and  have  Him  for  their  feeder. — Those 
who  would  be  satisfied  with  the  fatness  of  God's 
house  must  keep  close  to  the  duties  of  it. — F. 
W.  Robertson:  Beneath  the  burning  skies  and 
the  clear  starry  nights  of  Palestine  there  grew 
up  between  the  shepherd  and  his  flock  a  union 
of  attachment  and  tenderness.  It  is  the  country 
where  at  any  moment  sheep  are  liable  to  be 
swept  away  by  some  mountain  torrent,  or  car- 
ried off  by  hill-robbers,  or  torn  by  wolves.  At 
any  moment  their  protector  may  have  to  save 
them  by  personal  hazard.  .  .  .  And  thus  there 
grows  up  between  the  man  and  the  dumb  crea- 
tures he  protects  a  kind  of  friendship.  .  .  .  You 
love  those  for  whom  you  risk  and  they  love  you; 
therefore  it  is  that,  not  as  here  where  the  flock 
is  driven,  the  shepherd  goes  before  and  the  sheep 
follow  him.  They  follow  in  perfect  trust,  even 
though  he  should  be  leading  them  away  from  a 
green  pasture,  by  a  rocky  road,  to  another  pas- 
ture which  they  cannot  yet  see.  He  knows  them 
all — their  separate  histories,  their  ailments,  their 
characters.  .  .  .  Alone  in  those  vast  solitudes, 
with  no  human  being  near,  the  shepherd  and  the 
sheep  feel  a  life  in  common.  Differences  disap- 
pear;  the  vast  interval  between  the  man  and  the 
brute,  the  single  point  of  union  is  felt  strongly. 
One  is  the  love  of  the  protector:  the  other  the 
love  of  the  grateful  life ;  and  so  between  lives  so 
distant   there   is   woven,  by  night  and  day,  by 


summer  suns  and  winter  frosts,  a  living  net- 
work of  sympathy.  The  greater  and  the  less 
mingle  their  being  together:  they  feel  •  each 
other.  "  The  shepherd  knows  his  sheep,  and  is 
known  of  them."  .  .  Try  to  feel,  by  imagining 
what  the  lonely  Syrian  shepherd  must  feel  to- 
wards the  helpless  things  which  are  the  com- 
panions of  his  daily  life,  for  whose  safety  he 
stands  in  jeopardy  every  hour,  and  whose  value 
is  measurable  to  him  not  by  price,  but  by  his 
own  jeopardy,  and  then  we  have  reached  some 
notion  of  the  love  which  Jesus  meant  to  repre- 
sent, that  eternal  tenderness  which  bends  over 
us — infinitely  lower  though  we  be  in  nature — 
and  knows  the  name  of  each  and  the  trials  of 
each,  and  thinks  for  each  with  a  separate  solici- 
tude, and  gave  itself  for  each  with  a  sacrifice  as 
special  and  a  love  as  personal,  as  if  in  the  whole 
world's  wilderness  there  were  none  other  but 
that  one." — Spurgeon:  Sweet  and  full  are  the 
doctrines  of  the  Gospel ;  fit  food  for  souls,  as 
tender  grass  is  natural  nutriment  for  sheep. — 
These  twin  guardian  angels  (goodness  and  mercy) 
will  always  be  with  me  at  my  back  and  my  beck. 
Just  as  when  great  princes  go  abroad  they  must 
not  go  unattended,  so  it  is  witli  the  believer. 
Goodness  and  mercy  follow  him  always — the 
black  days  as  well  as  the  bright  days,  the  days 
of  fasting  as  well  as  the  days  of  feasting,  the 
dreary  days  of  winter  as  well  as  the  bright  days 
of  summer.  Goodness  supplies  our  needs  and 
mercy  blots  out  our  sins. — C.  A.  B.] 


PSALM  XXIV. 
A  Psalm  of  David. 

1  The  earth  is  the  Lord's,  and  the  fulness  thereof; 
The  world,  and  they  that  dwell  therein. 

2  For  he  hath  founded  it  upon  the  seas, 
And  established  it  upon  the  floods. 

3  Who  shall  ascend  into  the  hill  of  the  Lord? 
Or  who  shall  stand  in  his  holy  place  ? 

4  He  that  hath  clean  hands,  and  a  pure  heart , 
Who  hath  not  lifted  up  his  soul  unto  vanity, 
Nor  sworn  deceitfully. 

5  He  shall  receive  the  blessing  from  the  Lord,  # 
And  righteousness  from  the  God  of  his  salvation. 

6  This  is  the  generation  of  them  that  seek  him, 
That  seek  thy  face,  O  Jacob.     Selah. 

7  Lift  up  your  heads,  O  ye  gates  ; 

And  be  y«  lifted  up,  ye  everlasting  doors  ; 
And  the  King  of  glory  shall  come  in, 


PSALM  XXIV. 


185 


8  Who  is  this  King  of  glory  ? 
The  Lord  strong  and  mighty, 
The  Lord  mighty  in  battle. 

9  Lift  up  your  heads,  O  ye  gates ; 

Even  lift  them  up,  ye  everlasting  doors ; 
And  the  King  of  glory  shall  come  in. 


10  Who  is  this  King  of  glory? 
The  Lord  of  hosts, 
He  is  the  King  of  glory.     Selah. 


EXEGETICAL   AND   CRITICAL. 

Its  Contents  and  Composition. — According  to 
the  tradition  of  the  Talmud  this  Psalm  was  sung 
in  the  temple  every  Sunday  morning  during  the 
presentation  of  the  wine  offering,  and  indeed 
with  reference  to  the  history  of  the  Creation. 
The  addition  to  the  title  made  by  the  Septuagint, 
rr/c  /itdr  aa33droi\  corresponds  with  this.  The 
Church  likewise  finds  it  appropriate  to  use  this 
Psalm  on  Sundays,  as  well  as  at  Advent  and  at 
the  consecration  of  churches.  For  unless  we 
would  divide  the  Psalm  into  two  entirely  differ- 
ent Psalms  (Ewald,  Olsh.),  the  celebration  of  the 
entrance  of  Jehovah  into  the  Holy  Place  of  His 
gracious  presence  stands  out  as  the  prevailing 
thought  of  the  whole,  which  has  its  essential 
meaning  in  the  statement  of  the  characteristics 
of  this  God  and  His  worshippers.  Among  these, 
the  all-embracing  moral  and  historical  nature  of 
these  relations,  advancing  from  victory  to  victory, 
is  rendered  most  conspicuous  as  the  decisive 
characteristic.  In  this  consists  the  richness  of 
the  application  of  this  Psalm,  without  its  thereby 
being  typical  (Geier,  Stier,  Hengst.),  or  indeed 
Messianic  (Seb.  Schmidt,  J.  H.  Mich.).  More- 
over it  is  not  to  be  regarded  as  a  free  clothing  of 
an  idea  with  general  reference  to  the  temple 
(Hupf.),  as  instruction  and  exhortation  to  the 
citizens  of  Zion  ( Venema),  or  as  a  song  of  dedica- 
tion composed  by  David  for  future  use  after  the 
example  of  Ps.  xt.,  after  that  the  place  for  the 
future  temple  had  been  pointed  out  to  him  by  a 
revelation,  1  Chron.  xxi.  22  (the  Rabbins,  Ru- 
dinger,  llosenm.,  Stier).  Moreover,  it  is  en- 
tirely unnecessary  to  regard  the  doors  and  gates 
ver.  7  sq.,  as  those  of  the  stone  temple,  and  then 
to  think  of  the  dedication  of  the  temple  of  Solo- 
mon (Ue  Wette).  It  may  properly  be  referred 
to  the  very  ancient  citadel  of  Zion,  and  the  occa- 
sion for  its  composition  by  David  may  be  found 
in  the  removal  of  (he  Ark  of  the  Covenant  by  David 
from  Kirjath  Jearim  to  Mt.  Zion  (Grotius  and 
most  interpreters).  Then  David  had  it  placed 
in  a  tent  set  up  especially  for  it  after  his  victori- 
ous expeditions  (2  Sun.  vi.  17;  comp.  xi.  11  ; 
1  Kings  i.  39),  whilst  the  Mosaic  tent  remained 
at  Gibeon  (1  Chron.  xxi.  29  j  xvi.  80),  and  only 
afterwards  was  put  with  its  vessels  in  the  tem- 
ple of  Solomon  (1  Kings  viii.  4).  The  points  of 
contact  with  Jeremiah  in  the  language  of  the 
expressions  (Hitzig)  are  only  of  a  very  general 
and  indefinite  kind,  and  the  relation  between 
vers,  o  and  4  of  this  Psalm  and  Ps.  xv.  is  not  a 
mere  copy.  The  tone  which  passes  over  from 
the  didactic  to  the  hymnic  and  almost  dramatic 


character,  has  often  led  to  the  supposition  of 
choruses  (Rosenm.,  Tholuck),  whose  responses 
Delitzsch  puts  at  first  below  at  the  foot  of  Mt. 
Zion  (vers.  1-6),  and  then  above  at  the  citadel  of 
Zion,  and  both  interrupted  aud  enriched  by  solo 
verses.* 

Str.  I.  Ver.  1.  Its  fulness,  denotes  first  and 
properly  its  inhabitatits  (Deut.  xxxiii.  10;  Pss. 
1.  12;  lxxxix  11;  comp.  Amos  vi.  8 ;  Pss.  xcvi. 
11  ;  xcviii.  7),  but  allows  likewise  a  wider  con- 
ception, which  is  applied  by  the  Apostle  Paul, 
1  Cor.  x.  26,  with  reference  to  the  eating  of 
flesh. 

Ver.  2.  The  earth,  especially  the  orb  of  the 
earth  (Isa.  xl.  22),  is  partly  designated  as 
bounded  and  surrounded  by  the  ocean  (Prov. 
viii.  27),  so  that  the  orb  of  the  heavens  rests 
upon  it.  (Job  xxii.  14  ;  xxvi.  10),  partly  as  having 
gone  forth  out  of  the  water  (Gen.  i.  9)  and  firmly 
established  (Ps.  exxxvi.  6;  comp.  civ.  5  sq. )  by 
Divine  Omnipotence  upon  the  unstable  and  fluc- 
tuating waters  (Jonah  ii.  4),  so  that  the  source 
of  the  great  flood  (Gen.  vii.  1 1 )  and  waters  under 
the  earth  (Ex.  xx.  4)  are  mentioned  significantly 
together  with  the  heavens  and  earth.  The 
waters,  however,  are  not  the  foundations  which 
essentially  support  the  earth.  Such  a  foundation 
is  the  Omnipotence  of  God  (Job  xxxviii.  6),  who 
has  hung  the  earth  on  nothing  (Job  xxvi.  7)  ;  as 
then  the  Abyss  and  the  deepest  world  below,  are 

*  [The  two  parts  of  this  Psalm  arc  sharply  divided,  bat 
this  does  nut  justify  Ewald  in  regarding  them  as  different 
Psalms.  Delitzsch  is  more  correct  in  regarding  the  first 
part  as  sang  Ut  the  loot  of  the   mountain  ami  the  other  part 

above  at  the  citadel,  but  it  seems  better  to  regard  tin-  first 

part  of  llo-  l'-alm  as  composed  for  ami  BUng  when  the  festi- 
val procession  halted  before  the  house  of  Obed  Edom.  and 
the  second  part  at  their  appearance  before  the  gates  of  Zion. 
The  first  part  expresses  the  feelings  of  David  and  the  people 
in  the  presence  of  that  holy  ark  which  bad  chastised  the  re- 
bellious Israelite,  vindicated  its  sanctity  among  the  Phil- 
istines, smitten  the  men  of  Beth  Shemesh  (1  Sam.  vi.  P.)  sq.), 
and  the  unwary  I'zzah  (2  Sam.  vi.  6).  Vers.  1.2  is  a  general 
Chorus  of  praise  of  the  (tod  of  the  whole  earth.  Ver.  it  is 
the  inquiry,  perhaps  of  a  single  voice,  who  shall  app  oacb 
this  holy  ark?    The  place  and  the  hill  where  it  rested  was, 

for  the  time  heiug,  the  holy  place  and  the  holy  hill.  Zion 
COUld  not  be  this,  as  Kwald  contends,  until  the  ark  had  been 
established    there.     Vers.   4.  5   give    the    response,    perhaps 

likewise  by  a  single  voice :  He  that  hath  clean  hands  alone 

'/  the  ark  ;  hi'  that  is  pure  in  heart,  alone  may  enter 
into  that  sacred  place  ;  he  alone  will  receive  the  blaring  of 
Obed  Ed  m  and  his  house.  Comp.  the  words  of  the  men  of 
Beth  Shemesh  :  "  Who  is  aide  to  stand  before  the  holy  Lord 
Godf"(l  Ham.  vi.  20),  of  David,  "  How  shaU  the  ark  of  tin) 
I. oi-.i  come  to  me  .'"  (2  Sam.  vi.  9).  Ver.  6  is  the  voice  of  the 
general  chorus.  This  is  a  generation  seeking  Jehovah's 
it  is  Jai  oli.  The  second  part  was  sunn  at  the  gates  of  Zion. 
Ver.  7  is  a  general  chorus  of  the  triumphal  procession,  call- 
ing upon  the  city  to  open  its  gates  to  Jehovah.  Ver.  S  is  ths 
question  of  a  single  voice  upon  the  walls:  Who  is  this  King 
ot  ei,, ty?    Ver.  B  is  the  response  of  a  Bingle  voice,  recitm- 

the  characteristics  of  this  Kins  of  glory.  Iti  ver.  10  the 
general  chorus  takes  up  the  question  With  emphasis  and  re- 
plies with  a  triumphal  strain,  closing  the  Psalm. — O.  A.  B.] 


186 


THE  FIRST  BOOK  OF  PSALMS. 


beneath  the  waters  (Job  xxvi.  6).  It  is  accord- 
ingly inadmissible  to  deviate  from  the  usual 
meaning  of  dl  with  words  of  founding  and  estab- 
lishing and  to  accept  here  the  meaning  of  by,  at 
(Luther  after  the  Rabbins),  or  over  (Calvin, 
Geier,  Hengst.). 

[Sir.  II.  Ver.  3.  Ascend  into  the  hill  of 
Jehovah. — Hupfeld  :  "  This  indicates  prima- 
rily visiting  the  sanctuary  (Temple),  but  it  is 
borrowed  from  visiting  a  human  house  or  tent,  as 
a  guest  and  having  the  privilege  of  a  guest 
therein,  like  Ps.  xv.  1,  'dwell  in  Thy  holy  hill,' 
and  '  be  a  guest  in  Thy  tent ;'  the  futures  are  to 
be  understood  here  in  the  same  way  as  there." 
— Stand  in  His  holy  place. — This  is  used  of 
the  privilege  of  the  guest  of  God  and  refers  pri- 
marily to  the  privilege  of  the  priests  and  Levites, 
and  thence  in  a  spiritual  sense  to  the  whole 
people  as  a  nation  of  priests  to  the  Lord.  Both 
these  expressions  are  used  of  access  to  the  sanc- 
tuary of  the  holy  place  of  the  ark,  which  might 
not  only  be  said  of  Zion  but  likewise  of  Shiloh 
and  wherever  else  the  ark  of  the  covenant 
rested.— C.  A.  B.] 

Str.  III.  Ver.  4.  [Clean  hands,  with  special 
reference  to  touching  sacred  things  and  with  a 
probable  reference  to  the  unclean  hands  of 
Uzzah.— C.  A.  B]  — Who  hath  not  lifted  up 
his  soul  unto  vanity. — This  clause  is  parallel 
to  the  following  one,  and  expresses  the  eiforts 
and  strivings  of  the  soul,  which  correspond  with 
the  false  oaths  and  internally  precede  and  ac- 
company them.  It.  is  unnecessary,  therefore,  to 
regard  the  general  expression  in  this  clause, 
particularly  as  falsehood  (Syr.,  Chald.),  or  false 
doctrine  (Luther),  or  as  idolatry  in  a  rough 
sense  (Seb.  Schmidt),  or  in  a  nicer  sense  (Stier), 
although  it  designates  the  vain  and  frivolous  in 
general,  and  therefore  in  a  special  case  might 
naturally  have  a  more  specific  reference  and 
meaning. — The  Syr.  and  Chald.  at  the  same  time 
put  swear  at  once  in  place  of  lift  up  ;  and  whilst 
the  latter  paraphrases,  to  the  guilt  of  the  soul, 
the  former  seems,  by  its  translation  "  by  his 
soul,"  to  have  thought  of  the  well-known  for- 
mula of  oaths,  which,  however,  was  only  used 
by  Jehovah  (Am.  vi.  8  ;  Jer.  li.  14).  The  Rab- 
bins, with  express  reference  to  this  and  at  the 
same  time  to  the  prohibition  Ex.  xx.  7,  prefer 
the  reading  "my  soul,"  which  is  very  unusual 
and  has  very  little  support.  This  would  be  put. 
instead  of  "  my  name,"  because  God  Himself 
speaks  here,  or  the  soul  is  a  paraphrase  of  the 
person  (Stange). 

[Ver.  5.  Blessing  refers  to  the  blessing  of 
Obed  Edom  and  his  house. — Righteousness. 
— Delitzsch  :  "This  is  the  righteousness  of  God 
after  which  even  the  righteous,  but  not  the  self- 
righteous,  hunger  and  thirst,  that  moral  perfec- 
tion which  is  the  restored  and  realized  image  of 
God:  transfiguration  into  the  image  of  the  Holy 
One  Himself."— C.  A.  B.] 

Ver.  6.  Such  (is)  the  generation  of  them 
that  seek  after  Him,  that  seek  Thy  face. — 
Jacob. — [Those  who  seek  after  God,  who  desire 
to  ascend  into  the  hill  of  Jehovah,  stand  in  His 
holy  place  and  see  His  face,  are  such  persons  as 
those  just  described — they  constitute  a  genera- 
tion, a  race,  and  that  generation  bears  the  histo- 
rical name  of  Jacob. — C.  A.  B.].     Jacob  is  either 


the  summary  of  the  preceding  predicates  in  the 
historical  definition,  Isa.  xliv.  1,  2  (most  inter- 
preters at  the  same  time  with  an  emphatic  sense), 
or  the  vocative  God  which  preceded  it  has  been 
left  off  (Flamin.,  Vogel,  Ewald,  Olsh.,  Hupf. 
[Perowne]),  which  is  the  reading  of  2  codd., 
Kennic,  Sept.  and  Pesch.  For  the  translation 
"In  Jacob"  (Vatabl.,  Cleric.)  is  grammatically 
inadmissible;  and  to  supply  "are,"  before  Ja- 
cob (Hengst.  [Alexander]),  with  the  supposition 
of  an  independent  clause  parallel  with  the 
former  member  of  the  verse  and  in  an  explana- 
tory sense,  is  connected  with  premises  and  dis- 
tinctions that  are  untenable. 

Str.  IV.  Ver.  7.*  Lift  up  your  heads,  ye 
gates. — Some,  not  understanding  the  poetry  of 
the  expression  (Geier,  Cleric,  Venema)  have 
referred  the  "heads"  directly  to  the  lintels  of 
the  gates;f  others  (Flamin.)  have  referred  to 
the  guards  of  the  gates  of  heaven  and  its  inhabi- 
tants, with  a  Messianic  interpretation  of  the 
Psalm  of  the  ascension  of  Christ,  whilst  the  ma- 
jority emphasize  too  much  the  figurative  language 
(Vatabl.,  Geier,  Schmidt,  J.  H.  Mich.),  and 
think  of  the  entrance  of  God  into  the  heart  of 
men,  or  indeed  (Calv  )  expressly  reject  the  re- 
ference to  the  ark  of  the  covenant. — Lift  your- 
selves, ye  primeval  doors. — Those  who  think 
of  the  temple  rather  than  the  citadel  of  Zion 
translate,  "everlasting  doors"  [A.  V.].  But 
then  it  certainly  does  not  mean  the  firm  scat  after 
long  wanderings  (Kimchi,  Rosenm.),  but  the 
dwelling  of  the  Eternal  (1  Kings  viii.  13),  abid- 
ing forever  (Ps.  cxxxii.  14)  (Calvin,  Hupf,  Ilit- 
zig).  We  cannot  think  of  doors  in  the  world 
(Luther),  because  61am  gains  the  meaning  of 
"  world  "  only  after  the  completion  of  the  canon 
of  the  Old  Testament,  but  elsewhere  refers  now 
backwards  to  primeval  times  (Gen.  xlix.  26; 
isa  lviii.  12),  and  now  forward  into  eternity. J 
— King  of  glory. — The  ark  of  the  covenaut 
might  not.  only  "bear  the  name  of  Jehovah" 
(2  Sam.  vi.  2)  as  the  throne  of  God,  but  likewise 
be  addressed  as  Jehovah  (Num.  x.  35  sq. ),  and 
as  Jehovah  be  named  the  glory  (1  Sam.  iv.  21 
sq.),  on  which  account  there  is  likewise  ascribed 
to  it  the  warlike  attributes  which  God  has 
as  the  chieftain  of  His  people  (Num.  xxi.  4  ; 
Vs.  lxviii..  et  al.). 

S/r.  V.  Ver.  8.  These  warlike  attributes  (Ex. 
xv.  3;  Isa.  xliii.  17)  are  here  strongly  empha- 
sized without  compelling  us  to  think  of  the 
bringing  back  of  the  ark  of  the  covenant  after 
the  conclusion  of  a  successful  war  (De  Wette), 
or  of  the  contrast  between   Israel  and   heathen 

*  [Ewald  :  "  A  new  king  is  about  to  enter  the  ancient  and 
venerable  city,  and  indeed  the  highest  and  mightiest  con- 
ceivable, Jehovah  Himself,  enthroned  upon  the  Ark  of  the 
Covenant.  Such  a  King  has  never  entered  this  city,  and  the 
grey  gates,  although  venerable  with  age,  are  too  small  and 
mean  "for,  Him  (for  the  height  of  the  gates  must  correspond 
with  the  dignity  of  the  Lord  who  enters  them,  so  that  at 
times  gates  of  extraordinary  size  were  built,  comp.  Prov. 
xvii.  19;  Journ.  as.,  1S56,  II.,  p.  470;  Mnnzinger's  Ostufri- 
kanischf.  Studicn,  p.  328,  5  sq.).  Those  who  accompany  the 
new  King  call  to  them  from  a  distance  to  lift  up  themselves 
and  become  young  again. ' — C.  A.  11.] 

f  [Thomson's  Land  and  the.  Book,  p.  244,  refers  to  the  an- 
cient manner  of  lifting  up  the  gates  instead  of  opening  them, 
as  at  present. — C.  A.  li.] 

X  [Delitzsch :  "  The  cry,  '  lift  up  your  heads,  yo  gates,'  has 
essentially  the  same  meaning  as  the  voice  of  the  cry  in  Isa. 
xl.  IS:  'prepare  the  way  of  Jehovah,  level  in  the  wilderness 
a  highway  for  our  God.'  "— C.  A.  3.] 


PSALM  XXIV. 


187 


nations  (Hitzig). — [Mighty  in  battle. — Alex- 
ander: "The  word  translated  mighty,  alt  bough 
properly  an  adjective,  is  constantly  trsed  as  a 
noun  substantive,  and  is  the  nearest  equivalent 
in  Hebrew  to  the  classical  term  hero.  But  the 
simple  majesty  of  David's  language  Would  be 
marred  in  translation  by  the  use  of  this  word, 
and  still  more  by  that  of  the  combination,  mar- 
tial or  military  hero,  in  the  other  clauses.  The 
idea  both  in  this  and  other  places  is  borrowed 
from  the  Song  of  Moses,  Ex.  xv.  3,  and  recalls 
all  those  victories  which  Jehovah  had  given  to 
His  people — the  warlike  expeditions  with  the 
ark  during  the  wanderings  in  the  wilderness, 
the  crossing  of  the  Jordan,  the  conquest  of 
Jericho,  etc.,  and  then  last  of  all  Jehovah's  vin- 
dication of  His  ark  after  it  had  been  abandoned 
by  His  people  and  left  to  their  enemies." — C. 
A.  B.] 

Sir.  VI.  Ver.  10.  Who  is  he  then,  the 
King  of  glory? — The  question  already  in  ver. 
8  was  strengthened  by  PIT,  which  here,  as  Ps. 
xxv.  12,  et  al.,  is  to  be  taken  adverbially.  Now 
when  repeated  here  it  is  strengthened  still  more 
by  the  insertion  of  the  pronoun  N1H,  which 
points  back  to  the  reference  already  mentioned 
and  strongly  emphasized  the  subject. — Jehovah 
Sabaoth  [A.  V.,  Lord  of  hosts']. — The  choice  of 
this  name  of  God  (an  abbreviated  form  of  Jeho- 
vah Klohe  Sabaoth,  Amos  iii.  13,  et  al.),  which 
had  become  usual  during  the  period  of  the 
kings,  is  without  doubt  connected  with  the  use 
of  warlike  attributes  in  the  preceding  verses, 
but  likewise,  without  doubt,  not  only=God  of 
war  (Roster),  or  God  of  the  battle  array  of 
Israel  (1  Sara.  xvii.  45;  comp.  Num.  xxi.  4; 
Jos.  iv.  9),  although  the  form  Sabaoth  used  alone, 
Num.  i.  3,  52 ;  Deut.  xx.  9 ;  1  Kings  ii.  5  ; 
1  Chron.  xxvii.  3,  always  means  real  hosts;  but. 
with  respect  to  the  beginning  of  the  Psalm  al- 
ludes to  the  comprehensive  sense,  which  the 
Sept.  renders  by  navroicpaTup.  The  justification 
of  this  rendering  is  found  in  Gen.  ii.  1,  and  in 
the  general  meaning  of  Saba=agmen ;  comp. 
Jer.  iii.  19.  It  is  not  allowable  to  limit  the  ex- 
pression to  the  "hosts  of  heaven,"  which  com- 
prehend partly  that  host  mustered  by  Jehovah 
(Isa.  xl.  26),  the  hosts  of  stars  (Jer.  xxxiii.  22; 
Ps.  cxlvii.  4),  partly  the  hosts  of  angels,  which 
in  ranks  (Jos.  v.  14)  surround  the  throne  of  God 
(1  Kings  xxii.  19;  Ps.  ciii.  21  ;  cxlviii.  2).  For 
in  all  these  cases  either  the  singular  is  used  or. 
as  Ps.  ciii.  21,  the  plural  masculine.  [Delitzsch  : 
"The  gates  now  become  silent  and  open  them- 
selves and  Jehovah  enters  Zion,  throned  above 
the  cherubim  of  the  holy  ark." — C.  A.  B.]* 

•[Wordsworth:  "When  David  uttered  these  words  with 
prophetic  inspiration,  and  when  he  beheld  tin;  Ark  of  the 
Lord's  presence  going  up,  and  passing  through  the  gates  of 
tlio  hill  of  Zion  to  the  Sanctuary  prepared  for  it ;  when  h" 
taw  that  same  Ark  going  up  thither,  which  had  led  the 
people  of  Israel  to  victory  from  Blount  Sinai  through  the 
wilderness,  and  across  the  river  Jordan,  whose  waters  fled  at 
its  presence,  and  had  brought  them  into  Canaan  :  and  at  tin' 
powerof  which,  when  it  had  compassed  the  city  seven  days, 
the  walls  of  Jericho  fell  down,  and  before  which  the  gods 
of  1'hi  list  in  fell  prostrate  on  the  ground— when  David  medi- 
tated on  this  triumphal  progress  of  the  Ark  of  God,  a  march 
continued  for  more  than  four  centuries,  from  Sinai  to  Sion — 
mrely,  he  may  be  supposed  to  have  been  transported  by  the 
Spirit  in  a  heavenly  rapture,  and  to  have  beheld  the  glorious 
consummation  which  was  foreshadowed  by  all  these  tri- 
umphs; namely,  the  victory  of  the  Lord   Christ,  whom  he 


DOCTRINAL   AND    ETHICAL. 

1.  The  God  of  Israel  is  not  merely  a  God  of 
the  family,  tribe  and  nation,  but  He  is  rather 
the  Lord  and  Creator  of  the  eutire  world  ;  and 
He  would  not  have  this  obscured  or  suppressed, 
after  He  has  entered  into  a  special  relation  with 
Israel  by  gracious  condescension  in  behalf  of 
the  historical  execution  of  His  eternal  counsels 
of  salvation  and  thoughts  of  peace ;  but  He 
would  have  it  recognized  and  praised.  A  writer 
of  the  Talmud  derives  from  ver.  1  the  duty  of 
asking  the  blessing  at  the  table,  and  Basil  an- 
swered the  Emperor  Valens  with  it  when  threat- 
ened with  banishment. 

2.  The  members  of  His  covenant  people  are 
to  keep  constantly  before  their  eyes  and  take  to 
heart  not  only  His  power  and  exaltation  above 
all  creatures,  but  His  holiness  as  the  true  ma- 
jesty and  glory  of  His  morally  perfect  nature. 
For  from  the  beginning  of  the  world  there  have 
been  those  "who  served  God  without  heart, 
without  grace,  without  spirit,  and  merely  with 
external  works,  ordinances,  offerings  and  cere- 
monies and  the  like.  As  Cain  offered  to  God 
his  gifts,  yet  withheld  his  heart  and  his  per- 
son "  (Luther). 

3.  He  who  would  truly  draw  near  to  the  holy 
God,  truly  have  communion  with  Him,  remain 
constantly  near  Him  and  receive  and  retain  the 
blessings  of  this  covenant  must  not  be  as  the 
hypocrite  and  as  "proud  saints,"  but  "he  alone 
is  such  who  has  this  one  thing  in  himself,  that 
he  is  pare  internally  and  externally"  (Luther). 
We  should  be  reminded  of  this  by  every  walk  to 
the  house  of  God,  every  Divine  service,  every 
use  of  the  means  of  grace,  and  especially  by 
that  feast  which  announces  and  celebrates  the 
coining  of  the  Lord.  For  God  would  not  only  be 
among  us,  but  would  dicrll  in  us,  and  walk  in 
us,  and  as  our  God  have  His  law  in  our  heart3 
(Jer.  xxiv.  7;   xxxi.  88). 

4.  The  institutions  and  means  of  salvation  of  this 
covenant  which  are  provided  with  especial /;oK>er 
and  fulness  of  blessing  serve  to  give  us  this  loving 
view  of  the  Almighty  and  Holy  God.  But  they 
do  not  work  salvation  in  every  one  without  ex- 
ception that  engages  in  them,  but  are  in  an  in- 
ternal and  essential  relation  to  the  moral  nature  of 
those  who  use  them,  as  well  as  the  holy  nature 
of  Him  who  has  instituted  them  ;  and  they  work 
miracles,  it  is  true,  in  accordance  with  this,  but 
not  as  magical  means,  or  by  the  mere  use,  but 
as  means  of  grace  according  to  the  order  of  salva- 
tion. 

5.  We  must  distinguish  the  righteousness 
which  as  a.  gift  of  God  accomplishes  the  transfor- 
mation of  the  man,  who  has  been  taken  into 
favor,  into  the  likeness  of  God,  and  his  renewal 
and  transfiguration  into  the  image  of  God,  and 
which  presupposes  sanetification,  from  that 
righteousness  which  is  imputed  by  the  judgment 
of  God  as  the  justification  of  the  sinner  and  pre- 
cedes sanetification.  The  true  posterity  of 
Jacob  consist  of  such  men  (Isa.  xliv.  2). 

6.  The  opening,  elevation  and  widening  of  the 


salutes  as  Lord  nf  H>st<.  over  all  the  power  of  Satan,  and 
His  triumphal  ascent  into  His  capital  city,  the  heavenly  city, 
and  the  exaltation  of  the  Ark  of  His  Church,  in  which  Hid 
presence  and  power  dwell." — C.  A.  B.] 


188 


THE  FIRST  BOOK  OF  PSALMS. 


gates  of  entrance  correspond  with  the  glory  of 
the  Almighty  Ruler  who  enters  in,  upon  whose 
command  an  innumerable  host  attend.  The  ap- 
plication of  this  to  the  spiritual  life,  demanding 
that  all  hindrances,  limitations  and  restraints 
should  be  removed,  is  to  render  easy  the  recep- 
tion of  the  Lord  by  referring  to  the  fact  that 
against  such  a  Lord,  who  has  long  since  shown 
Himself  to  be  a  strong  and  victorious  hero,  every 
resistance  is  as  foolish  as  it  is  vain,  whilst  the 
worthy  reception  of  Him  is  at  the  same  time  both 
fitting  and  salutary.  "  The  honorary  titles,  by 
which  the  Psalmist  here  extols  God's  power, 
have  the  design  of  showing  to  the  covenant 
people  that  God  docs  not  sit  idly  in  His  temple, 
but  is  ready  to  help  His  people  and  to  stretch 
out  His  strong  hand  to  defend  their  salvation" 
(Calvin). — "  He  names  the  doors  everlasting, 
because  the  human  heart  is  immortal  and  will 
always  be  a  door  into  which  God  may  enter  " 
(Luther). 

HOMILETICAL   AND   PRACTICAL. 

The  glory  of  God:  1)  as  the  Almighty  Creator 
of  all  things  ;  2)  as  the  victorious  Lord  of  the 
world;  3)  as  the  holy  and  helping  King  of  His 
covenant  people. — The  condescension  of  God  to 
His  people  is  as  great  as  His  exaltation  above  all 
the  world. — When  God  the  Lord  would  have  His 
entrance,  He  announces  His  corning  and  demands 
open  doors. — God  has  His  people  on  earth  and 
among  them  the  institutions  of  salvation  and  the 
means  of  His  grace;  but  He  likewise  sees  to  it, 
how  His  people  is  constituted,  how  His  institu- 
tions are  used,  how  His  means  are  employed. — ■ 
God  requires  of  those  who  desire  to  commune 
with  Him  threefold  purity :  1)  of  hand  (of  works) ; 
2)  of  heart  (thoughts)  ;  3)  of  mouth  (words). — 
It  is  fruitless  to  visit  the  house  of  God,  unless 
we  take  away  with  us  the  blessing  of  God  and 
obtain  the  gift  of  righteousness  from  the  God  of 
salvation. — Because  all  things  belong  to  God  the 
Lord  as  His  work,  we  ought  to  consecrate  them  to 
Him  as  II is  property  and  sanctify  ourselves  par- 
ticularly as  His  people. — In  the  service  of  God 
we  have  protection  against  all  enemies  and  power 
of  victory  over  the  entire  world. — He  who  in- 
quires after  God  and  seeks  His  countenance,  will 
experience  to  His  salvation  that  God  is  already 
on  the  way  to  visit  him. — It  is  more  difficult  to 
remain  before  the  face  of  God  than  to  come  before 
Him  ;  but  it  is  a  characteristic  of  the  truly  pious 
that  they  seek  both. 

Starke  :  If  God  does  not  let  the  little  lump 
of  earth  sink  in  the  abyss  of  the  sea  and  be 
swallowed  up  in  the  great  waters,  He  surely  will 
be  able  to  preserve  His  Church  amidst  all  the 
storms  and  waves  of  the  kingdom  of  darkness. 
— Many  men  inquire  after  the  way  to  heaven ; 
but  they  do  not  like  to  tread  it  or  to  travel  it. — 
There  is  always  a  difference  between  the  world 
and  the  Church  in  the  world,  between  God's 
places  and  the  devil's  places,  and  that  difference 
is  diligence  in  sanctification. — Examine  yourself 
whether  you  are  a  subject  of  the  King  of  glory; 
the  mere  outer  confession  does  not  suffice;  that 
must  be  accompanied  by  indubitable  marks  of 
faith. — The  surest  mark  of  the  true  Church  is 
the  disposition  of  Jacob,  struggling  and  striving 


for  the  blessing  and  righteousness  from  the  God  of 
our  salvation. — He  who  takes  a  great  deal  with 
him,  cannot  enter  in  through  a  narrow  gate; 
Christ  comes  to  us  with  many  heavenly  blessings, 
therefore  the  doors  must  be  made  wide  and 
opened  for  His  entrance. — Calvin  :  Since  God's 
house  is  holy,  the  desecration  and  abuse  of  those 
who  unrighteously  press  into  it,  are  nothing  but 
a  violation  of  it. — Osiander  :  The  earth  is  the 
Lord's ;  He  can  provide  for  us  and  sustain  us 
wherever  we  may  be. — Frisch  :  All  your  bur- 
den of  care  is  nothing  when  compared  with  the 
globe,  and  yet  your  Almighty  God  sustains  that. 
All  your  troubles  are  nothing  when  compared 
with  the  waves  of  the  stormy  sea,  and  yet  the 
Lord  has  set  bounds  even  to  them. — Herberger: 
The  earth  is  the  Lord's;  therefore  it  is  good 
everywhere  on  earth:  1)  to  dwell,  2)  to  pray, 
and  3)  to  die. — Shut  to  the  devil,  open  to  Christ, 
so  will  the  King  of  glory  enter  into  you. — 
Tholuck  :  We  should  regard  our  worship  of  God 
not  so  much  as  a  duty,  but  rather  as  a  grace 
bestowed  upon  us. — It  is  the  warlike  God,  who 
has  gained  the  victories  which  are  in  the  remem- 
brance of  all. — Von  Gerlach  :  When  the  Lord 
would  make  an  entrance  and  take  up  His  abode, 
the  entire  world  is  too  small;  His  advent  trans- 
forms it. 

[Matth.  Henry:  When  God  gave  the  earth 
to  the  children  of  men,  He  still  reserved  to  Him- 
self the  property,  and  only  let  it  out  to  them  as 
tenants. — All  the  parts  and  regions  of  the  earth 
are  the  Lord's,  all  under  His  eye,  all  in  His 
hand,  so  that  wherever  a  child  of  God  goes  he 
may  comfort  himself  with  this,  that  he  doth  not 
go  off  his  Father's  ground. — This  is  a  good 
reason  why  we  should  be  content  with  our  allot- 
ment in  this  world,  and  not  envy  others  their's ; 
"  the  earth  is  the  Lord's,"  and  may  He  not  do 
what  He  will  with  His  own,  and  give  to  some 
more  of  it,  to  others  less,  as  it  pleaseth  Him  ? — 
Barnes:  God  will  not  regard  one  who  is  living 
in  wickedness  as  a  righteous  man,  nor  will  He 
admit  such  a  man  to  His  favor  here,  or  to  His 
dwelling-place  hereafter. — Spurgeon  :  Provi- 
dence and  Creation  are  the  two  legal  seals  upon 
the  title-deeds  of  the  great  Owner  of  all  things. 
,  He  who  built  the  house  and  bears  up  its  founda- 
tion has  surely  a  first  claim  upon  it. — What 
monarch  would  have  servants  with  filthy  hands 
to  wait  at  his  table  ?  They  who  were  ceremoni- 
ally unclean  could  not  enter  into  the  Lord's 
house  which  was  made  with  hands,  much  less 
shall  the  morally  defiled  be  allowed  to  enjoy 
spiritual  fellowship  with  a  holy  God. — True  re- 
ligion is  heart  work. — There  must  be  a  work  of 
grace  in  the  core  of  the  heart  as  well  as  in  the 
palm  of  the  hand,  or  our  religion  is  a  delusion. 
—  False  speaking  will  shut  any  man  out  of 
heaven,  for  a  liar  shall  not  enter  into  God's 
house,  whatever  may  be  his  professions  or 
doings.  God  will  have  nothing  to  do  with  liars, 
except  to  cast  tbem  into  the  lake  of  fire.  Every 
liar  is  a  child  of  the  devil,  and  will  be  sent 
home  to  his  father. — God  first  gives  us  good 
works  and  then  rewards  us  for  them. — To  desire1 
communion  with  God  is  a  purifying  thing. — All 
true  glory  is  concentrated  upon  the  true  God,  for 
all  other  glory  is  but  a  passing  pageant,  the 
painted  pomp  of  an  hour. — C.  A.  B.] 


PSALM  XXV.  189 


PSALM  XXV. 
A  Psalm  of  David. 

1  Unto  thee,  O  Lord,  do  I  lift  up  my  soul. 

2  O  my  God,  I  trust  in  thee  :  let  me  not  be  ashamed, 
Let  not  mine  enemies  triumph  over  me. 

3  Yea,  let  none  that  wait  on  thee  be  ashamed  : 

Let  them  be  ashamed  which  transgress  without  cause. 

4  Shew  me  thy  ways,  O  Lord  ; 
Teach  me  thy  paths. 

5  Lead  me  in  thy  truth,  and  teach  me : 
For  thou  art  the  God  of  my  salvation  ; 
On  thee  do  I  wait  all  the  day. 

6  Remember,  O  Lord,  thy  tender  mercies  and  thy  loving-kindnesses ; 
For  they  have  been  ever  of  old. 

7  Remember  not  the  sins  of  my  youth,  nor  my  transgressions : 
According  to  thy  mercy  remember  thou  me, 

For  thy  goodness'  sake,  O  Lord. 

8  Good  and  upright  is  the  Lord: 
Therefore  will  he  teach  sinners  in  the  way. 

9  The  meek  will  he  guide  in  judgment : 
And  the  meek  will  he  teach  his  way. 

10  All  the  paths  of  the  Lord  are  mercy  and  truth 
Unto  such  as  keep  his  covenant  and  his  testimonies. 

11  For  thy  name's  sake,  O  Lord,  pardon  mine  iniquity; 
For  it  is  great. 

12  What  man  is  he  that  feareth  the  Lord? 

Him  shall  he  teach  in  the  way  that  he  shall  choose. 

13  His  soul  shall  dwell  at  ease  ; 

And  his  seed  shall  inherit  the  earth. 

14  The  secret  of  the  Lord  is  with  them  that  fear  him ; 
And  he  will  shew  them  his  covenant. 

15  Mine  eyes  are  ever  toward  the  Lord  ; 
For  he  shall  pluck  my  feet  out  of  the  net. 

16  Turn  thee  unto  me,  and  have  mercy  upon  me ; 
For  I  am  desolate  and  afflicted. 

17  The  troubles  of  my  heart  are  enlarged : 
0  bring  thou  me  out  of  my  distresses. 

18  Look  upon  mine  affliction  and  my  pain ; 
And  forgive  all  my  sins. 

19  Consider  mine  enemies  ;  for  they  are  many  ; 
And  they  hate  me  with  cruel  hatred. 


190 


THE  FIRST  BOOK  OF  PSALMS. 


20  O  keep  my  soul,  and  deliver  me : 

Let  me  not  be  ashamed ;  for  I  put  my  trust  in  thee. 

21  Let  integrity  and  uprightness  preserve  me  ; 
For  I  wait  on  thee. 

22  Redeem  Israel,  O  God, 
Out  of  all  his  troubles. 


EXEGETICAL  AND   CRITICAL. 

Its  Form  and  Contents. — This  is  one  of  the 
nine  alphabetical  Psalms,  resembling  in  most  re- 
spects Ps.  xxxiv. ;  for  in  both  Psalms  the  strophe 
with  1  is  missing,  both  have  an  additional  strophe 
with  3  and  resemble  one  another  in  thought  and 
expression  in  corresponding  strophes.  It  is  un- 
certain whether  some  inaccuracies  (the  absence 
of  the  p  and  the  use  of  1  twice)  are  due  to  the 
author  or  the  copyist,  s.ince  they  are  easily  obvi- 
ated, as  in  ver.  2.  There  is  not  the  least  occa- 
sion for  the  supposition  of  a  subsequent  addition 
of  a  closing  strophe  (Rosenm.).  The  alphabeti- 
cal form  is  regarded  by  many,  without  reason, 
as  a  subsequent  refinement.  There  is  nothing 
to  favor  this  but  the  loose  connection  of  the 
clauses.  Yet  there  is  not  perceptible  here  a  mere 
wreath  of  prayers,  which  have  been  gathered 
together  by  an  alphabetical  arrangement  of 
current  proverbs,  but  there  is  an  advance  in  the 
different  phases  of  the  fundamental  thought  that 
God  helps  the  pious.  For  the  Psalmist  turns  to 
Jehovah  in  prayer  (ver.  1),  and  bases  his  trust 
in  God's  help  against  his  enemies  (ver.  2)  on  the 
general  experience  of  the  Divine  treatment  of 
those  who  trust  in  God  and  those  who  are  faith- 
less (ver.  3).  Therefore  he  prays  for  instruction 
and  guidance  in  the  ways  of  Jehovah,  the  God  of 
his  salvation,  in  whom  he  trusts  (vers.  4,  5),  and 
this  mercy  which  has  been  shown  to  men  from 
of  old,  he  now  implores  (ver.  6),  with  confession 
of  sin  (ver.  7),  and  with  an  appeal  to  the  nature 
of  God,  and  His  dealings,  which  have  originated 
from  His  nature  (vers.  8,  9),  with  sinners  and 
the  wretched,  as  well  as  with  those  who  observe 
His  law  (ver.  10).  And  he  refers  back  to  his 
personal  needs  (ver.  11),  the  satisfaction  of  < 
which  is  confidently  expected,  since  he  has  the 
necessary  prerequisites  and  conditions  (vers. 
12-15).  The  importunate  prayer  for  immediate 
help  rises  on  this  foundation  iu  connection  with 
all  the  motives  previously  adduced  (vers.  16-21) 
and  ends  with  the  closing  sigh  for  the  deliver- 
ance of  all  the  people  from  all  their  needs  (ver. 
22). — Even  this  turn  of  thought  does  not  neces- 
sarily lead  to  a  later  period  of  composition.  On 
the  other  hand  the  individual  features  are  not 
concrete  enough,  to  refer  them  directly  to  histo- 
rical events  in  the  life  of  David. — This  Psalm 
has  especial  significance  to  the  Church  from  the 
fact  that  the  name  of  the  2d  Sunday  in  Lent 
has  originated  from  the  Latin  word  which  be- 
gins ver.  G  [Reminiscere  Sunday],  the  name  of 
the  3d  Sunday  from  ver.  15  [OcuW]  ;  and  that 
Selnekker's  dying  hymn,  "AUein  nach  dir,  Herr 
Jesu  Christ,"  has  originated  from  ver.  1,  and  the 
whole  Psalm  has  beeti  given  in  Gerhardt's  hymn, 
"■Nach  dir,  o  Gott,  verlanget  mich." 


[Str.  I.  Ver.  1.  Unto  Thee,  Jehovah.— Pe- 

rowne:  "  This  is  emphatic,  not  to  any  false  god, 
or  to  any  human  deliverer.  Similarly  vers.  2, 
5." — Do  I  lift  up  my  soul. — Delitzsch  :  "  In 
need  of  help  and  longing  for  salvation  he  lifts 
his  soul,  withdrawn  from  all  earthly  desires,  to 
Jehovah ;  the  God  who  alone  can  grant  that 
which  truly  satisfies.  His  Ego,  which  has  the 
soul  in  itself,  gives  to  it  the  direction  upward  to 
Him,  whom  he  names  'my  God'  [ver.  2],  be- 
cause he  cleaves  fast  to  Him  and  is  united  to 
Him  in  the  confidence  of  faith." 

Ver.  3.  Yea,  none  that  wait  on  Thee 
shall   be   ashamed. — Perowne  :   "  The  writer 

passes  from  the   optative,  with   7X  (,"?/),  ver.  2, 

to  the  future,  with  k)  (bv).  He  here  expresses 
not  so  much  a  general  truth  as  his  own  indi- 
vidual conviction,  and  includes  tacitly  himself 
in  the  number  of  those  who  thus  hope.  The 
Sept.  is  mistaken,  in  returning,  in  the  second 
clause  of  the  verse,  to  the  optative  [So  A.  V.]. 
For  the  sentiment,  comp.  Rom.  v.  5,  fj  tie  eXnic 
bv  Karacaxvvai." — Delitzsch:  "Hope  is  the  eye 
of  faith,  which  looks  clearly  and  fixedly  into  the 
future." — Ashamed  shall  be  the  traitors 
without  cause. — Alexander :  "  The  position  of 
the  verbs,  at  the  end  aud  the  beginning  of  the  suc- 
cessive clauses,  give  a  peculiar  turn  to  the  sen- 
tence, which  is  lost  in  some  translations. —  With- 
out cause  qualifies  the  word  immediately  preced- 
ing, and  describes  the  enemy  not  only  as  perfidi- 
ous, but  as  acting,  so  gratuitously  and  without 
provocation." — C.  A.  B.] 

[Str.  II.  Ver.  4.  Thy  ways,  Jehovah, 
make  me  to  know. — Barnes:  "The  'ways' 
of  God  are  His  methods  of  administering  the 
affairs  of  the  world;  His  dispensations;  the 
rules  which  He  has  prescribed  for  Himself  in 
the  execution  of  His  plans ;  the  great  laws  by 
which  He  governs  the  universe." 

Ver.  5.  Lead  me  in  Thy  truth. — Alexander: 
"  The  obvious  meaning  of  this  verse,  interpreted 
according  to  New  Testament  and  modern  usage, 
would  be  that  of  prayer  for  Divine  instruction 
in  religious  truth  or  doctrine.  But  the  usage 
of  the  Psalms,  and  the  preceding  context,  are  in 
favor  of  explaining  truth  to  mean  the  veracity 
of  God,  or  the  faithful  performance  of  His  pro- 
mises. See  Pss.  xxx.  9;  lxxi.  22;  xci.  4.  The 
teaching  asked  is  then  experimental  teaching  or 
the  actual  experience  of  God's  faithfulness." — 
God  of  my  salvation  — Barnes  :  "  The  word 
salvation  is  not  to  be  understood  here  in  the 
sense  in  which  it  is  now  commonly  used,  as  de- 
noting deliverance  from  sin  and  future  ruin,  but 
in  the  more  general  sense  of  deliverance — deliver- 
ance from  danger  and  death." — C.  A.  B.] 

[Str.  III.  Ver.  6.  For  from  everlasting  are 
they. — Hupfeld:   "The  grace  of  God  is  often 


PSALM  XXV. 


191 


thus  designed,  e.  g.  Ps.  c.  5:  ciii.  17,  espe- 
cially in  the  refrain  which  has  become  a  formula, 
'for  His  mercy  endureth  forever,'  Ps.  exxxvi., 
et  nl.  The  remembrance  of  this  and  appeal  to 
this  is  especially  appropriate  in  times  of  trouble, 
when  'God  h ides  His  face'  and  seems  to  have 
forgotten  His  suppliant." 

Ver.  7.  The  sins  of  my  youth  and  my 
transgressions. — Hupfeld  :  "  Sins  of  youth, 
because  youth,  as  the  time  of  hot  sensuousness 
and  passion,  is  especially  inclined  to  such  errors 
as  those  designated  by  HlXiSn,  whilst  the  D'JJEto 
are  more  appropriate  to  the  cold  and  reflec- 
tive age  of  manhood."  "The  mention  of  both 
together,  that  is,  the  sins  of  youth  and  manhood, 
shows  that  in  praying  for  forgiveness  he  thinks 
not.  only  of  the  more  recent  sins,  but  is  conscious 
of  having  heaped  sin  upon  sin  from  the  earliest 
tinx's,  and  he  bows  under  this  burden  (Calvin)." 
— C.  A.  B.] 

[Sir.  IV.  Ver.  9.  He  will  guide  the  hum- 
ble, etc. — Alexander:  "The  common  version 
of  D'lJJ?,  meek,  is  too  restricted  and  descriptive 
of  mere  temper.  The  Hebrew  word  is  the 
nearest  equivalent  to  humble  in  its  strong  reli- 
gious sense.  The  omission  of  the  article  may 
be  explained  as  a  poetic  license,  and  the  word 
translated  the  humble  so  as  to  include  the  whole 
class.  But  the  intimate  connection  between  this 
verse  and  the  one  before  it  makes  it  more  natu- 
ral to  take  D"1J>'  as  a  description  of  the  sinners 
mentioned  in  ver.  8,  who  are  then  (f  course  to 
be  regarded  as  penitent,  believing  sinners,  i.  e. 
as  true  converts." — C.  A.  B.] 

[Sir.  V.  Ver.  10.  Grace  and  truth.—  De- 
litzsch  :  "These  paths  are  "IDT"),  for  the  salvation 
of  men  is  their  end,  and  HOSjj,  for  they  confirm  at 
every  step  the  reliability  of  His  promises.  But 
only  those  who  were  true  and  obedient  to  His 
covenant  and  testimonies,  were  partakers  of  such 
grace  and  truth.  The  name  of  Jehovah,  which 
unfolds  in  grace  and  truth,  is  dear  to  the  Psalm- 
ist."—C.  A.  B.] 

S/r.  VI.  [Ver.  12.  The  way  that  he  should 
choose  (A.  V.,  shall  choose). — This  is  the  ren- 
dering of  Moll,  Hupf.,  Perowne,  et  al.,  and  is 
better.  Luther,  followed  by  Ewald,  translates, 
"  den  best'  n    W\  7." 

Ver.  13.  His  soul  shall  dwell  in  good 
(A.  V.,  at  ease). — I'erownc  :  "  Literally,  'to  pass, 
the  night,'  but  used  in  the  more  extended  sense 
as  in  Pss.  xlix.  12;  xci.  1;  Prov.  xix.  23." — 
Alexander:  "  In  good,  not  goodness,  but  good 
fortune  or  prosperity." — His  seed  shall  pos- 
sess the  land. — Alexander:  "The  verb  trans- 
lated shall  possess,  denotes  specifically  to  inherit 
or  possess  as  an  inheritance,  i.  e.  from  genera- 
tion to  generation,  in  perpetual  succession. —  The 
land,  to  wit,  the  land  of  Canaan;  and  as  this 
was  the  standing  promise  of  the  law,  uttered 
even  in  the  decalogue  (Ex.  xx.  12),  it  became  a 
formula  for  all  the  blessings  implicitly  embraced 
in  the  promise  of  Canaan  to  the  ancient  Israel, 
and  is  so  used  even  by  our  Lord  Himself  (Matth. 
v.  5)."— C.  A.  B.] 

Ver.  14.  The  friendship  of  Jehovah. — 
The  Hebrew  word  TO,  sod.  which  is  very  ob- 
scure in  its  etymology,  has  this  meaning  Prov. 
iii.  22:  Job  xxix.  4.  [So  Alexanderand  Barnes. 
Hupfeld  renders  friendship,  but  gives   secret  in 


the  margin. — C.  A.  B.].  Others,  after  Theodot., 
prefer  the  meaning,  secret  [A.  V.,  so  also  De- 
litzsch  and  Perowne.* — C.  A.  B.],  because  in 
intimate  association,  Ps.  lv.  14  sq.,  there  is  a 
free  expression  and  sharing  of  secrets  (Job  xix. 
19).  Symmach.  renders  it  6uc2.ia;  Aquil.  an6p}»]- 
rov,  after  the  meaning  which  became  usual  only 
afterwards;  Sept.  Kjiaraiuiia  (Vulg.  Jirmainentum), 
confounding  it  with  "\~\U\ 

[Ver.  15  My  eyes  ever  towards  Jeho- 
vah.—  Hupfeld:  "We  must  supply  either  '^Nt^J, 
/  lift,  Ps.  exxiii.  1  (conip.  exxi.  1),  or  look,  as 
l's.  xxxiii.  18.  It  indicates  looking  out  for  help 
from  God,  whether  in  anxiety  (comp.  exxi.  1), 
or,  as  here,  confidently=with  hope  and  trust  in 
Him."  —  From  the  net. — Alexander:  "The 
figure  of  a  net  is  a  favorite  one  fur  dangers 
arising  from  the  craft  and  spite  of  enemies." 
Vid.  Pss.  ix.  15;  x.  9.— C.  A.  B.] 

S/r.  VIII.  Ver.  17.  Distresses  have  ex- 
tended themselves  over  my  heart. — Since 
"  to  enlarge  one's  self,"  likewise=to  add  to  one's 
extent,  it  is  unnecessary  to  depart  from  the  in- 
terpretation which  prevailed  among  all  ancieut 
interpreters,  of  the  extending  of  distresses, 
which  is  likewise  indicated  by  the  vowel  points. 
Most  recent  interpreters,  however,  change  the 
reading  by  connecting  the  1  with  the  following 
word,  and  thus  by  changing  the  vowel  points  get 
the  imperative  form  harchibh.  Thus  they  gain  a 
complete  parallelism  with  the  following  member 
of  the  verse. \ 

[Str.  IX.  Let  integrity  and  uprightness 
preserve  me. — Delitzsch  :  "That  piety  which 
tills  the  whole  man  and  not  that  which  divides 
his  heart  or  is  hypocritical,  is  called  rjpi,  and 
that  honesty  which  goes  after  the  Divine  will, 
without  going  astray  or  in  crooked  ways,  is 
called  Tl/" — these  two  fundamental  virtues  (comp. 
Job  i.  1)  he  wishes  to  be  the  guardians  of  his 
way,  which  is  dangerous,  not  only  on  account 
of  external  enemies,  but  likewise  on  account  of 
his  own  sinfulness  :  they  are  not  to  let  him  go 
out  of  their  sight,  that  he  may  not  withdraw 
himself  from  them  (comp.  Ps.  xl.  12;  Prov.  xx. 
28).  He  can  claim  this  for  himself,  because  the 
object  of  his  hope  is  God,  from  whom  Dfi  and 
Vl^"1  go  forth  as  good  angels." — C.  A.  B.] 


*  [Perowne:  "As  God  said,  flen.  xviii.  17,  '  Shall  I  hide 
from  Abraham  that  thing  which  I  do?"  Or  the  word  may 
mean  •  close  and  intimate  communion,'  in  which  Qod  makes 
Himself  known  to  the  soul.  See  Ps.  lv.  14;  Prov.  iii.--; 
Job  xxix.  4.  God  alone  possesses  tin-  truth, for  lie  is  the 
truth,  and  therefore  He  alone  can  impair  it,  and  He  im- 
parti  it  only  to  them  that  fear  Him."  So  Wordsworth : 
"He  sits,  us  it  were,  as  a  guest  and  friend,  and  convenes 
familiarly  with  them.  Comp.  John  xiv.  28, 'If  any  man 
love  Me.  lie  uiii  keep  My  words, and  My  Father  will  lovo 

him.  and  we  will  come  unto  him.  and  make  cur  abode  with 
him:*  and  see  Rev. iii.  20." — C.  A.  B.j 

•f  [Perowne:  "  As  the  t°Xt  now  stands,  we  can  only  render 
•  Distresses  have  enlarged  my  heart,'  <'.  e.  have  made  room 
for  themselves,  as  it  were,  that  they  might  come  in  ami  fill 
it:  or  have  rushed  in  like  a  Hood  of  water,  swelling  the 
stream  till  it  overflows  its  banks,  and  so  spreads  itsell  i'Ver 
a  wider  surface.  Unless,  Indeed,  we  take  tie-  word  in  the 
Bame  meaning  as  in  l's.  cxix.  32,  where  t"  enlarge  the  heart 
=to  open  it  tc.  instruction.  But  that  sense  is  Bcnrcely  suita- 
ble here.     Most  modern  editors    read  "■j""ip*iVD""*):l    3T1TI 

(imperat.).  The  rendering  then  is:  'My  heart  is  trouhlcd 
(/.  »•.  is  nothing  hut  troubles,  is  full  of  troubles),  0  set  it  at 
liberty  I     And  out  of  my  distresses,'  etc." — C.  A.  B.j 


192 


THE  FIRST  BOOK  OF  PSALMS. 


DOCTRINAL   AND    ETHICAL. 

1.  Where  the  soul  is  really  directed  towards 
God,  it  is  full  of  seeking  for  help  aud  longing  for 
salvation.  In  this  is  the  warrant  of  de- 
liverance, as  the  conditions  of  salvation  and  the 
certainty  of  answer  to  prayer,  consist  in  trust  in 
God,  which  does  not  ask  that  God  should  make 
this  special  case  an  exception,  but  rather  relies 
upon  the  sureness  and  faithfulness  of  God,  which 
are  manifested  and  proved  in  His  government, 
which  is  always  the  same,  in  the  deliverance  of 
the  pious,  and  the  punishment  of  the  faithless, 
who  break  the  covenant  without  cause. 

2.  It  is  necessary,  on  this  account,  to  walk  in 
the  ways  of  God  and  pray  for  enlightenment  and 
guidance,  because  His  ways  are  grace  and  truth 
(ver.  10;  comp.  Pss.  xxvi.  3;  lxxxvi.  11;  John 
i.  17).  Accordingly  they  cannot  be  known  or 
found  without  God,  neither  can  any  one  walk  in 
them  or  remain  in  them  without  Him.  Yet  those 
who  hope  continually  and  uninterruptedly  in 
God  may  expect  such  gracious  help  from  the 
God  of  salvation. 

3.  However,  we  must  not  only  pray  for  assist- 
ing grace,  but  likewise  for  pardoning  mercy.  For 
we  may  say  on  the  one  hand:  "Because  our  sins 
set  up  a  partition  between  us  and  God,  so  that 
He  does  not  hear  our  wishes,  or  stretch  forth 
His  hand  to  help  us,  David  now  takes  this 
hindrance  away  ;  he  confesses  that  he  cannot 
share  in  the  grace  of  God  except  by  having  his 
sins  blotted  out"  (Calvin).  On  the  other  hand, 
the  forgiveness  of  sins  is  that  declaration  of 
Divine  grace  by  which  the  mercy  of  God  has 
from  the  earliest  times  been  his'orically  made 
known  to  sinners  as  proper  to  the  being  of  God, 
and  which  as  the  expression  of  His  favor  and 
love  accomplishes  the  salvation  of  men.  This  the 
Psalmist  claims  for  himself,  on  this  account, 
partly  by  appealing  to  the  remembrance  of  God ; 
partly  by  referring  to  his  own  personal  previous 
transgressions,  particularly  to  the  sins  of  his 
youth;  for  "where  there  is  forgiveness  of  sins, 
there  is  life  and  blessedness"  (Luther);  and 
"if  our  sins  are  many,  His  grace  is  much 
more." 

4.  Now  as  sure  as  the  safe  direction  of  sinners 
and  guidance  in  the  right  not  only  come  from 
God,  but  likewise,  as  based  upon  the  Being  of 
God,  give  expression  to  the  excellence  of  His 
Being;  so,  moreover,  it  is  just  as  sure  that  it  is 
necessary  that  there  should  be  a  corresponding 
behaviour  on  the  part  of  those  who  would  attain 
the  salvation  to  which  grace  points  and  lends, 
and  would  experience  in  themselves  the  truth, 
that  is,  the  reliability  of  the  Divine  declarations 
and  actions,  at  every  step  of  the  way.  It  is  not 
the  greatness  and  grievousness  of  the  sins  that 
in  themselves  exclude  from  salvation,  but.  the 
lack  of  forgiveness  of  sins  when  it  is  neither 
sought  nor  found.  Therefore  we  must  hold  fast 
to  the  covenant  and  testimonies  of  God.  For 
though  they  disclose  the  misery  of  man,  yet  they 
likewise  unveil  the  depths  of  the  Divine  mercy, 
reveal  the  name  of  God,  whose  ways  are  grace 
and  truth,  and  offer  the  means  of  atonement  and 
forgiveness  to  those  who  would  use  them.  There- 
fore, "  this  is  our  Theology,  which  we  pray  in 


the  Lord's  prayer  ;  forgive  us  our  debts  in  order 
that  we  may  know  that  we  live  under  grace 
alone.  Grace,  moreover,  not  only  takes  away 
sins,  but  likewise  endures  them  and  bears  them" 
(Luther). 

5.  But  all  this  is  said  not  that  we  may  sin 
wantonly,  but  that  we  may  not  despair  with  the 
knowledge  of  the  greatness  and  grievousness  of 
our  sins,  in  the  feeling  of  our  weakness  and  our 
misery,  under  the  chastisements  and  sufferings 
which  arise  from  our  guilt.  It  is  that  we  may 
be  comforted  by  the  grace  of  God,  invoke  the 
mercies  of  the  Lord,  and  lay  hold  of  and  use  the 
means  of  salvation  offered  in  the  gracious  cove- 
nant, in  order  that  we  may  walk  in  the  right 
ways  pointed  out  to  us.  Thus  we  are  to  attain 
that  fear  of  the  Lord,  which  is  the  beginning  of 
all  wisdom,  and  which  finally  leads  to  the  friend- 
ship of  Jehovah  and  to  that  love  which  is  the  ful- 
filment of  the  law  (Rom.  xiii.  10;  comp.  Eccl. 
xiii.  12).  This  brings  blessings  to  our  own  per- 
sons and  to  our  posterity  (Deut.  v.  3;  xi.  21). 

6.  Thus  the  soul  of  the  pious  may  at  times  be 
overwhelmed  with  anxiety  of  heart  as  with  a  flood 
and  may  feel  itself  solitary  and  wretched,  espe- 
cially when  the  snares  in  which  he  has  become 
entangled  are  about  to  be  drawn  together  as  a 
net;  yet  he  is  never  really  forsaken  and  hopeless, 
so  long  as  he  can  lift  up  his  eyes  to  the  Lord 
and  bring  before  God  in  prayer  and  supplication 
the  condition  of  his  heart  and  take  refuge  against 
the  assaults  of  all  his  enemies  in  faith  in  the 
Almighty  as  His  Helper.  Oculi  mei  ad  te,  oculi 
ergo  tui  vicissim  ad  me  ;  respice  in  me,  ut  suspicio  in 
te  (Cassiodor).  There  is  an  interchange  between 
trust  and  faithfulness,  as  between  uprightness  and 
salvation. 

7.  Within  the  covenant  of  grace  the  individual 
feels  not  only  in  communion  and  intercourse 
with  God,  but  likewise  united  as  a  member  of  the 
people  of  the  covenant.  From  his  personal 
needs  his  individual  feeling  of  pain  is  enlarged 
so  that  he  sympathizes  with  the  troubles  of  the 
congregation,  and  from  this  arises  comprehensive 
love,  in  like  trust  in  the  God  of  the  community 
and  often  indeed  at  the  same  time  in  supplication 
that  the  general  as  well  as  the  particular  distress 
may  be  removed.  The  prayer  has  accordingly 
become  intercession,  and  remains,  likewise  in  this 
respect,  directed  to  the  God  of  the  covenant.     It 

'may  address  Him,  moreover,  with  the  universal 
name  of  God  [Elohim),  because  it  has  to  do  with 
the  Divine  help  as  such. 

IIOMILETICAL   AND   PRACTICAL. 

We  can  never  do  better  than  :  1)  trust  the 
faithfulness  of  God;  2)  look  to  God's  truth  ;  3) 
build  on  God's  grace. — It  is  good  in  trouble  to 
take  refuge  with  God;  but  it  is  not  enough  to 
implore  deliverance  from  earthly  need,  we  must 
likewise  pray  for  forgiveness  of  sins,  for  the  cause 
of  all  misery  is  in  sin. — To  lift  up  the  soul  to 
God  is  to  begin  the  lifting  of  the  entire  man  out 
of  all  need. — lie  who  would  obtain  salvation 
must  tvalk  in  the  ways  of  God,  but  he  needs  for 
this  Divine  instruction  and  guidance ;  both  he 
will  gain  by  praying  for  them  as  a  needy  suppli- 
ant.— However  far  back  we  may  look,  we  find 
human  sin  and  Divine  mercy  ;  and  it  is  necessary 


PSALM  XXV. 


193 


and  good  for  us  to  be  reminded  of  both  in  our 
misery,  but  likewise  to  think  of  this,  that  God's 
mercy  extends  still  farther  back  and  springs 
from  the  perfect  Being  of  God.— How  it  will  fare 
with  us,  depends  finally  upon  the  ways  in  which 
we  walk. — Those  who  fear  God  obtain  the  friend- 
ship of  God  and  an  abiding  blessing  for  themselves 
and  their  posterity. — There  are  three  things 
which  are  most  oppressive  and  often  prepare 
great  anxiety  of  heart:  1)  many  and  unrighteous 
enemies;  2)  many  and  grievous  sins;  3)  many 
and  well-deserved  troubles.  Against  this  anxiety 
there  is,  however,  a  threefold  remedy  :  1)  trust 
in  the  assistance  of  the  Almighty  God;  2)  the 
comfort  of  forgiveness  of  sins  by  God's  grace;  3) 
the  prayer  for  redemption  by  the  God  of  salvation. 
— Grace  and  truth  on  the  part  of  God,  bad  and 
right  on  the  part  of  men,  this  is  the  best  meet- 
ing, the  most  powerful  blessing,  and  the  surest 
preserving. — He  who  would  fare  well  let  him  re- 
main: 1)  walking  in  the  ways  of  God;  2)  holding 
to  the  law  and  testimonies  of  God  ;  3)  trusting  in 
the  name  of  God. — Let  us  not  forget  in  our  par- 
ticular troubles  the  general  need,  but  rather  hold 
in  close  connection  our  own  personal  salvation 
with  the  welfare  of  our  people  and  the  congrega- 
tion of  God,  and  by  prayer  and  intercession  bear 
witness  to  the  communion  in  which  God  has  placed 
us,  strengthen  and  enlarge  it. — God  is  the  best 
treasure  and  the  best  protection. 

Stakke  :  The  true  lifting  of  the  heart  to  God 
is  the  true  worship  of  God  in  the  spirit  and  the 
chief  power  of  the  life  of  true  faith. — True  living 
hope  in  God  is  the  sure  and  only  ground  of  true 
consolation,  by  which  the  spirit  rests  in  God 
and  His  promises  as  a  ship  at  anchor. — The 
ways  and  stairs  of  God  are  known  to  no  creature 
so  well  as  to  Himself;  therefore  He  can  give  us 
the  best  instruction  in  them. — It  is  not  enough 
to  be  taught  of  men,  we  must  go  to  school  to 
God,  that  is,  resign  ourselves  obediently  to  the 
guidance  and  training  of  the  Holy  Spirit. — God 
would  justify  sinners,  but  likewise  sanctify 
them. — God  will  not  lead  the  strong,  who  regard 
themselves  as  able,  but  the  weak  and  miserable, 
who  recognize  their  weakness  and  inability. — 
All  true  penitents  regard  their  sins  as  great  ; 
and  all  believers  regard  the  name  of  the  Lord, 
that  is,  His  grace,  as  still  greater. — He  who  will 
not  fear  the  Lord,  cannot  enjoy  His  gracious 
guidance  in  the  blessed  way. — The  blessing  of  a 
believer  does  not  die  with  him,  but  rests  cer- 
tainly on  his  posterity,  provided  that  they  fol- 
low his  faith. — The  cross  has  this  advantage 
among  others,  that  we  are  thereby  more  occupied 
with  God. — The  snares  which  Satan  and  the 
world  put  about  the  Christian  are  innumerable, 
and,  without  the  assistance  of  God,  unavoidable; 
therefore  it  is  necessary  to  watch  and  pray. — 
The  communion  of  saints  demands  that  we  al- 
ways include  in  our  prayers  the  affairs  of  all  the 
children  of  God. 

Luther:  If  we  forget  our  sins,  grace  will  be 
little  thought  of  by  us  (1  Peter  i.  9).  Moreover, 
we  do  not  thank  God  if  we  forget  our  sins. 
Moreover,  if  we  do  not  thank  God,  then  we  feel 
safe,  and  are  bold  to  commit  grievous  sins  and 
blasphemies. — Osiander:  The  impenitent  can- 
not comfort  themselves  with  Divine  help,  but  the 
penitent  are  never  to  despair  of  His  grace. — The 
13 


cross  and  trouble  are  very  good  to  induce  us  to 
leave  off  sin  and  lead  an  honorable  life. — It  is 
simple  paternal  faithfulness,  what  God  does  with 
us  poor  sinners,  although  at  times  it  has  a  dif- 
ferent appearance  to  our  mind. — Selnekkkr : 
The  lamentation  of  the  saints  is,  half  a  saint,  and 
entirely  a  sinner.  There  is  now  no  other  coun- 
sel than  to  own  and  confess  our  sins  and  pray 
for  their  forgiveness ;  we  are  and  live  under 
grace. — Renschel:  Confess  your  guilt;  trust 
in  God's  mercy  ;  wait  with  patience  ;  hold  last 
to  the  Word,  the  refuge  of  the  soul ;  pray  always. 
— Friscii  :  The  praying  Psalmist,  1)  testifies  his 
faith,  a)  by  longing  after  God,  b)  by  trust  in  God  ; 
2)  he  seeks  God's  grace,  a)  to  govern  him,  b)  to 
forgive  him;  3)  he  praises  a)  God's  goodness, 
and  b)  the  welfare  of  the  pious;  4)  he  implorea 
help,  «)  for  himself,  b)  for  the  whole  Church. — 
Heuberger:  The  deeper  the  source  of  prayer 
within  the  heart,  the  stronger  is  its  impulse  up- 
wards through  the  clou  Is  of  heaven. — If  God  is 
your  God,  then  all  that  God  is  is  yours,  His 
grace,  His  help,  His  heaven  ;  therefore  you  may 
be  glad. — Two  kinds  of  ways  belong  to  Chris- 
tianity: 1)  the  thankful  way  of  life  and  virtue, 
2)  the  right  stairway  of  faith  and  heaven. — Von 
Geulach:  Grace  and  truth  are  the  two  stars, 
which  David  had  constantly  in  view  in  his  walk. 
— Tholuck  :  As  fire  must  be  kept  up  by  coals,  so 
the  flames  of  our  prayers  need  constant  invigo- 
ration  by  keeping  before  us  the  universal  truths 
of  our  religion,  in  which  we  believe. — The  way 
of  the  fear  of  God  is  the  best  of  all  ways;  by  it 
the  soul  reaches  its  true  home  and  takes  posses- 
sion of  it  forever. — Umbreit:  God  teaches  sin- 
ners His  way  by  righteousness  and  goodness. 
Righteousness  must  punish  them  in  order  to  make 
known  the  wickedness  of  their  way;  goodness 
leads  them  back  in  contrition  and  penitence  to 
that  which  they  have  renounced  in  their  own 
wicked  wills.  —  Baihinger:  Salvation  and  hap- 
piness from  Jehovah  are  the  inseparable  com- 
panions of  the  fear  of  God. — Taube  :  The  ways 
of  God  are  of  two  kinds:  the  one  in  which  He 
goes  to  us  and  with  us;  and  the  one  in  which  we 
must  go  to  Him. — The  true  desire  after  God  ia 
when  His  glory  draws  and  your  need  drives  you 
to  Him. 

[Mattii.  Henry:  Prayer  is  the  ascent  of  the 
soul  to  God;  God  must  be  eyed,  and  the  soul 
employed;  sursumcorda, — "up  with  your  hearts," 
was  anciently  used  as  a  call  to  devotion. — Those 
are  the  worst  transgressors  that  sin  for  sin- 
ning's  sake. — If  we  sincerely  desire  .to  know  our 
duty,  with  a  resolution  to  do  it,  we  need  not 
question,  but  that  God  will  direct  us  in  it. — It  is 
God's  goodness  and  not  ours,  His  mercy  and  not 
our  own  merit,  that  must  be  our  plea  for  the 
pardon  of  sin,  and  all  the  good  we  stand  in  need 
of. — The  devil  leads  men  blindfold  to  hell;  but 
God  enlightens  men's  eyes,  sets  things  before 
mem  in  a  true  light,  and  so  leads  them  to  heaven. 
— They  that  receive  the  truth  in  the  love  of  it.  and 
experience  the  power  of  it,  best  understand  the 
mystery  of  it. — Sincerity  will  be  our  best  secu- 
rity in  the  worst  of  times. — Integrity  and  up- 
rightness will  be  a  man's  preservation  more  than 
the  wealth  and  honor  of  the  world  can  be. — In  hea- 
ven, and  in  heaven  only,  will  God's  Israel  be  per- 
fectly redeemed  from  all  troubles. — Barnes  :  It  is 


194 


THE  FIRST  BOOK  OF  PSALMS. 


always  true  that  we  are  dependent  on  God  for 
everything;  it  is  not  true  that  we  always  feel 
this. — Religion  is  not  selfish.  The  mind  under 
the  influence  of  true  piety,  however  intensely  it 
may  feel  its  own  trouble,  and  however  earnestly 
it  may  pray  for  deliverance,  is  not  forgetful  of 
the  troubles  of  others;  and  prayers  for  their 
comfort  and  deliverance  are  freely  mingled  with 
those  which  the  afflicted  children  of  God  offer 
for  themselves. — Spurgeon:  It  is  the  mark  of  a 
true  saint  that  his  sorrows  remind  him  of  his 
sins,  and  his  sorrow  for  sin  drives  him  to  his 
God. — Faith  is  the  cable  which  binds  our  boat 
to  the  shore,  and  by  pulling  at  it  we  draw  our- 
selves to  the  land ;  faith  unites  us  to  God,  and 
then  draws  us  near  to  Him.  As  long  as  the 
anchor  of  faith  holds  there  is  no  fear  in  the 
worst  tempest;  if  that  should  fail  us  there  would 
be  no  hope  left. — Suffering  enlarges  the  heart  by 
creating  the  power  to  sympathize. — We  ought  to 
be  grateful  for  occasional  griefs,  if  they  preserve 
us  from  chronic  hard-heartedness ;  for  of  all 
afflictions,  an  unkind  heart  is  the  worst,  it  is  a 
plague  to  its  possessor,  and  a  torment  to  those 
around  him. — If  the  Lord  will  only  do  unto  us 
in  the  future  as  in  the  past,  we  shall  be  well 


content.  We  seek  no  change  in  the  Divine 
action,  we  only  crave  that  the  river  of  grace 
may  never  cease  to  flow. — Proud  of  their  own 
wisdom,  fools  will  not  learn,  and  therefore  miss 
their  road  to  heaven,  but  lowly  hearts  sit  at 
Jesus'  feet,  and  find  the  gate  of  glory.  Blessed 
teacher!  Favored  scholar!  Divine  lesson! 
My  soul,  be  thou  famjliar  with  the  whole. — 
Keepers  of  the  covenant  shall  be  kept  by  the 
covenant ;  those  who  follow  the  Lord's  com- 
mands shall  find  the  Lord's  mercy  following 
them. — We  all  wish  to  choose  our  way;  but 
what  a  mercy  is  it  when  the  Lord  directs  that 
I  choice,  and  makes  free-will  to  be  good-will  !  If 
i  we  make  our  will  God's  will,  God  will  let  us 
have  our  will. — Saints  have  the  key  of  heaven's 
hieroglyphics  ;  they  can  unriddle  celestial  enig- 
mas. They  are  initiated  into  the  fellowship  of 
the  skies ;  they  have  heard  words  which  it  is 
not  possible  for  them  to  repeat  to  their  fellows. 
— Blessed  is  the  man  to  whom  sin  is  more  un- 
bearable than  disease,  he  shall  not  be  long  be- 
fore the  Lord  shall  both  forgive  his  iniquity  and 
heal  his  diseases.  Men  are  slow  to  see  the  inti- 
mate connection  between  sin  and  sorrow,  a  grace- 
taught  heart  alone  feels  it. — C.  A.  B.] 


PSALM  XXVI. 

A  Psalm  of  David. 


1  Judge  me,  O  Lord  ;  for  I  have  walked  in  my  integrity : 
I  have  trusted  also  in  the  Lord  ;  therefore  I  shall  not  slide. 

2  Examine  me,  O  Lord,  and  prove  me ; 
Try  my  reins  and  my  heart. 

3  For  thy  loving-kindness  is  before  mine  eyes  : 
And  I  have  walked  in  thy  truth. 

4  I  have  not  sat  with  vain  persons, 
Neither  will  I  go  in  with  dissemblers. 

5  I  have  hated  the  congregation  of  evil  doers ; 
And  will  not  sit  with  the  wicked. 


6  I  will  wash  mine  hands  in  innocency : 
So  will  I  compass  thine  altar,  O  Lord  : 

7  That  I  may  publish  with  the  voice  of  thanksgiving, 
And  tell  of  all  thy  wondrous  works. 

8  Lord,  I  have  loved  the  habitation  of  thy  house, 
And  the  place  where  thine  honor  dwelleth. 

9  Gather  not  my  soul  with  sinners, 
Nor  my  life  with  bloody  men. 

10  In  whose  hands  is  mischief, 

And  their  right  hand  is  full  of  bribes. 


PSALM  XXVI. 


105 


11  But  as  for  me,  I  will  walk  in  mine  integrity : 
Redeem  me,  and  be  merciful  unto  me. 

12  My  foot  standeth  in  an  even  place : 

In  the  congregations  will  I  bless  the  Lord. 


EXEGETICAL   AND   CRITICAL. 

Its  Contents  and  Composition. — The  Psalm- 
ist declares  not  so  much  his  honesty  before  God 
connected  with  prayer  for  the  actual  recognition 
of  it,  and  that  he  may  be  distinguished  from  the 
ungodly  (Hupf.);  but  he  bases  hisprayer  for  help 
(vers.  1  and  11),  and  for  preservation  from  the 
fate  of  the  wicked  (ver.  9),  on  the  government 
of  God  which  surely  does  justice  to  the  righteous. 
This  he  claims,  because  he  not  only  is  convinced 
that  he  personally  belongs  to  the  number  of  the 
righteous,  but  in  this  respect,  with  entire  confi- 
dence, puts  himself  under  the  Divine  judgment 
internally  and  externally  (vers.  1,  2).  Yet  he 
does  this,  not  in  the  sense  of  self-righteousness 
and  righteousness  of  works,  but  with  the  express 
confession,  that  his  dependence  on  the  grace 
(ver.  3  a)  and  truth  (ver.  3  b)  of  God,  constitutes 
the  basis  of  the  position  of  his  heart  and  life, 
■whereby  he  has  hitherto  separated  himself  from 
hypocrites  and  wicked  persons  (vers.  4,  5),  and 
likewise  in  the  future  would,  in  love  to  the  sanc- 
tuary of  God  (vers.  6,  8)  remain  separate  from 
them.  He  concludes  with  an  expression  of  pious 
confidence  and  joy,  as  well  with  reference  to  his 
lot  as  his  conduct  (vers.  9,  11),  and  therefore 
embracing  both  sides  of  the  relation  (ver.  12). 
The  priestly  expressions  in  ver.  6  sq.,  do  not  com- 
pel us  to  the  conclusion  that  the  author  was  a. 
man  of  the  priestly  order  (Hitzig);  they  merely 
attest  his  priestly  disposition,  and  likewise  his  in- 
timate acquaintance  with  the  worship  of  God  in 
the  life  of  Israel,  as  well  as  his  longing  after  re- 
newed participation  in  it,  in  the  holy  place  of  the 
Banctuary.  This  is  sufficient  to  lead  us  to  think 
of  the  time  of  the  rebellion  of  Absalom,  in  con- 
nection with  David  as  the  author,  which  has  no- 
thing against  it;  comp.  2  Sam.  xv.  25.* 

Str.  I.  Ver.  1.  Do  me  justice,  for,  etc. — Ac- 
cording to  the  mere  words  we  might  translate, 
judge  (=  prove)  me,  that.  Then  ver.  1  would 
be  parallel  with  ver.  2.  But  usage  decides  either 
for  the  meaning  declare  righteous,  speak  the  pious 
and  oppressed  free  by  a  judicial  sentence ;  or  for 
the  meaning,  do  justice,  in  the  execution  of  the 
sentence,  and  thus  helping,  and  delivering,  an  1 
treating  the  innocent  in  accordance  with  justice. 
The  latter  meaning  is  the  usual  one,  when  Gods 
judgment  is  referred  to ;  here  it  is  made  espe- 
cially appropriate  by  ver.  11  and  the  tone  of  the 
entire  Psalm. — Fori  have  walked  in  my  in- 
tegrity.— DH  (in  the  full  form  D'SH),  here  con- 


*  [Perowne  :  "  This  Psalm  has  some  points  <>t'  resemblance, 
both  in  thought  ami  expression,  to  the  last.  Both  open  with 
tii' sum.'  declaration  of  trust  in  God  (xxv.  2;  xxvi.  1);  in 
both  there  is  the  same  prayer  that  God  would  redeem  (xxv. 
22;  and  xxvi.  11)  and  be  gracious  (xxv.  16;  xxvi.  m  t..  Hi* 
servants.  Other  points  of  contact  may  be  found  in  xxv.  -i\  \ 
xxvi.  11;  and  xxv.  6;  xxvi.:;.  There  is,  however,  this  marked 
difference  between  the  two,  that  there  are  wanting,  in  tins 
Psalm,  those  touching  confessions  of  sinfulness  and  pleadings 
for  forgiveuess  which  iu  the  other  are  thrice  repeated." — C. 
A.  B.] 


nected  with  the  suffix  of  the  first  person,  in  order 
to  emphasize  the  habitual  and  personal  charac- 
teristic, indicates  not  the  perfection  of  the  walk, 
but  the  purity  of  the  heart  (Gen.  xx.  5sq.;  1 
Kings  xxii.  34),  the  honesty  and  d-'/.iirrjr  of  the 
soul,  which  characteristic  is  accompanied  by  an 
unwavering  trust  in  God.* — And  in  Jehovah 
have  I  trusted  without  wavering.  ["  With- 
out wavering  "  is  an  adverbial  clause  according 
to  Moll,  Delitzsch,  Perowne,  et  al.,  and  not  a  de- 
pendent clause  in  the  future  (A.  V.,  therefore 
I  shall  not  slide)  or  a  clause  in  the  future,  ex- 
pressing confident  anticipation  (Alexander). — 
C.  A.  B] 

Ver.  2.  Since  the  Psalmist  is  speaking  of  the 
inner  man,  a  prayer  to  God  follows  for  examina- 
tion, investigation,  searching  of  the  heart  and 
reins. — [Try  me,  Jehovah,  and  prove  me; 
assay  my  reins  and  my  heart. — Alexander  : 
"  The  first  verb  is  supposed  by  etymologists  to 
signify,  originally,  trial  by  touch,  the  second  by 
smell,  and  the  third  by  fire.  In  usage,  however, 
the  second  is  constantly  applied  to  moral  trial  or 
temptation,  while  the  other  two  are  frequently 
applied  to  the  testing  of  metals  by  the  touchstone 
of  the  furnace.  This  is  indeed  the  predominant 
usage  of  the  third  verb,  which  may  therefore  be 
represented  by  the  technical  metallurgic  term 
assay."  Perowne:  "  The  reins,  as  the  seat  of  the 
lower  animal  passions;  the  heart,  as  comprising 
not  only  the  higher  affections,  but  also  the  will 
and  the  conscience.  He  thus  desires  to  keep  no- 
thing back  ;  he  will  submit  himself  to  the  search- 
ing flame  of  the  Great  Refiner,  that  all  dross  of 
self-deception  may  be  purged  away." — C.  A.B.] 
The  reading  adopted  by  Hengst.,  H-DH^,  refined 
that  is,  verified,  found  pure  and  genuine,  is  not 
appropriate  to  the  context.  The  kethibh  H^'ny 
is  tobe  retained,  which  is  an  unusual  imperative 
form,  the  usual  Pirni"  being  lengthened  by  the 
1,  and  accordingly  receiving  the  tone.  Forms 
entirely  parallel  with  this  are  found,  Judges  ix. 
S,  12;  1  Sam.  xxviii.  8;  Ps.  xxxviii.  21;  Isa. 
xviii.  4. 

[Ver.  3.  For  Thy  grace  is  before  my  eyes, 
and  I  walk  in  Thy  truth. — Delitzsch  :  "  God's 
grace  is  his  aim,  the  delight  of  his  eyes,  and"  he 
walks  in  God's  truth.  ~\DT)  is  the  Divine  love 
condescending  to  His  creatures,  especially  to  sin- 
ners, in  undeserved  advances,  jV3X  the  truth 
with  which  God  maintains  the  will  of  His  love, 
and  the  Word  of  His  promise,  and  executes  them. 
This  kindness  of  God  lias  been  constantly  the  mo- 
del of  his  life,  this  truth  of  God  the  rule  and  limi- 
tation of  his  walk."— C.  A.  I!  ] 

[Str.  II.  Ver.  4.  Men  of  falsehood.— So 
Moll..  Hupf.,  Alexander,  at  al.  Alexander:  = 
"  Liars  and  deceivers,  which  appears  to  suit  the 
context  better  than  the  wider   sense  of  vain  men 

*[DelitS8ch:  "  Oj~>  to  according  to  Qen.xx.5sq.;  1  Kings 
xxii.  34,  entire  freedom  from  sinful  Intention,  unity  of  cha- 
racter, purity,  simplicity  (d*a«ia,  airAdrrjs)."'— C.  A.  B.j 


196 


THE  FIRST  BOOK  OF  PSALMS. 


(A.  V.),  t.  e.,  destitute  of  moral  goodness,  good 
for  nothing,  worthless.  The  same  class  of  per- 
sons are  described  in  the  last  clause  as  masked, 
disguised,  or  hypocritical." — C.  A.  B.] 

Str.  III.  Ver.  6.  I  wash  my  hands  in  inno- 
cency. — Originally  this  was  a  symbolical  action 
connected  with  a  rite  of  atonement,  to  declare 
innocency  of  a  murder  (Deut.  xxi.  6  sq.  ;  Matth. 
xxvii.  24)  ;  then  in  general  a  figure  of  speech  to 
attest  innocent  conduct  and  warranted  purity 
(Job  ix.  30;  Ps.  lxxiii.  13;  Ezek.  xxxvi.  25); 
here  the  more  appropriate,  as  there  is  directly  a 
reference  to  an  entrance  into  the  sanctuary,  which 
was  in  ancient  times  always  preceded  by  lustra- 
tions. Comp.  the  action  of  the  priests  who  were 
to  wash  themselves  before  performing  their  ser- 
vice, Ex.  xxx.  20  sq. — And  would  compass 
Thine  altar. — Olshausen  and  Delitzsch  regard 
this  clause  as  optative,  but  it  is  rather  cohorta- 
tive  [Perowne].  This  is  not  to  be  understood 
merely  of  surrounding  —  being  near  as  an  ex- 
pression of  dependence  (Luther),  in  contrast 
with  the  assembly  of  the  ungodly  (Hengst.),  or 
as  a  privilege  of  the  pure  and  pious  (Hupf.),  but 
it  is  in  connection  with  the  loud  thanksgiving 
with  which  the  delivered  Psalmist  would  praise 
the  Lord  in  the  house  of  God,  in  the  congrega- 
tion of  the  pious  (ver.  12).  Thanksgiving  is  an 
offering,  hence  the  mention  of  the  altar.  The 
compassing  of  the  altar,  like  the  washing  of  the 
hands,  is  not  to  be  taken  literally.  Moreover, 
there  is  still  less  reason  for  a  reference  to  priestly 
and  Levitical  functions,  since  such  a  solemn  pro- 
cession about  the  altar  is  not  mentioned  in  the 
Old  Testament.  [Perowne:  "I  am  disposed 
to  think  that  the  whole  passage  is  figurative  and 
amounts  to  this,  '  I  would  fain  give  myself  to 
Thy  service  even  as  Thy  priests  do,'  just  as  in 
Ps.  xxiii.  6,  he  utters  the  wish  to  dwell  in  the 
house  of  Jehovah  forever." — C.  A.  B.] 

[Ver.  8.  Alexander :  "  This  verse  expresses 
more  directly  and  literally  the  idea  of  ver.  6 
above,  and  shows  that  his  compassing  the  altar 
was  intended  to  denote  his  love  for  the  earthly 
residence  of  God,  the  altar  being  there  put  for 
the  whole  sanctuary,  which  is  here  distinctly 
mentioned.  The  habitation  of  Thy  house  might  be 
understood  to  mean  a  residence  in  it;  but  the 
usage  of  the  first  noun  and  the  parallelism  show 
that  it  rather  means  the  place  where  Thy  house 
dwells,  perhaps  in  allusion  to  the  migratory 
movements  of  the  ark  before  the  time  of  David. 
So  too  in  the  last  clause,  Hebrew  usage  would 
admit  of  the  translation,  Thy  glorious  dwelling- 
place,  as  in  Ps.  xx.  7(6);  but  the  use  of  1133 
in  the  Pentateuch  to  signify  the  visible  presence 
of  Jehovah  (Ex.  xxiv.  16;  xl.  34,  35)  seems  de- 
cisive in  favor  of  explaining  it,  the  place  where 
Thy  glory  dwells,  i.  e.,  where  the  glorious  God  is 
pleased  to  manifest  His  presence."  Hupfeld : 
"This  is  particularly  the  Holy  of  Holies,  where 
the  ark  of  the  covenant  was  the  throne  of  His  ma- 
jesty in  its  earthly  manifestation." — C.  A.  B.] 

[Str.  IV.  Ver.  9.  Gather  not  my  soul  with 
sinners. — Wordsworth  :  "  Bind  me  not  up  in 
the  same  bundle  with  them,  like  tares  for  the  fire 
(Matth.  xiii.  30).  The  contrast  to  this  is  seen 
in  the  following  Psalm  (ver.  10),  'When  my  father 
and  my  mother  forsake  me,  then  the  Lord  will 
take  me   up ;'  literally,   will  gather  me    to   His 


fold." — Men  of  blood. — Alexander:  "Lite- 
rally bloods,  i.  e.,  murderers  either  in  the  strict 
sense  or  by  metonymy  for  sinners  of  the  worst 
class,"  probably  the  latter. 

Ver.  10.  In  whose  hands  is  crime. — Alex- 
ander :  "  The  word  IT3I  is  a  very  strong  one, 
used  in  the  law  to  denote  specifically  acts  of  gross 
impurity,  but  signifying  really  any  wicked  act 
or  purpose.  The  common  version  mischief  is  too 
weak.  The  last  word  in  the  verse  denotes  espe- 
cially a  judicial  bribe  (Ps.  xv.  5),  and  may  be 
intended  to  suggest  that  the  whole  description 
has  reference  to  unrighteous  rulers,  or  to  wicked 
men  in  public  office." — C.  A.  B.] 

Str.  V.  Ver.  12.  My  foot  standeth  upon 
the  plain,  [A.  V.,  even  place']. — The  plain  is  not 
a  figure  of  righteousness  but  of  safety.  [Pe- 
rowne: "His  prayer  has  been  heard.  He  is 
safe.  He  stands  in  the  open,  level  table-land, 
where  he  has  room  to  move,  and  where  his  ene- 
mies cannot  hem  him  in,  and  therefore  he  fulfils 
the  resolve  made  before  (ver.  7),  and  publicly 
pours  out  his  thanksgiving  to  God." — C.  A.  B.] 

DOCTRINAL   AND    ETHICAL. 

1.  When  the  watt  of  a  maa  is  the  expression 
of  the  purity  of  heart  which  is  his  own  and  inse- 
parable from  him,  and  this  purity  is  accompanied 
with  an  unshaken  trust  in  Ood,  then  he  may  con- 
fidently make  the  righteousness  of  God  the  founda- 
tion of  his  hope  of  a  favorable  turn  in  his  for- 
tunes, and  may  lay  direct  claim  to  it,  in  order 
that  its  holy  government  may  do  justice  to  the  in- 
nocent in  this  unrighteous  world.  In  this  is  ex- 
pressed not  the  boldness  of  self-righteousness, 
but  faith  in  the  righteousness  of  God,  and  the 
confidence  of  a  good  conscience.  "  The  right- 
eousness of  faith  of  the  Scriptures  is  not  the  enemy 
of  righteousness  of  life,  but  its  mother."  (Heng- 
stenberg). 

2.  Now  he  who  has  no  reason  to  fear  the  ex-, 
ternal  judgment  of  God,  but  rather  desires  to  be 
protected  from  his  enemies  by  its  operation,  must 
with  all  the  more  earnestness  let  the  searching 
judgment  of  God  execute  itself  in  his  own  inmost 
soul,  the  more  emphatically  sincere  his  protesta- 
tions are,  that  he  has  kept  himself  as  far  away 
from  false  and  hypocritical  men  as  from  bold  and 
wanton  sinners,  and  that  he  in  future  no  less  than 
in  the  past  designs  to  keep,  in  the  congregation 
of  the  pious,  to  the  institutions  and  means  of 
salvation. 

3.  But  where  piety  and  righteousness  go  hand 
in  hand,  and  the  use  of  the  means  of  grace  as- 
sists to  walk  in  purity  and  without  punishment, 
there  the  prayer  may  be  made  with  comforted 
spirit,  on  the  one  side  for  preservation  according 
to  God's  righteousness  from  the  fate  of  those  with 
whom  the  suppliant  has  no  communion  of  dispo- 
sition or  walk ;  on  the  other  side  for  redemption 
from  all  evil  by  God's  mercy.  "It  might  seem  at 
the  first  view  as  an  absurd  prayer,  that  God 
should  not  involve  the  righteous  in  the  ruin  of 
the  ungodly,  but  God  allows  according  to  His 
paternal  indulgence  His  own  children  to  make 
such  free  expressions  of  their  feelings,  in  order 
that  their  apprehensions  may  be  quieted  by  the 
prayer  itself.  For  David,  whilst  he  expresses 
this  wish,  places  before  his  eyes  the  righteous 
judgment  of  God,  in  order  to  free  himself  from 


PSALM  XXVI. 


197 


apprehension  and  fear,  because  nothing  is  more 
foreign  to  God  than  to  mix  good  and  evil  toge- 
ther" (Calvin). 

UOMILETICAL   AND    PRACTICAL. 

A  good  conscience  is  essentially  different  from 
the  imagination  of  self-righteousness,  and  from  the 
pride  of  righteousness  of  works  as  well  in  its  ex- 
pressions as  in  the  foundations  of  the  confidence. — 
He  who  would  walk  in  the  truth  of  God,  must  not 
lose  sight  of  the  grace  of  God. — No  one  can  be 
better  advised  than  to  hold  on  to  God's  people, 
God's  house,  God's  altar. — dn  the  irreproachable- 
ness  of  a  walk  is  shown  1)  the  puritg  of  piety,  and 
2)  its  power. — The  righteous  may  appeal  to  the 
righteousness  of  God,  but  they  can  never  do  with- 
out God's  mercg. — True  morality  and  sincere  piety 
condition  one  another,  and  are  thereby  distin- 
guished from  legal  righteousness. — He  who  would 
not  share  the  lot  of  the  ungodly,  must  not  only 
separate  himself  from  them  in  disposition;  he 
must  also  not  only  remain  a  stranger  to  their  evil 
doings;  he  must  not  even  share  their  company. — 
He  who  allows  himself  to  be  judged  by  God  in- 
ternally, need  not  fear  the  punishment  of  God,  and 
yet  daily  has  to  implore  redemption  and  God's 
mercy. — It  is  becoming  to  no  one  to  have  a 
hierarchical  disposition  and  life. 

Starke:  How  beautiful  it  is,  when  man  can 
appeal  with  certainty  to  God's  judgment,  and 
when  his  heart  does  not  condemn  him.  Let  every 
one  strive  to  attain  such  innocence. — He  who  is 
earnest  in  avoiding  sin,  let  him  avoid  likewise  all 
that  could  give  opportunity  and  inducement  to 
sin. — The  true  worship  of  God  has  this  sure  fruit, 
that  a  soul  knows  the  wonders  of  grace,  and 
thereby  is  awakened  to  heartfelt  thanks. — He 
who  despises  the  assemblage  of  the  congregation, 
what  else  is  to  be  seen  thau  that  he  has  very  lit- 
tle care  for  the  glory  of  God  and  his  own  salva- 
tion (Prov.  xiii.  18). — Not  to  be  involved  in  the 
plagues  of  the  ungodly  is  a  great  grace  of  God, 
since  the  pious,  especially  the  flint-hearted,  are 
not  without  sensible  pain,  as  well  on  accpunt  of 
the  assaults  of  Satan  as  on  account  of  the  wicked 
judgments  of  the  world. — The  hands  which  gladly 
take  rewards  cannot  certainly  wash  in  innocency 
but  are  instruments  of  unrighteousness. — With 
the  greatest  application  to  an  innocent  walk  we 
are  not  to  boast  of  it  before  God,  but  rather  to 
pray  for  His  grace,  for  before  Him  there  is  no 
living  being  righteous  in  and  for  himself. 

Luther  :  I  should  hate  what  I  cannot  love  with 
God. — When  now  they  preach  anything  that  is 
against  God,  all  love  and  friendship  are  gone. — 
God's  house  and  assembly  are  where  God's  word 
is  and  nowhere  else;  for  there  God  Himself 
dwells.  Therefore  David  praises  the  house  of 
God  with  so  much  joy  on  account  of  the  Word  of 
God.—  Arndt:  The  true  Church  of  God  looks  not 


at  the  visible,  and  depends  not  upon  the  tempo- 
ral, but  seeks  the  future  native  land,  and  has  its 
glory,  honor,  aud  riches  in  heavenly  possessions. 
—  Frisch:  Be  not  slothful  in  attending  church, 
appear  there  with  holy  reverence;  think  why 
you  are  there;  and  do  what  you  have  come  to 
do. — Von  Gerl.vch  :  Where  the  Lord  reveals 
Himself  as  graciously  near,  where  He  exhibits 
His  glory,  where  He  expressly  declares  that  He 
will  be  found,  where  He  puts  visible  pledges  in 
which  He  may  be  known,  apprehended  and  pos- 
sessed, there  the  heart  and  inclination  of  believers 
love  to  be. — Tuoluuk:  Iu  circumstances,  where 
among  men  no  justice  is  to  be  found,  we  learn  to 
properly  value  the  consolation  that  there  is  a 
Judge  iu  heaven  above  all  the  judges  of  earth. — 
Stiller  :  The  Christian  houses  of  God  are  houses 
of  thanksgiving,  iu  which  the  praise  of  God  sounds  ; 
they  are  likewise  memorial  houses  to  reflect  upon 
the  Divine  wonders. 

[.Mattii.  Henry:  It  is  a  comfort  to  those  who 
are  falsely  accused  that  there  is  a  righteous  God, 
who  sooner  or  later  will  clear  up  their  innocency ; 
and  a  comfort  to  all  that  are  sincere  in  religion 
that  God  Himself  is  a  witness  to  their  sincerity : — 
Great  care  to  avoid  bad  company  is  both  a  good 
evidence  of  our  integrity,  and  a  good  means  to 
preserve  us  in  it. — All  who  truly  love  God  truly 
love  the  ordinances  of  God,  aud  therefore  love 
them,  because  in  them  He  manifests  His  honor, 
and  they  have  an  opportunity  of  honoring  Him. 
— Barnes:  The  whole  Psalm  should  lead  us 
carefully  to  examine  the  evidences  of  our  piety  ; 
to  bring  before  God  all  that  we  rely  on  as  proof 
that  we  are  His  friends;  and  to  pray  .that  He 
will  enable  us  to  examine  it  aright;  and  when 
the  result  is,  as  it  was  in  the  case  of  the  Psalm- 
ist— when  we  can  feel  that  we  have  reached  a 
level  place  and  found  a  smooth  path,  then  we 
should  go,  as  he  did,  and  offer  hearty  thanks  to 
God  that  we  have  reason  to  believe  we  are  His 
children,  and  are  heirs  of  salvation. — Spurqeon: 
Worried  and  worn  out  by  the  injustice  of  men, 
the  innocent,  spirit  flies  from  its  false  accusers  to 
the  throne  of  the  Eternal  right. — What  a  comfort 
it  is  to  have  the  approbation  of  one's  own  con- 
science !  If  there  be  peace  within  the  soul,  the 
blustering  storms  of  slander  which  howl  around 
us  are  of  little  consideration.  When  the  little 
bird  in  my  bosom  sings  a  merry  song,  it  is  no 
matter  to  me  if  a  thousand  owls  hoot  at  me  from 
without. — The  doubtful  ways  of  policy  are  sure 
sooner  or  later  to  give  a  fall  to  those  who  run 
therein,  but  the  ways  of  honesty,  though  often 
rough,  are  always  safe. — A  man  who  does  not 
hate  evil  terribly,  does  not  love  good  heartily. — 
What  God  hates  we  must  hate. — Let  each  reader 
see  well  to  his  company,  for  such  as  we  keep  in 
this  world,  we  are  likely  to  keep  in  the  next. — 
Each  saint  is  a  witness  to  Divine  faithfulness,  and 
should  be  ready  with  his  testimony. — C.  A.  B.] 


198  THE  FIRST  BOOK  OF  PSALMS. 


PSALM  XXVII. 

A  Psalm  of  David. 


1       The  Lord  is  my  light  and  my  salvation  ; 
Whom  shall  I  fear  ? 
Tin 
Of 


i  nom  suaii  x  ietu  : 

he  Lord  is  the  strength  of  my  life ; 

f  whom  shall  I  be  afraid  ? 


2  When  the  wicked, 
Even  mine  enemies  and  my  foes, 
Came  upon  me  to  eat  up  my  flesh, 
They  stumbled  and  fell. 

3  Though  a  host  should  encamp  against  me, 
My  heart  shall  not  fear  : 
Though  war  should  rise  against  me, 
In  this  will  I  be  confident. 

4  One  thing  have  I  desired  of  the  Lord,  that  will  I  seek  after ; 
That  I  may  dwell  in  the  house  of  the  Lord  all  the  days  of  my  life, 
To  behold  the  beauty  of  the  Lord, 
And  to  inquire  in  his  temple. 

5  For  in  the  time  of  trouble  he  shall  hide  me  in  his  pavilion : 
In  the  secret  of  his  tabernacle  shall  he  hide  me ; 
He  shall  set  me  up  upon  a  rock. 

6  And  now  shall  mine  head  be  lifted  up  above  mine  enemies  round  about  me : 
Therefore  will  I  offer  in  his  tabernacle  sacrifices  of  joy; 
I  will  sing,  yea,  I  will  sing  praises  unto  the  Lord. 

7  Hear,  O  Lord,  when  I  cry  with  my  voice : 
Have  mercy  also  upon  me,  and  answer  me. 

8  When  thou  saidst,  Seek  ye  my  face ;  my  heart  said  unto  thee, 
Thy  face,  Lord,  will  I  seek. 

9  Hide  not  thy  face  far  from  me  ; 
Put  not  thy  servant  away  in  anger : 
Thou  hast  been  my  help ; 
Leave  me  not,  neither  forsake  me,  0  God  of  my  salvation. 

10  When  my  father  and  ray  mother  forsake  me, 
Then  the  Lord  will  take  me  up. 

11  Teach  me  thy  way,  O  Lord, 
And  lead  me  in  a  plain  path, 
Because  of  mine  enemies. 

12  Deliver  me  not  over  unto  the  will  of  mine  enemies : 
For  false  witnesses  are  risen  up  against  me, 
And  such  as  breathe  out  cruelty. 

13  I  had  fainted,  unless  I  had  believed  to  see  the  goodness  of  the  Lord 
In  the  land  of  the  living. 


PSALM  XXVII. 


199 


14  Wait  on  the  Lord: 

Be  of  good  courage,  and  lie  shall  strengthen  thine  heart : 
Wait,  I  say,  on  the  Lord. 


EXEGETICAL   AND   CRITICAL. 

Its  Contents  and  Composition. — The  Vulgate 
has  in  the  Title  the  additioual  words:  before  he 
was  anointed.  According  to  Theodoret  this  ad- 
dition was  not  in  the  Hexapla  of  Origen,  and  is 
only  found  in  the  Codd.  Vatic,  of  the  Sept.,  yet 
it  came  into  consideration  in  connection  with  the 
question  as  to  the  time  of  composition,  for  three 
anointings  of  David  are  mentioned,  at  first  1 
Sam.  xvi.,  then  when  acknowledged  by  the  tribe 
of  Judah,  2  Sam.  ii.  4,  finally  in  connection 
with  the  homage  of  all  Israel,  2  Sam.  v.  3.  No 
one  can  think  of  the  first  anointing  with  any 
propriety,  and  the  historical  statements  of  this 
Psalm  being  indefinite,  there  is  no  sufficient  rea- 
son for  the  second  (Grotius),  or  the  third,  (Ro- 
senm.)  Thus  even  at  the  present  day  those  in- 
terpreters who  maintain  the  Davidic  authorship, 
without  regard  to  this  uncertain  title,  either 
think  of  the  period  of  the  persecution  by  Saul, 
or  the  rebellion  of  Absalom.  The  latter  suppo- 
sition is  supported  by  many  resemblances  with 
Ps.  iii.,  (J.  II.  Mich.,  Stier,  Delitzsch).  There 
is  nothing  in  favor  of  the  peril  of  death  (Rab 
bins)  mentioned  2  Sam.  xxi.  16,  from  which 
David  happily  escaped ;  yet  we  cannot  regard 
ver.  10,  as  being  against  this  supposition.  For 
the  text  does  not  demand  that  it  should  be  inter- 
preted literally,  (Geier)  and  it  has  given  ancient 
interpreters  unnecessary  trouble.  Since  the 
dwelling  of  God  is  successively  called  house,  pa- 
lace, tent,  we  cannot  infer  any  particular  period 
of  time,  with  any  certainty;  and  we  need  not 
descend  to  Jeremiah,  who  was  rejected  by  his 
family,  and  found  a  refuge  in  the  temple  (Ilit- 
zig);  or  indeed  to  the  Maccabean  times  (Olsh., 
who  at  the  same  time  finds  here  two  different 
Psalms  united);  or  regard  it  as  a  general  Psalm 
of  lamentation  of  some  Hebrew  in  later  times, 
(De  Wette,)  on  account  of  the  remarkably  high 
estimation  of  the  splendor  of  the  temple  and 
its  forms  of  worship,  in  connection  with  the  ab- 
sence, in  other  respects,  of  individual  references. 
It  is  true  the  tone  and  rhythm  are  very  much 
changed  in  ver.  7,  and  subsequently,  yet  only  in 
accordance  with  the  change  of  subject  as  in  Ps. 
xix.,  and  elsewhere,  (Hupf).  From  the  certainty 
of  communion  with  God  springs  the  fresh  ami 
joyous  expression  of  confidence  in  God's  protec- 
tion, fearlessness  in  danger,  certainty  of  victory 
over  strong  and  numerous  enemies  (vers.  1-3), 
connected  with  the  hope  of  faith  in  the  fulfillment 
of  his  dearest  and  constant  wish  to  be  able  to 
offer  thank-offerings,  as  one  delivered  by  God  and 
protected  iu  the  shelter  of  the  dwelling  of  God 
(vers.  4-G).  On  this  foundation  rises  the  prayer 
that  he  may  be  heard  (ver.  7).  This  is  based  on 
the  call  of  God  (ver.  8)  with  reference  to  the  po- 
sition of  the  Psalmist  as  a  servant  of  God  in  need 
of  help  (ver.  9),  who  trust*  in  the  God  of  his  sal- 
vation, even  in  his  greatest  abandonment  (ver.  10), 
and  hopes  in  accordance  with  God's  instruction 
and  under  God's  guidance  (ver.  11)  to  escape  from 


violent  and  lying  enemies  (ver.  12).  He  would 
be  lost  without  such  trust  (ver.  13)  ;  hence  he  ex- 
horts himself  to  persevere  in  it  (ver.  14).  Comp. 
P.  Gerhardt's  hymn  "  Gott  ist  mcin  Licht,  der  llerr 
mein  He'd"  and  "  Ist  Gott  far  mich,  so  trele,  etc." 

Sir.  I.,  Ver.  1.  Jehovah  is  my  Light. — The 
supposition,  that  this  address  to  God,  my  Light! 
which  occurs  only  here,  is  a  figurative  expres- 
sion, to  be  explained  through  the  two  following 
expressions:  my  salvation  and  defence  of  my 
life  !  which  are  not  to  be  regarded  as  figurative, 
but  as  literal  (Calv.  Hengst.  Hupf.),  is  entirely 
without  foundation.  They  are  three  appellatives 
parallel,  yet  expressing  different  relations  to 
God  and  founded  in  essential  attributes  of 
God.  God  is  just  as  essentially  Light  (Is. 
lx.  7)  as  He  is  salvation  and  strength,  and 
the  one  word  is  no  more  nor  no  less  figu- 
rative than  the  other,  when  applied  to  God.* 
— Defence  of  my  life.  — This  is  literally  the 
stronghold,  the  bulwark.  For  P>'0  is  to  be  de- 
rived from  II^=to  be  strong,  firm;  not  from 
MJ?  =  to  flee,  according  to  which  etymology  (J. 
D.  Mich.)  some  translate,  refuge. 

[Sir.  II.  Ver.  2.  When  the  evil  doers 
drew  near  to  me,  To  eat  up  my  flesh ;  My 
adversaries  and  my  enemies,  They  stum- 
bled and  fell. — The  A.  V.  gives  the  sense  hut 
is  not  literal,  and  disorders  the  members  of  the 
strophe.  Evil  doers  are  compared  to  wild  beasts 
approaching  their  prey,  comp.  Ps.  xiv.  4  ;  xxxv, 
1.     The  third  clause  is  much  disputed.      Some 

refer  '7  to  the  verb,  and  regard  it  as  parallel 
with  '7j?  of  the  first  clause.  So,  Ilitzig,  Hengst. 
Delitzsch,  Perowne,  Alexander.  They  therefore 
render:  my  adversaries  and  my  enemies  to  me 
(draw  near,  being  understood  or  some  other  verb 
supplied).  But  De  Wette,  Hupfeld,  Moll  refer  it 
to  the  enemies  as  I  have  rendered  it.  The  they 
of  the  final  clause  is  emphatic,  they  stumbled  and 
fell.— C.  A.  15.] 

[Sir.  III.,  Ver  3.  A  host.— Pcrowne :  "Lit- 
erally 'though  a  camp  should  encamp  against  me.' 
but  the  English  idiom  would  hardly  admit  of 
such  a  rendering." — For  all  this,  do  I  trust. — 
Perownej  "So  the  same  expression  is  rightly 
rendered  in  the  A.  V.  of  Lev.  xxvi.  27.  The 
fuller  form  occurs  Ps.  lxxviii  32 ;  Job  i.  22. 
Coca,  rightly,  hoc  non  obstante,  'in  spite  of  this,' 
ami  Mendelsohn,  '  Auch  dann  bleib'  ich  gelrost.' 
The  Rabbinical  commentators,  as  Aben  Ezra  and 
Rashi,  explain,  'In  this,'  viz.:  that  the  Lord  is 
my  light,  etc.,  ver.  1,  'do  I  trust.'  Rosenm.  re- 
fers  the  pronoun  '  this '  to  the   war  mentioned 


*  [Hupfeld  :  "  Light  is  here  that  which  issues  fnnu  God  as 
a  beam  of  His  light-giving  countenance  (Ps.  iv.  6),  that,  as 
tin'  light  of  the  sun  is  the  source  of  all  life  and  growth  in 
nature,  bo  it  is  the  source  of  all  life  and  well-being  in  the  hu- 
man heart,  comp.  Ps.  xxxvi.  '.».  Hence  it  is  tin-  usual  figure 
of  life,  success,  joy,  and  all  good,  negatively  of  deliverance, 
freedom,  help,  etc.,  in  contrast  tn  darkness,  which  is  the  figure 
of  death,  misfortune,  danger,  captivity,  sorrow,  etc.  Comp. 
Ps,  xliii.  3:  lxxxiv.  11  ;  xcvii.  11;  cxii.  4;  Prov.  iv.  18  sq. ; 
Job  xi.  17  ;  xviii.  IS ;  xxx.  26 ;  Isa.  v.  30 ;  ix.  1 ;  lviii.  8,  10 ; 
Micah  vii.  8,  etc."— C.  A.  B.J 


200 


THE  FIRST  BOOK  OF  PSALMS. 


just  before,  '  even  in  the  battle  itself,'  in  ipsa 
pugna.  But  the  first  rendering  is  more  forcible." 
— C.  A.  B.] 

Str.  IV.  Ver.  4.  That  I  may  dwell  in 
the  house  of  Jehovah  all  the  days  of  my 
life. — This  is  not  to  be  taken  literally,  or  to  be 
explained  of  the  daily  visiting  the  house  of  God, 
(most  interpreters)  especially  as  even  the  Leviti- 
cal  priests  did  not  dwell  in  the  temple.  It  is  a 
figurative  expression  of  the  relation  to  God  de- 
scribed above  (Hengst.,  Hupf.).  But  it  did  not 
originate  from  a  mingling  of  the  figure  of  a  hos- 
pitable tent  with  the  usual  idea  of  the  house  of 
God  or  temple  (Hupf.),  but  from  a  prophetical 
view  and  longing  (vid.  Ps.  xv.  1  ;  xxiii.  6)  which 
is  to  take  its  figurative  expression  from  the 
sphere  of  the  Levitical  worship  of  God,  and  yet 
at  the  same  time  is  justified  in  breaking  through 
this  sphere  and  lifting  itself  above  it,  the  more 
as  attendance  upon  the  house  of  God  (Ps.  v.  8), 
and  walking  in  the  ordinances  of  Divine  worship 
are  the  means  ordained  of  God  for  communion 
with  Him. To  behold  the  favor  of  Je- 
hovah.— Since  Jim  is  not  construed  with  the 
accusative  here,  as  Ps.  liii.  2,  but  with  3  it  de- 
notes a  beholding  which  tarries  with  the  thing, 
is  well  pleased  with  it  and  feeds  upon  it,  which 
is  an  enjoyment  in  which  the  loveliness  (Ps.  xc. 
17)  and  the  sweetness  (Prov.  xvi.  24)  of  God  are 
perceived  in  the  experience  of  His  gracious  presence. 
There  is  no  reference  to  the  splendor  of  the  Lord, 
and  it  is  not  allowable  to  understand  by  this  the 
splendor  of  the  sanctuary  (Luther:  the  beauti- 
ful worship  of  God),  or  the  heavenly  temple,  and 
its  arrangements,  as  its  archetype  (Kimchi, 
Aben  Ezra,  Calv.,  Geier).  The  .reference  is  to 
the  favor  of  God  which  those  are  enabled  to 
taste  and  experience,  who  have  become  members 
of  His  family,  and  enjoy  as  His  guests  the  right 
of  protection  within  His  house.  To  this  the  Psalm- 
ist's wish  is  directed,  which  he  has  already  pre- 
viously expressed  in  prayer  (the  perfect)  and  the 
fulfilment  of  which  he  continually  seeks  (the 
imperfect),  and  thus  he  describes  it  as   anxious, 

pious   and  constant. To  meditate  in  His 

palace. — [A.  V.  to  inquire  in  his  temple']. — Since 
~\p3  denotes  looking  closely  in  order  to  discrimi- 
nate, and  is  elsewhere  never  construed  with  3. 
it  is  more  natural  to  regard  this  preposition  here 
as  a  designation  of  place  (Venema),  than  either 
to  lift  the  temple  with  its  symbolical  forms  into 
an  object  of  pleasing  contemplation  (De  Wette), 
or  to  regard  the  whole  manner  of  expression  as 
entirely  parallel  with  the  preceding  (Hupf.).  It 
is  unnecessary  to  supply  an  object  (Hengst.); 
the  verb  may  be  absolute  =  to  make  reflections, 
to  meditate.  Some  of  the  Rabbins  regard  it  as 
a  denominative  of  "1p3  in  the  signification  of  ap- 
pearing in  the  morning  (Ps.  v.  3),  which  then  is 
extended  to  every  morning.  Delitzsch  does  not 
regard  this  as  too  bold.  The  translation,  visit 
(most  interpreters)  essentially  weakens  the  sense 
and  is  without  grounds. 

Sir.  V.,  Ver.  5.  For  He  conceals  me  in  a 
tabernacle  in  the  days  of  evil,  He  shelters 
me  -with  the  shelter  of  His  tent. — [A.  V.  In 
the  time  of  trouble  he  shall  hide  me  in  his  pavilion : 
in  the  secret  of  his  tabernacle  shall  he  hide  me.] — 
Our  translation  of  the  former  verse  is  favored  by 


this,  for  the  same  place  which  is  called  the  house 
of  Jehovah  ver.  4,  b,  and  His  palace  ver.  4,  d, 
with  reference  to  His  royal  character  is  in  ver. 

5,  b,  called  His  tent,  with  reference  to  the  pre- 
sent or  original  (comp.  Ezek.  xli.  1)  real  char- 
acter of  the  ritual  dwelling-place  of  Jehovah  in 
the  midst  of  His  people.  This  sanctuary  is  now 
characterized  as  a  place  of  safety  for  those  who 
seek  refuge,  who  find  there  shelter  and  protection 
against  the  pursuit  of  their  enemies,  and  indeed 
not  because  David  really  once  had  concealed 
himself  there  (Knapp  after  the  Rabbins),  but 
because  the  places  of  worship  had  the  general 
meaning  of  asylum.  From  this  point  of  view 
the  same  house  of  Jehovah  is  in  ver.  5,  a,  named 
with  an  expression  which  designates  a  covered 
place  for  dwelling  and  lodging,  as  fitted  to  give 
shelter,  a  tabernacle,  a  bower.*  As  a  matter  of 
course  this  is  figurative,  as  then  in  ver.  5,  c,  the 
safety  which  has  been  gained  is  described  as  be- 
ing set  up  upon  a  rock.  But  it  does  not  follow 
from  this  that  the  reference  to  the  sanctuary  is 
here  to  be  abandoned  (Hupf.),  and  that  the  figure 
is  derived  from,  a  shepherd  (Geier),  or  of  a  hos- 
pitable householder  (De  Wette),  or  protector 
(lluding. ),  and  would  give  the  sense,  God  is  the 
protector  of  the  pious  everywhere,  and  even  out- 
side of  His  sanctuary  (Calvin).  The  reference 
here  is  rather  to  this  very  thing,  that  the  house 
of  Jehovah,  which  appears  without  doubt  in  ver. 

6,  and  which  is  referred  to  in  various  forms  in 
accordance  with  the  various  references  contained 
in  the  idea,  is  here  as  an  asylum,  (Geier)  and 
not  as  the  tabernacle  (Hengst.).  Moreover,  it 
would  not  change  the  sense  of  the  passage,  but 
only  the  color  of  the  thought,  and  this  but 
slightly,  if  we  should  translate  according  to  the 
reading  and  accentuation  of  the  Hebrew  word, 
either :  in  a  tabernacle,  as  Ps.  xxxi.  20,  comp.  Is. 
iv.  6;  or,  in  His  tabernacle.     For  the  D30  of  Je- 

T  • 

hovah  (Job  xxxvi.  29)  is  called  in  Ps.  lxxv.  2; 
Jer.  xxv.  38;  Lam.  ii.  6,  likewise,  His  tr^,  although 

this  word  is  used  particularly  of  the  couching- 
place  of  lions  in  thickets  (Ps.  x.  7),  and  with 
definite  reference  to  this  is  likewise  used  in  the 
above-mentioned  passage,  Jer.  xxv.  38. 

Str.  VI.,  Ver.  6.  Sacrifices  of  rejoicing. 
— This  means  particularly  the  thank-offerings,  be- 
cause they  were  brought  with  songs  of  rejoicing 
and  praise.  The  mention  of  singing  and  playing 
which  immediately  follow,  shows  that  the  refer- 
ence is  to  them.  This,  most  interpreters  now 
admit  with  Syr.,  Kimchi,  Luther.  Moreover,  ac- 
cording to  Hupf.,  comm.  de  primitiva  festorum 
Heb.  ratione  ii.  20,  not.  40,  the  use  of  the  word 
T13T  was  appropriate  for  these  offerings.  A  re- 
ference to  the  sacrifices  accompanied  with  the 
sound  of  the  trumpet,  (Gesen.,  De  Wette),  is  con- 
trary to  the  text,  since  only  public  thanksgivings 
at  the  time  of  festivals  (Num.  x.  10)  were  distin- 
guished with  this  music  of  the  priests. 

Str.  VII.  [Ver.  7.  Perowne:  "The  triumph- 
ant strain  of  confidence  now  gives  way  to  one  of 
sad  and  earnest  entreaty." — C.  A.  B.]f 


*  [Alexander  translates  covert,  which  "  menus  a  booth  or 
shelter  made  of  leaves  and  branches,  such  as  the  Jews  used 
at  the  feast  of  tabernacles  (Lev.  xxiii.  i'Z).  It  is  here  used  as 
a  figure  for  secure  protection  in  the  day  of  evil,  t.  e.,  of  suffer- 
ing or  danger.'' — C.  A.  B.] 

+  [Perowne :  "Is  it  (as  Calv.)  that  the  Psalmist  sought  in 


PSALM  XXVII. 


201 


Ver.  8.  To  Thee  my  heart  says— (at  Thy 
call):  seek  Thy  face! — Thy  face  Jehovah 
will  I  seek. — The  heart  answers  the  Divine 
call,  consenting  thereto  as  an  echo  of  it  (Calv.). 
It  is  better  to  regard  this  obscure  construction  as 
a  bold  combination  of  two  clauses  (Hupf. ),  which 
we  can  make  intelligible  in  English  only  by  sup- 
plying some  appropriate  words  (Delitzsch). 
[Thus  A.  V.,  When  thou  saidst  seek  ye  my  face, 
etc.]     This  is  much  simpler  than  the*  supposition 

of  a  h  auctoris  (Dathe,  Olsh.):  Thine  is,  speaks 
my  heart,  namely  the  word,  etc.  ;  not  to  say  any- 
thing of  the  artificial  and  strained  explanations 
of  many  ancient  interpreters.  Hitzig  follows  the 
Vulgate;  of  Thee  speaks  my  heart,  seek  Him,  my 
face!  The  Sept.  has:  To  Thee,  etc.,  but  then*: 
diligently  have  I  sought  Thy  face  and  Thy  face 
will  I  seek.  The  true  sense  is  given  by  the  pa- 
raphrase of  Luther  :  my  heart  holds  Thy  word 
before  Thee.  So  Hengstenberg.  Similarly 
Geier,  J.  II.  Mich.,  Rosenm.*  Seeking  the  face 
of  Jehovah  is  not  with  reference  to  Ex.  xxiii.  17, 
another  expression  for  visiting  the  temple  (De 
Wette),  but  it  denotes  the  desire  to  enter  into  the 
vicinity  and  presence  of  God,  in  order  to  gain 
comfort,  assistance,  certainty  of  being  heard,  tes- 
timonies of  grace,  and  the  like.  Comp.  Ps.  xxiv. 
6;  cv.  4;  1  Sam.  xxi.  1;  used  of  earthly  rulers, 
Prov.  xxix.  26.  This  is  accomplished  by  acts  of 
Divine  service,  especially  in  the  house  of  God, 
but  it  is  not  to  be  regarded  as  the  same  thing  as 
those  acts.  It  is  uncertain  whether  there  is  a 
direct  reference  here  to  the  passage  Deut.  iv.  29, 
which  is  re-echoed  in  Hos.  v.  15. 

Str.  VIII.  [Ver.  9.  Hide  not  Thy  face  from 
me. — The  inserted  "far  "  of  the  A.  V.  does  not 
help  the  sense  of  the  passage,  but  mars  it.  The 
Psalmist  is  seeking  Jehovah's  face,  and  the  prayer 
is  that  the  face  of  Jehovah  may  not  be  veiled  from 
him  so  that  he  cannot  see  it.  Vid.  Ps.  iv.  tj. — 
Put  not  away  in  wrath  =  Thrust  not  aside 
as  one  unworthy  to  be  in  Thy  presence,  and  be- 
hold Thy  face.  The  Psalmist  does  not  wish  to  be 
removed  or  banished  from  the  place  of  Jehovah's 
presence,  and  from  the  light  of  His  countenance. 
— Reject  me  not,  and  forsake  me  not. — The 
reiteration  of  the  positive  and  negative  form  of 
the  idea  of  depriving  Him  of  the  presence  and 
the  face  of  God.— C.  A.  B.] 

Ver.  10.  For  my  father  and  my  mother 
have  forsaken  me. — This  statement  cannot  re- 
fer to  1  Sam.  xxii.  3sq.,  for    then    David  scpa- 


the  former  part  of  the  Psalm  to  comfort  himself  with  the  re- 
view of  Gods  unfailing  strength  and  protection,  that  he  might 
with  the  more  reason  utter  his  prayer  for  help!  Or  is  ii  no) 
rather  that  even  whilst  he  is  thus  strengthening  himself  in 

his  li.nl,  ;<  sudden  Mast  of  temptation  sweeps  over  his   SOUl, 

freezing  the  current  of  life, — some  tear  lest  he  shonld  be  for- 

sak'ii,  some  thought  of  the  craft  and  malice  of  his  enemies, — 
till  now  the  danger  which  threatens  him  is  as  prominent  an 
object  as  the  salvation  and  defence  were  before  ?"—<'.  A.  B.  | 

*  [I'erowne:  "The  words  seek  yi:  Mi/  fare  are  the  words   of 

God,  which  the  servant  of  God  here,  as  i'  were,  takes  from  His 
mouth,  that  so  laying  them  before  God,  he  may  make  his  ap- 
peal  the  more  irresistible.  Thou  hast  Baid,  '  Seek  ye  My  face ;' 
my  heart  makes  these  words  its  own,  and  builds  npon  them  Its 
resolve,  it  takes  them  up'nnd  repeats  them  'Seek  ye  My 
face.'    it  first  claims  thus  Thine  own  gracious  words.  0  Lord, 

and  there  its  echo  to  those   words  is.    '  Thy  face,  fjord,  will   I 

Be.-k.'  Such  is  the  soul's  dialogue  with  itself  when  it  would 
comfort  Itself  in  God.    We  are  reminded  of  that  touching 

it  the  Gospel  history  where  another,  a  woman,  over- 
comes the  Saviour  with  His  own  words:  '  Yea  Lord,  yet  the 
dogs  eat  of  the  crumbs,"  etc." — C.  A.  B.] 


rated  himself  from  his  parents  in  order  to  leave 
them  under  the  protection  of  the  king  of  Moab. 
But  it  is  not  at  all  necessary  to  think  ot  some  his- 
torical fact  unknown  to  us  (G.  Baur).  This  state- 
ment is  certainly  neither  to  be  taken  as  a  pro- 
verbial manner  of  expression  (De  Wette),*  nor  as 
a  hypothetical  antecedent  (Calvin,  Stier,  Thol., 
Hupf.)f  It  is  positive,  and  expresses  what  has 
happened,  but  it  states  in  an  individualizing  form, 
(Hengst.,  Delitzsch)  the  fact  that  the  nearest  re- 
latives of  the  afflicted  man  have  forsaken  him  in 
his  time  of  trouble  ;  and  he  on  this  very  account 
turns  to  Jehovah  in  prayer,  trusting  in  the  love 
of  God  which  transcends  parental  love  (Isa.  xlix. 
15;  lxiii.  10). — [But  Jehovah  will  take  me 
up. — Perowne  :  "  The  verb  is  here  used  in  the 
same  sense  as  in  Deut.  xxii.  2;  Jos.  xx.  4,  're- 
ceive me  under  His  care  and  protection,'  or  as 
Stier  suggests,  '  adopts  me  as  His  child,'  vid.  Ps. 
xxii.  10."-— C  A.  B.] 

[Ver.  11.  Lead  me  in  an  even  path  be- 
cause of  my  adversaries. — [A.  V.,  plain — ene- 
mies]. This  is  an  even,  level  path  as  opposed  to 
rough  and  rugged  paths  of  adversity.  Delitzsch  : 
"  Crafty  spies  pursue  all  his  steps,  and  would 
gladly  see  their  devices  and  evil  wishes  realized 
against  him.  If  he  should  turn  into  the  way3  of 
sin  unto  destruction,  it  would  bring  dishonor 
upon  God,  as  it  is  a  matter  of  honor  with  God 
not  to  allow  His  servant  to  fall.  Therefore  he 
implores  guidance  in  the  ways  of  God,  for  the 
union  of  his  own  will  with  God's  will  makes  him 
unapproachable." 

Ver.  12.  And  they  that  breathe  out  vio- 
lence.— Alexander:  "  A  strong  but  natural  ex- 
pression for  a  person,  all  whose  thoughts  and 
feelings  are  engrossed  by  a  favorite  purpose  or 
employment,  so  that  he  cannot  live  or  breathe 
without  it.  Comp.  the  description  of  Saul's  per- 
secuting zeal  in  Actsix.  1,  and  the  Latin  phrases, 
spirare  minus,  anhelare  scelus." — C.  A.  B.J 

Ver.  13.  If  I  did  not  trust  to  behold  the 
excellence  of  Jehovah  in  the  land  of  the 
living — ! — The  consequent  is  iacking  (as  Gen. 

xxxi.  42)  after  iwi?,  which  is  unnecessarily 
marked  by  the  Masora  with  puncla  extraordinaria, 
as  suspicious.  In  accordance  with  such  an  apo- 
siopesis  "unless,"  and  "if"  not  unfrequently  are 
lacking,  and  this  increases  the  emphasis.  J  The 
land  of  the  living  is  contrasted  with  Sheol,  but 
it  refers  here  not  beyond  this  life  to  eternal  life 
(Rabbins,  Clauss,  Stier)  but  back  to  life  in  this 
world. 

Ver.  14.  In  the  closing  verse  the  Psalmist  ex- 

*  [Perowne:  " '(Though)  my  father  and  ray  mother  may 
have  forsaken  me,'  ''.  e.,  though  my  condition  be  helpless  and 
friendless  as  that  of  a  child  deserted  of  his  parents,  there  is 
(tie  who  watches  over  me,  and  will  take  me  to  His  bosom. 
I7i/.  Isa.  lxiii.  Hi;  xlix.  15.  The  phrase  has,  as  De  Wette 
savs,  somewhat  of  a  proverbial  character." — C.  A.B.] 

ffUupfeld:  "it  Berves  to  illustrate  the  greatness  of  the 
md  love  of  God  by  comparing  it  with  the  highest  form 
of  human  love,  parental  love,  which  it  transcends,  just  ns  in 
the  paaeage  already  adduced  by  Calvin.  Isa.  xlix.  15,  and  in 
a  similar  Construction  with  this,  Isa.  lxiii.  10:  '  For  Abra- 
ham has  not  known  us,  an  1  Israel  recognized  us  not:  Thou, 
Jehovah,  art  our  Father,  our  Redeemer,'  etc."  This  is  the 
preferable  interpretation. — C.  A.  B.] 

{  [I'erowne:  "The  holy  singer  feels  now,  at  this  moment, 
when  the  false  ami  violent  men  are  before  bis  mind,  how 
helpless  he  would  he  did  he  not  trust  atel  bop.-  in  his  God: 
'  There  were  an  end  of  nu — or  what  would  become  of  me, 
did  I  not  believe,  etc.'  " — 0.  A.  B.] 


202 


THE  FIRST  BOOK  OF  PSALMS. 


horts  himself  and  not  others  in  a  similar  condi- 
tion with  himself  (most  ancient  interpreters). — 
Be  firm,  and  let  thy  heart  show  itself 
strong. — This  does  not  express  a  comforting 
promise  "He  will  strengthen"  (most  interpreters 
[and  A.  V.])  nor  indeed  with  a  correct  interpre- 
tation of  the  clause  as  optative,  the  wish  that  Je- 
hovah would  strengthen  the  heart  (Calv.,  Cle- 
ric, Rosenm.,  Hupf.  [Alexander])  but  it  is  a  con- 
tinuation of  the  Psalmist's  exhortation  of  him- 
self.— [Wait  on  Jehovah. — Alexander:  The 
repetition,  wait  for  the  Lord,  and  wait  for  the  Lord, 
implies  that  this  is  all  he  has  to  enjoin  upon  him- 
self or  others;  and  is  more  impressive  in  its  na- 
tive simplicity,  than  the  correct  but  paraphrastic 
version  of  the  last  clause  in  the  English  Bible, 
wait,  I  say,  on  the  Lord. — C.  A.  B.] 

DOCTRINAL   AND   ETHICAL. 

1.  No  night  of  sorrow  can  be  so  dark,  no  evil 
so  fearful,  no  enemy  so  dreadful  as  to  cause  those 
to  tremble,  despair,  and  perish,  who  have  God 
for  their  Light,  for  their  salvation,  for  the  strong- 
hold of  their  life.  Such  a  man  overcomes  in  all 
his  troubles,  so  much  so  that  even  in  his  days  of 
suffering,  at  times,  in  the  confidence  of  Divine  as- 
sistance, a  triumphant  tone  may  be  heard  in  his 
prayers,  whence  arise  his  fearlessness,  his  he- 
roism, his  certainty  of  victory  in  the  midst  of  all 
his  dangers,  struggles,  and  calamities. 

2.  But  he  who  puts  his  confidence  truly  and 
alone  in  God,  and  firmly  trusts  in  the  faithfulness 
and  goodness  of  the  Almighty,  not  to  leave  him 
or  neglect  him  in  his  troubles,  is  very  far  from 
that  proud  self-sufficiency,  and  that  half  proud, 
half  lazy  carelessness,  which  on  the  one  side  im- 
pels to  foolhardy  and  presumptuous  ventures,  on 
the  other  side  restrains  from  seeking  and  using 
the  msans  provided  to  increase  his  strength,  and 
bring  about  and  secure  him  success.  He  who 
truly  has  his  confidence  and  strength  in  God, 
likewise  seeks  constantly  and  earnestly  to  be  near 
to  God,  and  uses  conscientiously  the  means  af- 
forded him  in  the  forms  of  ivorship  to  strengthen 
his  communion  with  God,  and  to  secure  as  well  as 
gain  the  blessings  of  the  presence  of  God. 

3.  Hence  it  is,  that  those  who  have  attained 
the  most  and  the  best  on  earth,  the  noblest  and 
most  glorious  of  our  race,  and  the  most  exalted 
rulers  among  them,  the  boldest  heroes,  the  most 
celebrated  warriors  and  masters  of  every  depart- 
ment of  life,  have  shown  themselves  to  be  at  the 
same  time  pious  and  humble  men,  who  lay  all  their 
exaltation,  glory,  and  honor,  at  the  feet  of  God, 
and  publicly  recognize  that  they  have  to  thank 
the  Lord  their  God  not  only  for  their  endowments 
and  powers,  but  likewise  for  what  they  have  done, 
and  for  their  success,  and  that  they  must  seek, 
like  all  other  men,  forgiveness  of  their  sins  in  the 
grace  of  God,  and  that  they  would  rather  be  at 
all  times  with  God.  Hence  they  gladly  visit  His 
house  and  His  table,  and  besides  study  diligently 
God's  word,  in  which  they  gain  good  advice,  and 
are  reminded  at  the  right  time  to  assent  to  it  and 
respond  to  it  with  heart  and  mouth. 

4.  It  is  at  once  a  duty  and  a  joy  to  seek  the 
countenance  of  the  Lord,  that  is,  to  desire  and 
strive  to  be  personally  near  to  the  grace  of  God 
and  to  be  sure   of  it.     God   Himself  calls  us  to 


this,  and  gives  those  who  seek  Him  the  blessed 
experience  that  God's  love  is  not  mere  human 
favor,  but  transcends  even  parental  love,  as  no- 
thing can  be  compared  with  God's  assistance, 
power,  and  protection,  or  take  their  place.  So 
likewise  those  who  do  not  withdraw  from  inter- 
course with  God  will  not  be  deprived  of  them. 
They  will  much  rather  be  lifted  up  to  a  height 
which  is  inaccessible  to  all  their  adversaries,  and 
will  be  placed  in  safety  against  all  hurtful  as- 
saults. 

5.  Accordingly  all  depends  upon  whether  we 
allow  ourselves  to  be  directed  to  the  way  of  the 
Lord  and  guided  therein.  On  this  depends  our 
walking  the  path  of  life  in  the  good  pleasure  of 
God  (in  the  light  of  His  countenance),  and  our 
attaining  the  end  of  that  path  in  the  protection  of 
God's  salvation  by  means  of  that  which  God  im- 
parls in  all  dangers,  sufferings,  and  struggles, 
and  in  spite  of  all  envy,  slander,  and  opposition. 
The  trust  in  God,  which  is  indispensable  for  this, 
is  often  severely  tried,  especially  when  we  are  in 
danger  of  losing  our  rights,  our  honor,  and  our 
life  by  enemies  who  are  as  wicked  and  unjust  as 
they  are  strong  and  crafty,  and  when  we  are  for- 
saken by  our  nearest  relatives,  and  given  up  by 
all  the  world.  Then  not  only  the  flesh  trembles, 
but  the  heart  likewise  quakes,  and  is  in  danger 
of  losing  patience  and  hope.  We  would  be  lost 
indeed,  if  our  eyes  and  our  hearts  should  lose 
sight  of  God.  But  this  is  impossible  if  we  main- 
tain our  faith ;  then  we  will  not  despair.  And 
because  God  continues  faithful  we  will  not  perish. 
In  order  now  that  faith  may  be  able  to  impart 
the  necessary  consolation  and  encouragement  to 
wait  on  God,  and  the  patience,  resolution,  and 
strength  necessary  thereto,  it  needs  that  it  should 
have  unfailing  nourishment,  support,  discipline, 
and  strengthening. — However  little  this  Psalm 
may  have  of  a  Messianic  character,  yet  some  par- 
ticular features  may  be  readily  and  devoutly  re- 
ferred, in  accordance  with  Augustine's  example,  to 
the  sufferings  of  Christ  and  His  behaviour  in  them, 
which  is  a  model  for  all.  The  Roman  Catholic 
Church  has  assigned  this  Psalm  to  the  offices  of 
Char-Saturday. 

HOMILETICAL   AND   PRACTICAL. 

When  danger  is  near  and  great  we  are  taught 
to  properly  estimate  and  value,  being  near  to  God 
and  the  power  of  faith. — We  can  lose  everything 
and  yet  lose  nothing  if  only  we  retain  God. — Our 
hearts  need  daily  strengthening  in  confidence  in 
God  ;  whence  comes  it?  and  how  may  it  be? — We 
cannot  be  lifted  up  in  any  better  way  than  ivith 
God;  therefore  it  is  of  the  utmost  importance 
that  we  should  come  to  God  and  remain  with  God. 
— Our  worst  enemies  are  not  those  who  envy  us 
and  afflict  us,  but  our  little  faith,  our  spiritual 
sluggishness  and  laziness,  our  impatience. — Many 
would  gladly  dwell  in  safety  if  only  it  were  not  to 
remain  near  to  God. — Whoever  has  God  has  all 
things  in  One ;  and  yet  only  a  few  make  anything 
of  God.— It  is  enough  that  God  should  let  His 
light  shine.  His  salvation  come,  His  power  work; 
yet  we  must  let  ourselves  be  instructed  and  ruled, 
and  delivered  thereby. — It  is  well  with  us  if  we 
not  only  trust  in  God's  power,  wisdom,  and  good- 
ness, but  value  above  all  communion  with  God, 


PSALM  XXVII. 


203 


anil  are  diligent  to  seek  His  face,  and  for  this  con- 
scientiously use  the  institutions  and  means  of  sal- 
vation.— There  are  in  a  pious  heart  not  only 
thoughts  of  God,  but  likewise  echoes  of  His  word. 
— When  men  forsake  us  it  may  give  us  pain,  but 
we  will  be  comforted  above  all  when  God  takes 
us  up. — At  first,  many  care  more  for  God's  pro- 
tection than  for  His  presence,  but  if  they  give  heed 
to  the  word  and  ivat/s  of  God,  they  likewise  learn 
not  only  to  know  the  strength  of  being  near  to  God, 
but  likewise  to  value  the  blessings  of  intercourse 
with  Him,  and  prize  the  good  things  of  His  house. 

Starke:  Care  for  souls,  longing  to  walk  with 
God,  to  be  sanctified  in  the  communion  of  saints, 
these  are  the  chief  desires  and  only  necessary 
things  to  the  Christian. — It  is  well  for  those  who 
seek  safety  with  God;  that  is  better  than  the 
highest  rock. — If  we  pray  as  God  has  commanded, 
we  are  heard  as  He  has  promised. — God  plants 
in  the  hearts  of  believers  a  sure  confidence  of 
gaining  eternal  life,  by  which  they  are  uncom- 
monly strengthened  in  their  battle  of  faith. — No 
time  will  seem  so  long  to  us  as  the  time  of  cross- 
bearing;  therefore  it  is  that  we  are  exhorted 
with  so  many  words  to  hope  and  patience. — It  is 
the  constancy  of  hope  which  makes  our  walk  and 
life  happy. — The  Lord  is  not  only  the  truest,  but 
is  likewise  the  mightiest  and  most  reliable  Father 
and  Friend. — You  may  know  the  right  way  and 
walk  in  the  right  path,  yet  you  very  much  need 
Divine  enlightenment  and  gracious  guidance  on 
account  of  the  craft,  and  wickedness  of  your  ene- 
mies.— What  can  give  a  believer's  heart  more 
pleasure  and  joy  than  to  be  heard  by  the  God  of 
grace  ? 

Frisch:  David  testifies  1)  his  joyous  faith,  2) 
his  heartfelt  pleasure,  3)  his  longing  desire,  4) 
his  comforted  hope. — David  uses  only  one  ar- 
mor against  the  crowd  of  his  enemies  and  their 
power,  and  that  is  faith;  by  this  he  appropriates 
God's  light,  strength,  and  salvation.  Arm  your- 
self in  time,  you  will  never  lack  enemies;  the 
closer  you  come  to  friendship  with  God  the  more 
will  the  enmity  of  the  world  increase  against  you. 
— Herbeuuer:  In  whose  hands  is  our  life?  Not 
in  our  power,  not  in  the  will  of  our  enemies,  but 
in  the  power  of  God. — The  strength  of  armies 
and  of  hosts  cannot  go  further  than  God  will  al- 
low.— Christians  have  many  observers,  therefore 
it  is  said:  take  care. — Stier:  0!  that  I  might 
never  yield  !  This  one  thing  troubles  me,  not 
the  defiance  of  enemies ;  for  he  who  remains  with 
God  is  safe. — Tholuck:  In  hours  of  internal  an- 
guish the  word  of  God  should  resound  in  the 
breast  as  the  echo  in  the  mountain,  in  order  to 
increase  our  confidence  by  its  repeated  exhorta- 
tions.—  Stiller:  David  at  first  declares  his 
trust,  then  says,  how  he  strengthens  his  trust, 
and  why  he  relies  on  God,  and  finally  adds,  when 
true  trust  shows  itself. — God  is  so  gracious  that 
He  not  only  allows  His  children  to  find  Him,  but 
likewise  encourages  them  by  His  word  to  seek 
Him. — Umbreit:  It  is  significant  with  respect  to 
the  piety  which  pervaded  the  entire  life  of  Da- 


vid, that  all  the  favor  and  grace  of  God  are 
united  to  him  in  this  chief  thing,  that  he  may 
abide  in  His  house  forever. — Taube:  David — a 
hero  in  the  courage  of  faith  and  a  master  in 
prayer. — The  surest  handle  of  prayer  by  which 
we  may  lay  hold  of  God  is  His  own  word,  which 
calls  us  to  seek  His  gracious  countenance.  That 
is  a  strong  command  and  a  comfortiug  promise 
in  one. 

[Mattii.  Henry:  All  God's  children  desire  to 
dwell  in  God's  house;  where  should  they  dwell 
else?  not  tosojourn  there  as  a  wayfaring  man 
that  turns  aside  to  tarry  but  a  night,  or  to  dwell 
there  for  a  time  only,  as  the  servant  that  abideth 
not  in  the  house  forever,  but  to  dwell  there  all 
the  days  of  their  life;  for  there  the  Son  abideth 
ever. — A  gracious  heart  readily  echoes  to  the  call 
of  a 'gracious  God,  being  made  williug  in  the  day 
of  His  power. — Even  the  best  saints  are  subject 
to  faint  when  their  troubles  become  grievous  and 
tedious.  Their  spirits  are  overwhelmed,  and 
their  flesh  and  heart  fail  ;  but  their  faith  is  a 
sovereign  cordial. — Nothing  like  the  believing 
hope  of  eternal  life,  the  foresights  of  that  glory, 
and  foretastes  of  those  pleasures,  to  keep  us  from 
fainting  under  all  the  calamities  of  this  present 
time. — Barnes:  The  Christian  sanctuary — the 
place  of  public  worship — is  the  place  where,  if 
anywhere  on  earth,  we  may  hope  to  have  our 
minds  enlightened,  our  perplexities  removed, 
our  hearts  comforted  and  sanctified,  by  right 
views  of  God. — Spukgeon:  Salvation  finds  us  in 
the  dark,  but  it  does  not  leave  us  there;  it  gives 
light  to  those  who  sit  in  the  valley  of  the  shadow 
of  death.  After  conversion  our  God  is  our  joy, 
comfort,  guide,  teacher,  and  in  every  sense  our 
light;  He  is  light  within,  light  around,  light  re- 
flected from  us,  and  light  to  be  revealed  to  us. — 
It  is  a  hopeful  sign  for  us  when  the  wicked  hate 
us;  if  our  foes  were  godly  men,  it  would  be  a 
sore  sorrow,  but  as  for  the  wicked  their  hatred 
is  better  than  their  love. —  Holy  desires  must  lead 
to  resolute  action.  The  old  proverb  says, 
"  Wishers  and  woulders  are  never  good  house- 
keepers;" and  "wishing  never  fills  a  sack." 
Desires  are  seeds  which  must  be  sown  in  the  good 
soil  of  activity,  or  thej'  will  yield  no  harvest. — 
The  pendulum  of  spirituality  swings  from  prayer 
to  praise. — Mercy  is  the  hope  of  sinners  and  the 
refuge  of  saints.  All  acceptable  petitioners 
dwell  much  upon  this  attribute. — A  smile  from 
the  Lord  is  the  greatest  of  comforts,  His  frown 
the  worst  of  ills. — Slander  is  an  old-fashioned 
weapon  out  of  the  armory  of  hell,  and  it  is  still 
in  plentiful  use;  and  no  matter  how  holy  a  man 
may  be,  there  maybe  some  who  will  defame  him. 
— Wait  at  His  door  with  prayer;  wait  at  His  foot 
with  humility ;  wait  at  His  table  with  service; 
wait  at  His  window  with  expectancy.  Suitors 
often  win  nothing  but  the  cold  shoulder  from 
earthly  patrons  alter  long  and  obsequious  wait- 
ing ;  he  speeds  best  whose  patron  is  in  the  skies. 
— C.  A.  B.] 


204 


THE  FIRST  BOOK  OF  PSALMS. 


PSALM  XXVIII. 

A  Psalm  of  David. 

1  Unto  thee  will  I  cry,  O  Lord  my  rock ; 
Be  not  silent  to  me : 

Lest,  if  tliou  be  silent  to  me, 

I  become  like  them  that  go  down  into  the  pit. 

2  Hear  the  voice  of  my  supplications,  when  1  cry  unto  thee, 
When  I  lift  up  my  hands  toward  thy  holy  oracle. 

3  Draw  me  not  away  with  the  wicked,  and  with  the  workers  of  iniquity, 
Which  speak  peace  to  their  neighbors, 

But  mischief  is  in  their  hearts. 


4  Give  them  according  to  their  deeds,  and  according  to  the  wickedness  of  their  endea- 

vours : 
Give  them  after  the  work  of  their  hands ; 
Render  to  them  their  desert. 

5  Because  they  regard  not  the  works  of  the  Lord,  nor  the  operation  of  his  hands, 
He  shall  destroy  them,  and  not  build  them  up. 

6  Blessed  be  the  Lord, 
Because  he  hath  heard  the  voice  of  my  supplications. 


7  The  Lord  is  my  strength  and  my  shield ; 
My  heart  trusted  in  him,  and  I  am  helped: 
Therefore  my  heart  greatly  rejoiceth; 
And  with  my  song  will  I  praise  him. 

8  The  Lord  is  their  strength, 

And  he  is  the  saving  strength  of  his  anointed. 

9  Save  thy  people,  and  bless  thine  inheritance : 
Feed  them  also,  and  lift  them  up  for  ever. 


EXEGETICAL  AND  CRITICAL. 

Its  Contents  and  Composition.  Although 
there  are  no  individual  historical  features  which 
are  sharply  and  unmistakably  prominent,  yet 
this  Psalm  is  not  a  mere  Psalm  of  general  lamen- 
tation (De  Wette),  composed  by  David  for  the 
suffering  and  afflicted  (Hengst.),  or  composed  by 
a  later  poet  for  liturgical  use  for  the  people 
(Olsh.),  as  it  is  pretended  with  a  superabundance 
in  expression  and  rhythm,  as  is  often  the  case  in 
the  later  Psalms  and  Prophets,  in  connection  with 
the  heaping  up  of  current  phrases  (Hupf. ).  We 
hear  in  this  Psalm  the  voice  of  supplication,  as 
it  rises  pressingly  and  earnestly,  in  peril  of 
death,  (ver.  1,)  to  Jehovah,  the  Holy  One,  im- 
ploring to  be  heard  (ver.  2).  It  is  from  the 
mouth  and  heart  of  a  man,  who  would  not  be 
swept  away  with  evil  doers  and  hypocrites  (ver. 


3) ;  and  he  implores  for  them  righteous  recom- 
pense (ver.  4);  and  he  founds  this  judgment  on 
its  necessity  and  describes  it  in  its  reliable  work- 
ings (ver.  5),  whilst  he  himself  in  the  certainty 
of  being  heard  and  of  the  constant  protection  of 
Jehovah,  praises  Him  (ver.  6),  and  furthermore 
will  praise  Him  thankfully  in  songs  (ver.  7) ;  for 
Jehovah  is  the  Protector  and  Deliverer  of  His 
people  and  His  anointed  (ver.  8).  Finally  he 
prays  for  continual  blessings  for  the  people — 
they  are  the, property  of  Jehovah  (ver.  9).  These 
last  two  verses  must  then  be  regarded  as  the 
words  of  the  anointed  himself  unless  we  should 
regard  them  as  an  appendix  of  intercession  for 
the  king  and  the  people  (Hupf.),  and  there  is  no 
apparent  occasion  for  uniting  them  with  the  pre- 
ceding verses.  It  is  then  more  appropriate  to 
think  of  David  as  the  author,  in  the  time  of  the 
trouble  with  Absalom,  although  the  "longing 
turning  towards  the  sanctuary"  (Delitzsch)  ia 


PSALM  XXVIII. 


205 


not  very  apparent.  This  is  better  than  to  think 
of  Josiah  (Ewald),  or  Jeremiah  (Hitzig).  There 
are  frequent  and  evident  resemblances  to  the 
preceding  Psalm. 

Str.  I.  [Ver.  1.  To  Thee  Jehovah,  do  I 
cry;  My  rock,  be  not  silent  from  me, 
lest,  if  Thou  be  silent  from  me,  I  become 
like  them  that  go  down  to  the  pit. — The 
A.  V.  is  not  properly  punctuated.  My  rock  be- 
longs to  the  second  clause.  For  the  meaning  of 
rock  vid.  Ps.  xviii.  2.  The  preposition  JO,  from, 
is  used  with  a  pregnant  meaning=Turn  not 
away  from  me  in  silence,  (De  Wette,  Moll.  Pe- 
rowne,  cl  al  ).*  The  pit  is  the  grave  in  its  nar- 
rower and  broader  sense.  Comp.  Is.  xiv.  15;  Pss. 
xxx.  4,  lxxxviii.  6, 

Ver.  2.  When  I  lift  up  my  hands. f — To 
lift  up  the  hands  and  spread  them  out  towards 
heaven  was  the  usual  posture  of  prayer  with  the 
Hebrews,  (1  Kings  viii.  22,  Is.  i.  15),  so  like- 
wise among  the  Greeks  and  other  ancient  na- 
tions. And  so  also  they  were  lifted  up  towards 
the  sanctuary  at  Jerusalem,  especially  by  the 
later  Jews.  So  the  Mahometans  pray  towards 
Mecca,  and  the  Samaritans  towards  the  holy 
place  of  Mt.  Gerizim.— C.  A.  B.]— To  Thy  holy 
throne-hall. — This  is  literally  the  back  room  as 
a  local  designation  of  the  Most  Holy  place,  (1 
Kings  vi.  5,  16  sq.,  viii.  6,  8),  where  was  the 
throne  of  God  (1  Kings  viii.  30,  39,  43,  49)  in 
the  temple  (1  Kings  viii.  30;  Dan.  vi.  11,  Ps.  v. 
7.)  as  in  heaven  (1  Kings  viii.  22,  54),  to  which 
the  hauls  were  lifted  up  (Pss.  lxiii.  4;  cxxxiv. 
2;  cxli.  2;  Lam.  ii.  19),  and  spread  out  (Ps. 
cxliii.  G;  Ex.  ix.  29,  33;  1  Kings  viii.  22,  38,  54; 
Jos.  i.  1"))  corresponding  with  the  lifting  up  of 
the  heart  (Ps.  xxiv.  4;  Lam.  iii.  41).  This 
meaning  of  debtr  is  completely  proved  by  compar- 
ing with  the  Arabic,  comp.  Delitzsch  and  Hupfeld 
in  loco.  This  was  first  proved  by  C.  B.  Michaelis 
in  1735  in  a  dissertation  (now  printed  in  Potts, 
sylloge  V.  131  sq).  then  first  by  Conrad  Iken 
1748  in  his  Diss.  Phil.  Theol.  I.  214  sq.  In  ac- 
cordance with  the  derivation  from  c?/&6e/-=speak, 
which  Ilengstenberg  again  justifies,  the  ancient 
interpreters  thought  of  an  audience-room  and 
parlor,  and  translated  it  by  oraculum,  Xahr/Tr/piov, 
XprifiaTiort/ptov.  Luther  translates,  chor.  [A.  V. 
holy  oracle~\.% 

[Str.  II.  Ver.  3.  Draw  me  not  away,  e.  g., 
to  destruction,  vid.  Ps.  xxvi.  9;  Ezek.  xxxii.  20; 
Job  xxiv.  22. — "Who  speak  peace  — They 
make  peaceful  and  friendly  professions  whilst 
plotting  mischief  and  war,  hypocrites,  dissem- 
blers, frequently  alluded  to  in  the  Psalms. — 
C.  A.  B.] 

[Str.   III.   Ver.  4.  Render  to  them  their 

desert.— Delitzsch:  "This  phrase  b\Oi  TttTI, 
which  is  frequently  used  by  the  prophets,  means 


*  [Alexander  follows  Hupfeld  in  rendering;  lest  Thou 
hold  Thy  peace  from  mo,  and  I  be  made  like  those  going  down 
(into^  the  pit.  Tho  rendering  in  the  text  is  better.  It  is 
that  of  De  Wetle,  Ewald,  Delitzsch,  Moll,  Perowne,  et  al.— 
C.  A.  It.] 

t  [So  A.  V.,  Hupfeld,  Delitzsch,  Perowne,  et  al.  De  Wette 
translates,  iiecause  I  cry,  etc;  Hitzig,  since  I  cry,  etc.;  Moll 
and  Alexander,  in  my  crying,  etc. — C.  A.  B.] 

t  [Delitzsch  agrees  with  Molland  translates,  to  Thy  holy 
throne-hall ;  Hupfeld  and  Perowne,  to  the  innermost  place  of 
Jfhy  sanctuary  j  BwaJd-to  Thy  holy  chamber;  Hitzig,  to  Thy 
holy  unapproachable  place.— C.  A."  B.] 


to  recompense,  or  repay  to  any  one  what  he 
has  performed  or  rendered,  likewise  what  he 
has  committed  or  deserved.  The  thought  and 
its  expression  remind  us  of  Is.  iii.  8-11,  and 
i.  16." 

Ver.  5.  Because  they  regard  not. — De- 
litzsch :  "The  propriety  of  prayer  for  recom- 
pense is  derived  from  their  blindness  towards 
the  righteous  and  gracious  government  of  God 
in  human  history  (comp.  Is.  v.  12;  xxii.  11). — 
The  contrast  of  HJ3,    build,    with    D~»T"I,   tear 

T  T  T    T 

down  is  in  the  style  of  Jeremiah  (xlii.  10, 
comp.  i.  10,  xviii.  9,  et  al." — 0.  A.  B.] 

[Str.  IV.  Ver.  6.  Because  He  hath  heard, 
— Hupfeld:  "This  is  not  a  praising  God  because 
He  has  actually  heard,  this  being  presupposed  in 
the  perfect,   IDi^  as  Pss.  vi.  9  sq.;  xx.  7;  xxvi. 

1  T    T  ' 

12;  xxxi.  22  sq.;  nor  as  if  he  had,  in  the  mean 
time,  received  an  answer  from  the  sanctuary 
(ver.  2)  as  Hengstenberg  supposes;  but  in  the 
confidence  of  faith." — C.  A.  B.] 

[Str.  V.  Ver.  7.  With  my  song  will  I 
praise  Him. — The  Vulgate  has  a  different 
reading  here,  following  the  Sept.  [It  reads  my 
flesh  [caro  mea,  fj  cap!;  uov)  for  my  heart  in  the 
third  clause,  and  my  will  (ex  voluntate  mea, 
eK^eh'/fxardc  fion)  for  rny  song,  in  the  fourth 
clause. — Delitzsch:  "In  "''Vtfp  the  song  is  re- 
garded as  the  source  of  the  iYVTin.  From  his 
sorrows  springs  the  song,  and  from  the  song 
springs  the  praise  of  Him  who  has  taken  these 
sorrows  away." — C.  A.  B.] 

Str.  VI.  Ver.  8.  Jehovah  is  protection  for 
them. — This  turns  the  glance  upon  the  true 
members  of  the  people  whose  fortune  the  Psalmist 
bears  upon  his  heart  together  with  his  own,  al- 
though they  have  not  been  mentioned  before. 
Hitzig   and   Delitzsch  very  properly   reject  the 

correction   of  'lO/,  which    all   codd.    have,    into 

T 

V2V/  that  is,  for  his  people,  however  appropri- 
ate this  might  be. — And  He  is  the  saving 
defence  of  His  anointed. — This  is  literally, 
the  defence  of  deliverance.  [Delitzsch;  "Jeho- 
vah is  then  \$  because  He  mightily  preserves 
them  from  the  destruction  into  which  they  them- 
selves would  fall  or  be  plunged  by  others;  and 
He  is  the  fUj^UT  TtyD  of  His  anointed  because 
He  surrounds  him  as  an  inaccessible  place  of 
refuge;  which  secures  him  salvation  in  its  ful- 
ness, instead  of  the  ruin  contemplated." — C. 
A.  B.] 

Ver.  9.  Feed  them  and  bear  them  for- 
ever.— This  reminds  us  of  Deut.  i.  81 ;  xxxii.  11 , 
Is.  lxiii.  9.  and  the  conclusion  itself  of  Ps.  iii. 
and  xxix.  [Perowne:  "  It  is  impossible  not  to 
set  in  these  tender,  loving  words,  'feed  them 
and  bear  them,'  the  heart  of  the  shepherd  king. 
Feed  them,  O,  Thou  true  Shepherd  of  Israel, 
(lxxx.  1):  bear  them,  carry  them  in  Thine  arms 
(Is.  lxiii.  9,  xl.  11).— C.  A.  B.] 

DOCTRINAL   AND    ETHICAL. 

1.  If  God  could  be  deaf  and  dumb  to  the  sup- 
plications of  His  servant,  there  could  be  neither 
comfort  nor  hope  for  him.  And  if  God  should 
turn  away  from  him,  his  ruin  would  be  certain. 


206 


THE  FIRST  BOOK  OF  PSALMS. 


But  then  the  servant  of  God  would  share  the 
fate  of  the  wicked.  This  however  is  impossible, 
so  long  as  the  servant  of  God  is  neither  unfaith- 
ful nor  a  hypocrite.  If  ho  can  really  establish 
himself  on  God  as  his  rock,  when  he  lifts  up  his 
hands  and  heart  in  faith  (ver.  7),  to  the  God  en- 
throned in  the  Holiest,  of  All,  then  he  will  expe- 
rience, that  even  on  the  brink  of  an  abyss  there 
is  a  way  of  escape  and  he  will  not  be  drawn 
down  into  its  depths  with  the  ungodly.  For  God 
is  just,  and  shows  Himself  in  His  unchangeable 
faithfulness  and  truth  as  a  rock,  to  those  who 
trust  in  Him  and  abide  by  Him.  Moreover  when 
threatened  with  ruin,  all  depends  on  this  alone, 
his  shoiving  himself  by  his  conduct  as  stand- 
ing on  this  rock  and  fortifying  himself  there  by 
his  actions. 

2.  If  we  not  only  set  before  our  eyes  the  judg- 
ments of  God,  but  likewise  establish  ourselves 
near  to  God  and  on  His  side,  then  there  arises 
partly  a  feeling  of  security  in  the  protection  of  God, 
which  discloses  itself  at  once  as  the  assurance  of 
being  heard  in  prayer,  partly  a  strong  feeling  of 
the  contrast  between  ourselves  and  ungodly  and 
hypocritical  oppressors.  This  feeling  looks  at 
their  conduct  as  they  sin  against  God  and  their 
neighbors,  and  sees  that  it  will  be  doubly  punished, 
and  it  discloses  itself  in  appealing  to  God  to  ex- 
ecute His  judgments.  Under  such  circumstances 
and  feelings  it  is  possible  to  pray;  recompense 
them,  without  sinning. 

3.  The  characteristics  of  the  ungodly,  and  the 
indications  of  their  swift  ruin,  are  their  not  ob- 
serving the  doings  and  actions  of  God,  which  are 
exactly  opposed  to  their  own.  God  will  be  con- 
stantly less  intelligible  and  conceivable  to  them 
whilst  they  blind  themselves  in  such  a  manner 
that  they  fancy  that  they  can  not  only  deceive  men 
by  their  hypocrisy,  but  likewise  can  escape  the 

judgment  of  God  by  not  observing  the  Divine 
government.  But  the  less  attention  they  give  to 
these  things,  the  deeper  they  involve  themselves 
in  wicked  plans,  and  the  more  surely  they  fall 
when  they  least  expect  it,  into  the  recompensing 
hand  of  God. 

4.  God  is  the  Avenger  and  Deliverer,  Defence 
and  Helper,  not  only  for  His  anointed,  but  like- 
wise for  His  people.  For  He  is  not  only  their 
Lord  who  will  not  allow  His  property  and  inhe- 
ritance to  be  taken  from  Him  ;  but  He  is  likewise 
their  Sfopherd  who  watches  and  protects,  cares 
for  and  leads  the  people  especially  belonging  to 
Him;  He  is  their  God  and  Father,  who  bears 
them  in  their  weakness,  "  at  alltimcsfromof  old," 
(Isa.  lxiii.  9),  as  a  man  his  son  (Deut.  i.  31)  and 
as  an  eagle  her  young  (Deut.xxxii.il)  lifting 
them  above  all  hindrances,  and  bearing  them 
forth  out  of  all  dangers,  and  thus  raising  them 
above  all  present  and  all  future  enemies.  (2  Sam. 
v.  12). — "  To  His  work  you  must  look  if  your 
work  is  to  endure  "  (P.  Gerhardt). 

HOMILETICAL   AND   PRACTICAL. 

When  trouble  increases,  trust  in  God  must  not 
decrease  ;  our  prayers  must  not  be  silent,  though 
God  for  a  while  is  silent. — That  prayers  are  not 
heard  for  a  while,  is  no  sign  that  God  is  angry, 
but  that  He  would  try  our  faith,  and  train  tis  in 
patience.  —  Great  sufferings  cannot  choke   the  de- 


sire for  prayer  so  long  as  the  heart  does  not  be- 
come faint-hearted. — The  confidence  of  the  pious  in 
God's  assistance  against  ungodly  enemies,  has  its 
ground  not  in  the  feeling  of  personal  worth,  but  in 
the  assurance  of  Divine  righteousness. — Not  to  ob- 
serve the  Divine  government,  is  a  characteristic  of 
the  ungodly  and  the  sign  of  their  ruin. — Many 
trouble  themselves  no  more  with  God's  judgment 
than  they  do  with  His  commandments ;  but  he  who 
transgresses  the  latter  cannot  escape  the  former. — 
God  recompenses  justly ;  therefore  fear  His  judg- 
ment, but  trust  in  His  righteousness. — The  inno- 
cent may  suffer  much  and  long;  but  they  will  not 
call  upon  God  in  vain,  and  even  when  they  die 
they  will  not  be  swej^t  away  with  the  guilty. — A 
pious  king  seeks  not  only  his  own  deliverance,  but 
the  salvation  of  his  people  at  the  same  time. — He 
who  trusts  God,  has  built  well. — God  not  only 
protects  His  own  children,  in  time,  but  He  like- 
wise blesses  them  for  eternity. 

Starke  :  0  how  sweet  it  is  for  the  soul,  when 
God  hears  it  and  it  is  sure  of  this  in  its  inmost 
nature!  but  how  painful  it  is  when  God  is  silent! 
and  yet  we  must  persevere  in  patience,  until  it 
shall  please  Him  to  hear  our  prayer. — He  who 
would  not  be  carried  away  with  the  ungodly  in 
the  judgment  of  God,  must  be  on  his  guard 
against  their  sins. — To  desire  punishment  for  our 
enemies  out  of  a  spirit  of  revenge,  is  not  Chris- 
tian ;  but  we  may  sigh  to  the  righteous  Judge 
against  the  enemies  of  God  and  His  glory. — If 
God  were  not  the  strength  and  protection  of  His 
Church,  how  could  it  endure  the  power  of  its 
enemies? — If  the  Lord  is  our  strength,  why  do 
we  ever  lament  our  weakness  ?  Is  that  not  per- 
haps a  palliation  of  our  indolence? — Franke : 
In  external  trouble  hypocrites  and  the  ungodly 
go  to  God  in  order  to  be  freed  from  them;  but 
they  do  not  think  of  being  delivered  from  their 
troubles  of  sin,  and  therefore  it  is  no  wonder, 
that  they  are  unable  to  speak  of  answers  to 
prayer. — Renschel:  Although  the  pious  dwell 
among  the  ungodly  yet  they  are  distinguished 
from  them,  1)  by  their  prayers;  2)  by  their  life; 
3)  by  their  reward. — Frisch:  The  help  which 
God  has  postponed  He  has  not  refused. — Her- 
berger:  God's  silence  often  brings  the  greatest 
sorrow  ;  but  God  is  often  silent  in  order  that  He 
may  hear  thee  with  all  the  more  love. — Tholuck  : 
He  who  keeps  the  Lord  before  him  as  the  Mighty 
One,  and  can  hope  in  His  strength,  is  already 
helped. — Taube:  The  prayer  of  the  pious  in 
trouble  is  an  evidence  that  they  have  the  refuge 
as  well  as  need  it. 

[Matth.  Henry:  Nothing  can  be  so  cutting, 
so  killing,  to  a  gracious  soul  as  the  want  of  God's 
favor,  and  the  sense  of  His  displeasure. — Those 
who  are  careful  not  to  partake  with  sinners  in 
their  sins  have  reason  to  hope  that  they  shall 
not  partake  with  them  in  their  plagues,  Rev. 
xviii.  4. — A  stupid  regardlessness  of  the  works 
of  God  is  the  cause  of  the  sin  of  sinners,  and  so 
becomes  the  cause  of  their  ruin. — The  saints 
rejoice  in  their  friends'  comforts  as  well  as  their 
own ;  for  as  we  have  no  less  benefit  by  the  light 
of  the  sun,  so  neither  by  the  light  of  God's 
countenance,  for  others  sharing  therein;  for  we 
are  sure  there  is  enough  for  all,  and  enough  for 
each. — Those,  and  those  only,  whom  God  feeds 
and  rules,  that  are  willing   to  be    taught   and 


PSALM  XXIX. 


207 


guided,  and  governed  by  Him,  shall  be  saved,  and 
blessed,  and  lifted  up  forever. — Barnes  :  It  is 
sufficient  for  us  to  feel  that  God  hears  us ;  for  if 
this  is  so,  we  have  the  assurance  that  all  is  right. 
In  this  sense,  certainly,  it  is  right  to  look  for  an 
immediate  answer  to  our  prayers. — Spcrgeon: 
The  thorn  at  the  breast  of  the  nightingale  was 
said  by  the  old  naturalists  to  make  it  sing;  Da- 
vid's grief  made  him  eloquent  in  holy  psalmody. 
— Gods  voice  is  often  so  terrible  that,  it  shakes 
the  wilderness;  but  His  silence  is  equally  full  of 
awe  to  an  eager  suppliant.  When  God  seems  to 
close  His  ear.  we  must  not  therefore  close  our 
mouths,  but  rather  cry  with  more  earnestness; 
for  when  our  note  grows  shrill  with  eagerness 
and  grief,  Jle  will  not  long  deny  us  a  hearing. 
What  a  dreadful  case  should  we  be  in  if  the  Lord 
should  become  for  ever  silent  to  our  prayers  !  — 
We  stretch  out  empty  hands,  for  we  are  beggars  ; 
we  lift  them  up,  for  we  seek  heavenly  supplies; 
we  lift  them  towards  the  mercy-seat  of  Jesus,  for 


there  our  expectation  dwells. — The  best  of  the 
wicked  are  dangerous  company  in  time,  and 
would  make  terrible  companions  for  eternity  ;  we 
must  avoid  them  in  their  pleasures,  if  we  would 
not  be  confounded  with  them  in  their  miseries. 
— It  is  a  sure  sign  of  baseness  when  the  tongue 
and  the  heart  do  not  ring  to  the  same  note.  De- 
ceitful men  are  more  to  be  dreaded  than  wild 
beasts  ;  it  were  better  to  be  shut  up  in  a  pit  with 
serpents  than  to  be  compelled  to  live  with  liars. 
— God'scursc  is  positive  and  negative;  His  sword 
has  two  edges,  and  cuts  right  and  left.  — They  who 
pray  well,  will  soon  praise  well ;  prayer  and 
praise  are  the  two  lips  of  the  soul. — Heart  work 
is  sure  work ;  heart  trust  is  never  disappointed. 
Faith  must  come  before  help,  but  help  will  never 
be  long  behindhand. — When  the  heart  is  glow- 
ing, the  lips  should  not  be  silent.  When  God 
blesses  us,  we  should  bless  Him  with  all  our 
heart.— C.  A.  B.] 


PSALM  XXIX. 
A  Psalvi  of  David, 

1  Give  unto  the  Lord,  O  ye  mighty, 
Give  unto  the  Lord  glory  and  strength. 

2  Give  unto  the  Lord  the  glory  due  unto  his  name; 
Worship  the  Lord  in  the  beauty  of  holiness. 

3  The  voice  of  the  Lord  is  upon  the  waters : 
The  God  of  glory  thundereth : 

The  Lord  is  upon  many  waters. 

4  The  voice  of  the  Lord  is  powerful ; 
The  voice  of  the  Lord  is  full  of  majesty. 

5  The  voice  of  the  Lord  breaketh  the  cedars ; 
Yea,  the  Lord  breaketh  the  cedars  of  Lebanon. 

6  lie  maketh  them  also  to  skip  like  a  calf; 
Lebanon  and  Sirion  like  a  young  unicorn. 

7  The  voice  of  the  Loud  divideth  the  flames  of  fire. 

8  The  voice  of  the  Lord  shakcth  the  wilderness; 
The  Lord  shaketh  the  wilderness  of  Kadesh. 


9  The  voice  of  the  Lord  maketh  the  hinds  to  calve, 
And  discovereth  the  forests: 

And  in  his  temple  doth  every  one  speak  of  his  glory. 

10  The  Lord  sitteth  upon  the  flood  ; 
Yea,  the  Loud  sitteth  King  forever. 

11  The  Lord  will  give  strength  unto  his  people; 
The  Lord  will  bless  his  people  with  peace. 


208 


THE  FIRST  BOOK  OF  PSALMS. 


EXEGETICAL   AND    CRITICAL. 

Its  Contents  and  Aim. — After  calling  upon 
the  heavenly  beings  to  praise  the  power  anil  glory 
of  Jehovah,  and  to  worship  Him  with  solemnity 
(vers.  1-2),  there  is  a  picturesque  description 
of  a  storm  (vers.  3-9)  advancing  from  the  Me- 
diterranean to  the  mountains  of  Dan  towards  the 
South  (J.  D.  Mich.),  in  the  fearful  sublimity  of 
its  appearance,  and  its  effects  upon  nature;  and 
that  passes  over  into  a  reference  to  the  royal  ma- 
jesty of  Jehovah  at  the  flood,  the  greatest  of  the 
disturbances  of  nature  in  the  ancient  world,  and 
it  exalts  Him  as  ever  abiding  above,  which  will 
likewise  be  for  the  historical  and  saving  good  of 
His  people  (vers.  10-11).  The  Psalm  has 
therefore  not  merely  a  poetic  character  and  aim, 
interwoven  with  general  religious  considerations, 
but  it  is  of  a  historical  and  redemptive  character. 
Its  essential  character  is  not  that  of  a  lyrical  de- 
scription of  a  magnificent  tempest,  which  has  be- 
come a  hymn  (Hupf.),  from  which  finally  an  ap- 
plication is  made  ;  but  on  the  occasion  of  a  storm 
and  under  the  impression  of  its  power  of  commotion 
and  destruction,  the  host  of  the  heavenly  servants 
of  God  are  called  upon  to  worship  (notElohim,but) 
Jehovah,  and  His  people  to  trust  in  Him.  There 
is  no  trace  of  any  particular  historical  circum- 
stance, whether  of  the  carrying  of  the  Ark  of  the 
Covenant  to  Mt.  Zion  (Ruding  )  or  of  trouble  from 
external  enemies,  as  Ps.  xxviii.  from  internal 
enemies  (Hengst.).  But  this  does  not  give  the 
right  of  an  allegorical  reference  of  this  Psalm  to 
the  giving  of  the  Law  at  Sinai  (the  Rabbins  pre- 
vious to  Kimchi),  or  of  its  prophetical  reference 
to  the  Messiah,  and  His  judgment  of  the  nations 
(Kimchi),  or  to  Christ  and  the  power  of  His 
word,  to  whom  magistrates  are  called  upon  to  sub- 
mit themselves  in  homage  and  worship  (Geier,  Seb. 
Schmidt,  et  al.).  The  following  suppositions  are 
likewise  unfounded ;  that  the  Psalm  has  no  per- 
sonal reference,  but  is  sung  from  the  souls  of  the 
peo^Ze  in  order  to  edify  the  congregation  (Hengst.); 
or  that  it  has  for  its  foundation  only  the  general 
idea  of  Jehovah  as  the  God  of  thunder  and  the 
God  of  the  nation  (De  Wette),  or  that  it  has  as 
its  object,  by  describing  the  fearful  power  of  God 
in  the  frightful  phenomena  of  nature,  to  awaken 
the  sleeping  conscience,  and  particularly  to 
arouse  the  proud  rulers  from  their  security,  and 
warn  them  to  submit  to  the  sovereignty  of  God 
(Calvin).  The  sevenfold  repetition  of  the  thunder 
as  the  voice  of  Jehovah  has  become  typical  of  Rev. 
x.  1  sq.,  and  is  to  be  regarded  as  a  holy  number 
(Geier),  whilst  the  repetition  pictures  the  thunder 
as  sounding  clap  upon  clap.  The  kindling  flash 
of  lightning  is  only  mentioned  once  (ver.  7). 
Hengstenberg  however  presses  this  symbolism 
of  number  too  far  with  reference  to  the  use  of 
the  name  of  Jehovah  in  this  and  the  preceding 
Psalm.* — In  the  Septuagint  we  find  an  addition 


*  [Hengstenberg  regards  the  use  of  the  name  of  Jehovah 
ten  times  in  the  main  part  of  the  Psalm,  as  important  (vers. 
3-9),  as  signifying  completeness  and  finish. — Ewald  divides 
the  Psalm  into  five  parts,  the  introduction  and  conclusion 
being  alike  of  four  lines,  the  body  of  the  Psalm  consisting 
of  three  parts  of  five  lines  each,  the  whole  being  thus  highly 
artistic.  The  storm  is  described  in  three  stages.  "At  first 
it  is  heard  in  the  extreme  distance  of  the  highest  heavens 
(vers.  3,  4),  then  in  rapidly  increasing  power  it  covers  the 


to  the  title,  e^oSiov  cKnvf/c  (Vulg.,  incorrectly,  m 
consummatione  tabernaculi),  which  then  seems  to 
imply,  that  it  was  then  sung  (Delitzsch)  on  the 
closing  day  (Lev.  xxiii.  20)  of  the  feast  of  taber- 
nacles [Shemini  Azereth).  In  the  middle  ages  it 
was  used  as  a  prayer  during  storms  as  a  preven- 
tion of  strokes  of  lightning. — The  pretended  re- 
semblances with  the  prophet  Jeremiah  are  very 
weak.* 

Str.  I.  Ver.  1.  Sons  of  Gods.— [A.  V.,  0  ye 
mighty'].  It  is  grammatically  and  etymologically 
admissible  to  translate,  sons  of  the  mighty  =— 
mighty  ones,  rulers,  princes,  (the  Rabbins  and 
many  ancient  interpreters)  ;  so  likewise  sons  of 
idols  =  servants  of  idols  (J.  D.  Mich.,  Doder- 
lein,  Muntinghe).  But  ver.  9  c.  is  against  these 
translations,  for  those  who  are  addressed  are  in 
heaven  above.  Now  Elim  never  occurs  in  the 
usage  of  the  language,  as  plur.  majest.  with  a  sin- 
gular meaning,  but  constantly,  as  plural,  desig- 
nates the  gods  of  the  heathen,  Ex.  xv.  11 ;  xviii. 
11;  Pss.  xcv.  3;  xcvi.  4;  xcvii.  9,  the  debt.  7.s)6- 
fievoi,  1  Cor.  viii.  5,  in  contrast,  with  whom  the 
true  God  Jehovah  is  called  El  Elim  (Dan.  xi.  36) 
or  indeed  El  Elohim  (Jos.  xxii.  22;  Ps.  1.  1),  EL 
haelohim  (Deut.  x.  17)  Elohe  kaelohim  (Ps.  cxxxvi. 
2),  because  these  gods  have  likewise  the  name  of 
Elohim  (Ps.  lxxxvi.  8).  Therefore  we  cannot 
translate  at  once,  sons  or  children  of  God  (Sept. 
et  al.),  or  justify  the  plural  Elim  by  reference  to 
the  grammatical  form  (Gesen.  Gramm.,  \  106,  3  ; 
Ewald  ausf.  Lehrbuch,  \  270  c)  of  an  attraction 
in  composition  as  Ex.  i.  11,  1  Chron.  vii.  5  (De 
Wette),  or  by  the  supposition  that  it  is  a  plural 
of  ben  EL,  formed  after  the  analogy  of  Isa.  xlii. 
22,  compared  with  ver.  7 ;  Isa.  li.  9,  compared 
with  Gen.  ix.  12  ;  Jeremiah  xlii.  8  compared  with 
2  Sam.  xxiv.  4  (Hitzig).  But  if  neither  the  hea- 
then gods  nor  their  sous  are  addressed  here,  but 
manifestly  the  angels,  then  these  constitute  the 
heavenly  company  surrounding  God  (Job  i.  6 ; 
ii.  1) ;  the  heavenly  host  (1  Kings  xxii.  19  ;  Neh. 
ix.  6),  whose  duty  it  is  to  praise  God  (Pss.  lxxxix. 
6;  ciii.  20;  Job  xxxviii.  7,  comp.  Isa.  vi.  3). 
These   are  called,  usually,  sous  of  Elohim   (Gen. 


whole  visible  heavens  (vers.  5-7),  finally  coming  from  the 
north  and  descending  constantly  lower  it  passes  away  in  the 
far  south."  Perowne  :  "The  structure  of  the  whole  is  highly 
artificial,  and  elaborated  with  a  symmetry  of  which  no  more 
perfect  specimen  exists  in  Hebrew.  But  this  evidently  arti- 
ficial mode  of  composition  is  no  check  to  ihe  force  and  fire 
of  the  Poet's  genius,  which  kindles,  and  glows,  and  sweeps 
along  with  all  the  freedom  and  majesty  of  the  storm;  the 
whole  Psalm  being  one  continued  strain  of  triumphant  ex- 
ultation."—C.  A.  B.] 

*  [Wordsworth  on  this  Psalm  indulges  in  a  series  of  fanci- 
ful interpretations.  I  will  give  a  general  specimen  here 
which  will  do  for  the  whole  Psalm.  "The  voice  of  the 
thunder,  and  the  flash  of  the  lightning  spoke  to  the  Psalmist 
of  the  manifestations  of  God's  glory  on  Mount  Sinai,  amid 
thunders  and  lightnings,  at  the  giving  of  the  Law  (Ex.  xix. 
16).  Then  the  'voice  of  the  Lord'  was  heard,  as  Moses  d>- 
scribes,  with  exceeding  power  (see  Exod.  xix.  19;  xx.  \b„ 
and  it  sounded  forth  in  the  thunders  of  the  Decalogue. 
Hence  the  Hebrew  Church  connected  this  Psalm  with  Pente- 
cost, the  Feast  of  the  Giving  of  the  Law  ;  and  in  the  Chi  • 
tian  Church  this  Psalm,  used  in  a  large  portion  of  Christen- 
dom at  the  Epiphany,  and  falling,  as  it  does,  in  t  ie  series  of 
the  octaves  of  the  Ascension,  may  raise  the  thoughts  to  the 
glory  of  the  Creator  and  Redeemer,  manifested  in  love  as 
well  as  iu  power  upon  earth,  and  showing  His  glory  and 
power  by  riding  upon  the  clouds,  and  by  sending  down  the 
Holy  Ghost,  the  Comforter,  from  heaven  at  Pentecost,  with 
the  sound  of  a  rushing  mighty  wind,  and  in  flames  of  fire 
(Acts  ii.  2),  to  strengthen  and  comfort  His  Church." — 0. 
A.  B.J 


PSALM  XXIX. 


209 


vi.  2,  and  iu  the  passage  cited  from  Job)  when  not 
named  maleachim  with  special  reference  to  their 
duty  of  declaring  and  executing  the  will  of  God. 
They  are  likewise  designated  as  the  host  of  the 
holy  ones  (kedoshim)  Job  v.  1  ;  xv.  15,  which  sur- 
round Jehovah,  Ps.  lxxxix.  6,8,  and  entirely  pa- 
rallel with  them,  Ps.  lxxxix.  7,  the  bene  Elim,  so 
that  there  can  be  no  doubt  of  the  sense  (Ps. 
lxxxii.,  on  which  Hupfeld  lays  great  stress,  is  not 
appropriate  here).  The  Chald.  likewise  on  this 
passage  has  the  paraphrase,  hosts  of  angels.  The 
form  of  the  expression  is  explained  by  the  fact 
that  the  word  Elim  as  well  as  Elohim  has  a  gene- 
ral meaning  (Ps.  viii.  G)  and  was  applied  to  va- 
rious beings  of  supernatural  power,  who  might 
be  the  objects  of  religious  reverence,  and  that 
the  expression  ben,  bene  did  not  always  express 
the  physical  derivation  through  generation,  but 
partly  physical  and  partly  moral  dependence,  and 
included  those  who  were  thus  designated  in  one 
body.  There  is  another  translation  in  the  Sept., 
Vulg.,  Syr.,  Jerome,  "sons  of  rams,"  as  a  figu- 
rative designation  of  the  sacrifice.     These  traus- 

lations  lead  to  the  reading  D"  rH,  which  5  codd. 
Kennic,  and  4  de  Rossi  have,  but  it  is  improperly 
explained,  since  this  reading  is  often  found,  Ex. 
xv.  15;  Job  xli.  17;  Ezek.  xxxi.  11  (singular); 
xxxii.  11,  where  this  fundamental  meaning  of 
itrenglh  is  very  ancient,  2  Kings  xxiv.  15,  even  in 

the  form  D'/IX. — Give  to  Jehovah  glory  and 
strength. — This  is  not  to  be  changed  into  "ho- 
nor and  praise,"  but  the  giving  is  a  tribuere,  an 
offering  of  the  tribute  due  to  the  glory  and 
strength  of  God;  recognizing  it  in  words  and 
deeds,  a  dowai  66%av  (Acts  xii.  23  ;  Luke  xvii. 
18;  Rom.  iv.  20). 

Ver.  2.  In  holy  attire. — This  is  the  priestly 
attire  used  at  festivals  in  the  service  of  God  (most 
interpreters  since  Luther),  Ps.  xcvi.  9;  1  Chron. 
xvi.  29,  in  which  priests  and  Levites  likewise 
marched  before  the  Lord  with  music  when  they 
went  forth  to  battle  {2  Chron.  xx.  21).  Hupfeld 
concludes  from  the  last  passage,   where  Tin  is 

construed  with  7,  and  from  Prov.  xiv.  28,  that 
the  reference  is  here  likewise  to  the  Divine  ma- 
jesty and  glory  (so  Aquil.,  Syinrn.,  Chald.,  Je- 
rome, Kimchi),  and  that  the  construction  with  2 
iucludes  perhaps  the  idea  of  the  place,  where  it 
was  revealed,  that  is,  the  sanctuary.  Calvin, 
Ruding.,  Cleric,  after  the  Sept.  and  Syriac,  adopt 
the  latter  view  at  once. — The  reading  in  Ps.  ex. 
3  is  not  entirely  certain.* 

Sir.  II.  Ver.  3.  The  voice  of  Jehovah.— 
[Hupfeld:  "  This  is  not  every  audible  declaration 
of  God  in  nature,  which  speaks  to  us  at  the  same 
time  (Hengst.,  Hofm.),  but  is  only  a  poetical  and 
childlike  name  of  thunder  (comp.  Ps.  xviii.  14), 
that  is  the  murmuring  .  nd  scolding  of  wrath  (com- 
pare Pss.  xviii.  14;  civ.  7),  with  which,  in  con- 
trast with  the  creative  word,  the  interference  of 
God  in  nature  is  connected,  which  restrains  and 
destroys."— C.  A.  B.]— The  great  waters  are 
naturally  not  an  allegorical  designation  of  the 
eolluvH-s  gentium  (J.  H.  Mich.),  nor  hardly  the 
waters  which  were  above  the  vault  of  heaven  ac- 

*  [Perowne :  "In  holy  vestments,  heaven  being  thought  of  as 
on.-  great  tempi.',  an. I  all  the  worshippers  therein  as  clothed 
iu  pnestly  garments,  and  doing  perpetual  service."— C.  A.  B.] 
14 


cording  to  Gen.  i.  7,  comp.  Ps.  cxlviii.  4  (Um- 
breit,  Maurer),  but  either  those  of  the  Mediter- 
ranean Sea  (J.  D.  Mich.,  MuntA,  or  correspond- 
ing with  the  beginning  of  the  description,  those 
of  the  lowering  clouds.  Ps.  xviii.  11;  civ.  3; 
Jer.  x.  13  (most  interpreters). 

[Ver.  4.  The  voice  of  Jehovah  in  power! 
The  voice  of  Jehovah  in  majesty! — Alex- 
ander: "In  power,  in  majesty,  i.  e.  invested 
with  these  attributes,  a  stronger  expression  than 
the  corresponding  adjectives,  strong  and  majestic 
would  be,  and  certainly  more  natural  and  con- 
sonant to  usage  than  the  construction  which 
makes  in  a  mere  sign  of  that  in  which  something 
else  consists." — C.  A.  B.] 

Sir.  III.  Ver.  5.  Breaketh  the  cedars  of 
Lebanon. — The  cedars  and  mountains  are  not 
allegorical  designations  of  the  great  ones  of  the 
earth,  particularly  of  heathen  princes  (the 
Rabbins  and  many  ancient  interpreters),  and 
the  cedars  of  Lebanon  are  no  more  poetical 
designations  of  the  highest  and  strongest  cedars 
(Geier,  Rosenm.,  Hengst.),  than  the  mountains  of 
Lebanon  and  Sirion  and  the  desert  of  Kadesh 
are  a  poetical  use  of  individuals  fur  the  whole 
class  (Hupfeld). 

Ver.  G.  Maketh  them  skip  like  a  calf. — 
[Hupfeld:  "This  is  a  poetical  hyperbole  of  the 
shaking  of  the  earth,  as  afterwards  of  the  desert, 
ver.  8,  like  an  earthquake  occasioned  by  the 
thunder;  a  standing  feature  of  Theophauies 
(vid.  Ps.  xviii.  7  sq.).  So  of  mountains,  Ps.  cxiv. 
4,  6,  with  a  similar  comparison  with  rams  and 
lambs.  The  suffix,  them  (D'),  refers  not  prima- 
rily to  the  mountains  of  Lebanon,  which  are 
mentioned  in  the  second  clause,  as  many  inter- 
preters (even  Ewald,  Olsh.)  suppose,  but  to  the 
cedars  mentioned  in  the  previous  verse  (Geier, 
De  Wette,  Maurer,  Hengst.,  Hitzig,  Delitzsch) ; 
certainly  only  in  consequence  of  the  skipping 
of  the  mountains  on  which  they  stand,  and 
therefore  they  are  mentioned  themselves  in  the 
second  member." — C.  A.  B.]. — Sirion  like  a 
young  buffalo.* — Sirion  (either=glimmer,  or 
coat  of  mail)  is  the  ancient  Sidonian  name  of 
Mt.  Hermon,  according  to  Deut.  iii.  9,  the 
highest  peak  of  the  eastern  range  of  Lebanon. 

Ver.  7.  Cleaveth  the  flames  of  fire. — This 
is  a  poetical  expression  of  forked  lightning. 
So  Syriac,  Chald.,  Vatabl.,  Ruding.,  J.  D.  Mich, 
and  most  recent  interpreters.  The  meaning  of 
the  word  is  rendered  certain  by  Isa.  x.  1~>,  where 
the  reference  is  to  cleaving  timber. f  The  usual 
meaning  :  hew  out,  particularly  stoues  and  from 
stones  (Sept.),  is  possible  here,  namely  in  the 
sense,  that  the  flames  are  beaten  out  of  the 
clouds,  as  sparks  out  of  the  flint  (Calvin).  But 
the  usual  ancient  translation,  hew  as  flames  of 
fire  (Luther),  or  with  flames  of  fire  (Geier, 
Hengst.  [Alexander])  is  against  the  language. 
And  the  interpretation:  to  cut  out  the  flames  of 
fire  (von  Hofmann),  that  is,  that  the  storm  wind 
gives  direction  and  form  to  the  blazing  flames, 
affords  a  monstrous  figure. 


*  [A.  V.  translates  young  iniicnrn—vid.  notes  on  Ps.  xxii. 
12.— C.  A.  B.] 

t  [Perowne:  "With  every  thunder-peal  comes  the  terrible 
forked  lightning,  so  striking  in  tropical  and  eastern  lands. 
Its  vivid,  zig-zag,  serpent-like  flash  is  given  in  a  few  words." 
— C.  A.  B.J 


210 


THE  FIRST  BOOK  OF  PSALMS. 


Sir.  IV.  Ver.  8.  The  wilderness  of  Ka- 
desh. — Kadesh,  literal ly^set  apart.  This  was 
that  part  of  the  Arabic  desert  west  of  the  gra- 
nite and  porphyry  mountains  of  Edorn,  which 
was  a  part  of  the  great  desert  (Deut.  i.  19;  xi. 
24  ;  Jer.  ii.  6),  and  which  was  covered  with  hills 
of  chalk  and  drift  sand.  Conip.  Gen.  xx.  4  ; 
Num.  xiii.  26. 

Str.   V.    Ver.   9.    Maketh    the    hinds    to 

calve. — Instead  of  JVfTX  the  Syriac  read  JYITX. 
oaks,  or  terebimhs,  and  some  interpreters  (Lowth, 
Venema,  Muntitig. )  have  adopted  it.  But  Joh 
xxxix.  1  sq.  decides  for  the  usual  reading, 
and  is  not  in  favor  of  the  view  that  the  refer- 
ence is  to  the  severe  labor  of  the  hinds  in  calv- 
ing in  the  month  of  May,  which  is  rendered 
easier  by  the  storm  (Bochart,  Hieroz.  I.,  lib.  3, 
cap.  17,  after  the  Rabbins),  but  of  a  premature 
delivery,  brought  on  by  fright,  as  1  Sam.  iv.  19 
sq.,  in  the  case  of  the  wife  of  Phinehas.  This 
is  brought  about,  according  to  Pliny  [Hist.  Nat., 
VIII.,  47),  by  the  thunder  even  with  solitary 
sheep,  and,  according  to  Ewald,  is  likewise 
mentioned  by  Arabic  authors  with  reference  to 
hinds. — And  strippeth  forests. — This  is  not 
of  laying  bare  the  roots  of  the  trees,  or  of  the 
forest  by  the  wind  (many  of  the  older  interpre- 
ters), so  not  of  stripping  the  trees  of  their 
leaves  and  boughs  by  the  storm  (Calv.,  De- 
litzsch),  or  by  the  shower  (Hitzig),  but  the  peel- 
ing off  of  the  bark  (Joel  i.  7)  by  the  lightning 
(Hupf.),  since  the  word  properly  means  "  dis- 
cover" (Sept.,  Jerome,  Isaki,  Luther  [A.  V.]). 
— And  in  His  temple  speaks  every  one  : 
glory  ! — The  palace  of  God  is  not  the  earthly 
temple  (Rabbins),  or  the  Church  (Calvin  and 
most  older  interpreters),  so  likewise  not  the 
world  (Cleric.)  in  which  sense  it  is  improperly 
translated  "  in  His  entire  palace  "  (Rosenm.), 
but  heaven  (Chald.,  Geier,  et  al.).  The  partici- 
ple omer  expresses  the  simultaneousness  of  the 
praise  with   the   terrors   (Ewald,*   von   Hofm., 

Hupfeld).  The  suffix  in  \12  is  correctly  ren- 
dered by  the  Chald.  in  the  paraphrase  :  all  His 
servants.  It  is  used  in  reference  to  the  preced- 
ing "in  His  palace  "  (Hitzig),  but  not  in  direct 
reference  to  the  palace  itself=its  totality  (Heng 
stenberg,  [Alexander]),  or  to  the  sons  of  Gods, 
ver.  1  (De  Wette),  but  to  an  indefinite  general 
subject  (Hupfeld)=7raf  tic  (Sept.,  Syr.),  which 
receives  its  more  specific  meaning  from  the  con- 
text. [Delitzsch  :  "  It  happens  as  the  poet  de- 
sired in  vers.  1,  2.  Jehovah  receives  back  the 
glory  displayed  in  the  world  in  a  thousandfold 
echo  of  worship." — C.  A.  B.] 

Str.  VI.  Ver.  10.  Jehovah  has  sat  en- 
throned above  the  Flood.— The  reference  to 
the  Flood  is  decided  partly  by  the  article,  partly 
by  the  word  mabul  (Syr.  momul),  Gen.  vi.-xi., 
which  is  used  only  with  this  reference.  And 
this  is  not  a  mere  recollection  of  the  flood  (Ew- 
ald, Kurtz),  comparing  it  with  the  overflowings 
effected  by  the  rain-storm  (Ruding.,  J.  D.  Mich., 
Koster,  Olsh.,  Hitz.),  or  to  the  heavenly  ocean 
(Maurer),  upon  which  (7  used  as  in  Ps.  ix.  4, 
approved  likewise  by  Baur  in   De  Wette's  com- 


*  [Ewald  translates  at  once :  "  whilst  in   His  palace — all 
'     '  glory.' "— C.  A.  B.] 


njentary)  Jehovah  sits  enthroned.  Since  IV)"1 
indicates  not  only  the  royal  sitting  of  Jehovah, 
but   likewise    His   judicial    sitting    (Ps.    ix.    7; 

cxxii.  5),  it  is  better  to  regard  the  7  either  as 
of  the  purpose=of  producing  it  (von  Hofm., 
Delitzsch)  as  Koster,  Olsh.,  .Hitzig  take  it,  with 
a  generalizing  of  the  Flood  ;  or  in  the  sense  of 

7>?=above,  Ps.  vii.  7  (Hupfeld),  sinpe  the  Di- 
vine judgment  includes  likewise  a  deliverance 
(Chald.),  and  both  references  are  here  men- 
tioned. The  supposition  of  a  mere  reference  to 
time=at  (Baihing.,  Hengst.  [Alexander]),  weak- 
ens the  sense.  The  Vulgate  does  this  still  more 
in  its  rendering,  which  as  the  ^ept.  in  some 
codd.  reads:  Jehovah  inhabits  the  flood;  in 
others  reads:  makes  to  inhabit. — And  so  'will 
Jehovah  sit  as  King  forever. — The  future 
with  vav  is  in  a  significant  contrast  with  the 
preterite  of  ver.  10  a,  and  is  not  to  be  regarded 

as  a  preterite,  D7\j?7  being  translated,  in  primi- 
tive time  (Sachs) ;  but  it  cannot  be  explained 
too  specifically  either  of  the  coming  Messianic 
judgment  (Rabbins),  or  with  reference  to  a 
coming  flood  of  fire  and  brimstone  (Ephroem 
Syr.,  J.  H.  Mich.),  or  to  the  saving  water  of 
Baptism,  with  reference  to  1  Pet.  iii.  21  (Luther, 
Seb.  Schmidt  et  al.).  "  Whilst  we  still  hear  the 
voice  of  the  Lord  in  the  rushing  of  the  storm 
through  the  forests  stripped  of  their  leaves,  the 
poet  snatches  us  away  at  once  from  the  tumult 
of  earth  and  places  us  amid  the  choirs  of  the 
heavenly  temple,  which  above  in  holy  silence 
sing  glory  and  praise  to  the  Eternal"  (Umbreit). 
[Ver.  11.  ."  ^tovah  will  bless  His  people 
with  peaces  '-Delitzsch:  "How  impressive 
the  closing  word  of  this  Psalm!  It  is  arched  as 
a  rainbow  above  it.  The  beginning  of  the 
Psalm  shows  us  the  heavens  open  and  the  throne 
of  God  in  the  midst  of  angelic  songs  of  praise, 
and  the  close  of  the  Psalm  shows  us  on  earth,  in 
the  midst  of  the  angry  voice  of  Jehovah  shaking 
all  things,  His  people  victorious  and  blessed 
with  peace.  Gloria  in  ezcelsis  is  the  beginning 
andjuaz  in  terris  the  end." — C.  A.  B.] 

DOCTRINAL   AND   ETHICAL. 

1.  God  has  a  glory  and  a  power  which  are 
peculiar  to  His  nature,  and  He  gives  them  to  be 
known  likewise  on  earth  and  in  heaven,  so  that 
He  may  be  named  after  them  and  yet  His  name 
not  be  an  arbitrary  title,  but  an  expression  of 
His  nature.  On  the  ground  of  this  and  in  con- 
sequence of  it,  He  will  have  in  heaven  and  on 
earth  the  recognition  to  which  He  is  entitled.  He 
insists  upon  His  glory  and  demands  the  tribute 
due  to  it,  whilst  He  calls  attention  to  His  acts  as 
well  as  to  His  works. 

2.  Even  in  nature  God  declares  Himself  in  its 
commotions  as  its  Lord  and  Master.  That  which 
transpires  in  the  phenomena  of  nature  is  not  a 
play  of  hidden  powers;  and  we  have  to  trace 
in  them  not  the  motions  of  the  world-spirit,  not 
the  operation  of  the  gods  of  nature,  not  the 
rushing  of  the  spirits  of  the  elements,  but  the 
scolding  and  government  of  Jehovah,  the  God  of 
historical  revelation  ;  and,  therefore,  we  need  not 
fear  them  although  all  creatures  tremble  and 
quake.     For  Jehovah  makes  nature  the  servant 


PSALM  XXIX. 


211 


of  His  ends  in  the  government  and  redemption  of 
the  world,  and  He  is  not  only  a  King  in  the 
kingdom  of  heaven  and  over  His  chosen  people,  but 
He  is  the  Almighty  and  Eternal  ruler  of  all 
things. 

3.  When  the  voice  of  Jehovah  is  heard  in  the 
thunder,  the  conscience  may  be  awakened  and 
with  the  remembrance  of  the  judgment  of  God 
thoughts,  especially  of  the  Flood,  may  be  excited 
in  the  heart  in  connection  with  storms  and 
showers,  earthquakes  and  floods.  But  the  same 
God  who  at  the  Flood  made  known  His  royal  do- 
minion in  judging  the  world  aud  delivering  a 
seed  of  His  people,  now  likewise,  when  He  puri- 
fies the  air  by  a  storm,  bestows  refreshment  to 
the  land,  fruitfulness  and  the  blessings  of  the 
harvest,  aud  acts  in  the  same  manner  in  the  life 
of  the  people  and  in  the  history  of  the  world. 
Hence  His  people  have  every  reason,  when  there 
are  such  declarations  of  the  power  of  God  in 
nature  and  above  nature,  which  are  praised  in 
heaven  as  revelations  of  His  glory,  to  strengthen 
their  faith  in  His  help  and  their  hope  in  His 
blessing  in  stormy  times  and  amidst  the  commo- 
tions of  life,  by  a  remembrance  of  the  analogous 
government  of  God  in  history.  Many  ancient  in- 
terpreters, misunderstanding  this  connection 
and  internal  advance  of  the  thought,  have  fallen 
upon  a  mere  allegorical  explanation  and  symbo- 
lical interpretation  of  the  entire  Psalm,  and 
have  then  partly  understood,  not  only  by  t he 
sons  of  God,  but  likewise  by  the  cedars  of  Le- 
bation,  the  great  ones  of  the  earth,  and  so  like- 
wise by  the  palace  the  temple  at  Jerusalem,  and 
indeed  by  Jehovah's  voice  the  ^reaching  of  the 
Divine  word;  and  partly  have  23arded  Lebanon, 
Sirion,  the  desert  as  symbolical  designations  of 
historical  relations  or  indeed  of  spiritual  condi- 
tions. Roman  Catholic  interpreters  have  often 
found  a  particular  reason  for  this  in  the  circum- 
stance, thatver.  5  b  in  the  Sept.  and  Vulg.  reads: 
"and  the  beloved  (is)  as  a  young  unicorn,"  and 
ver.  5  a  in  the  Vulg.,  differing  there  from  the 
Sept.,  "  and  will  crush  them  as  calves  of  Leba- 
non." Even  Sehegg  brings  this  verse  into  direct 
connection  with  the  words  of  the  title  of  the 
Sept.,  and  Vulg.  referring  to  the  feast  of  the 
dedication  of  the  tabernacle,  and  interprets  it 
of  the  election  of  Judah  the  beloved  (or  even  of 
Zion,  Ps.  lxviii.  16),  which  resembles  the  uni- 
corn in  freshness  of  life  and  strength,  in  con- 
trast with  the  rejection  of  Ephraim,  Ps.  lxxviii. 
67,  the  calf  of  Lebanon  crushed  by  the  Lord 
(Isa.  viii.  9),  with  reference  to  the  comparison 
of  Joseph  with  a  bullock  (Deut.  xxxiii.  17),  and 
to  the  places  of  the  worship  of  the  calf  in  the 
kingdom  of  Israel,  in  the  South  at  Bethel,  in 
the  North  at  Dan  in  Lebanon.  The  desert  is 
then  saiil  to  indicate  man's  renouncing  all  his 
earthly  advantages  and  merits,  and  the  shaking 
of  it  to  mean  its  fructification  and  transforma- 
tion (Ps.  cvii.  ::•")  ;  tsa.  li.  :5),  which  is  to  be  ex- 
pected when  the  sevenfold  flame  of  the  Holy 
Spirit  pours  itself,  in  the  Sacraments,  over  the 
soul  shaken  by  the  preaching  of  the  Gospel. 
This  is  sufficient  to  bring  to  mind  the  arbitrari- 
ness and  d anger  of  the  allegorical  interpretation 
of  Scripture  and  to  clearly  show  its  essential 
difference  from  the  interpretation  of  the  language 
of  nature  speaking  by  signs  aud  a  practical  use 


of  it  for  the  edification  of  the  congregation. 
"  The  voice  of  God  sounds  at  first  in  the  thunder 
of  the  song  causing  all  things  to  shake  ;  but  at 
the  end  it  vanishes  softly  away  in  the  quicken- 
ing drops  of  the  words:  He  blesses  His  people 
with  peace  "  (Umbreit). 

HOMILETICAL   AND    PRACTICAL. 

Many  who  are  now  cold  and  careless  in  prais- 
ing God  and  celebrating  His  holy  name,  would 
give  honor  to  the  Lord,  if  they  were  mindful  of 
His  glory. — From  the  Almighty  God  comes  the 
blessing  of  peace  upon  His  worshipping  people. — ■ 
The  manifestation  of  the  omnipotence  of  God 
should  lead  us,  1)  to  praise  His  glory  with  ado- 
ration, 2)  to  shun  His  judgment,  3)  to  resign 
ourselves  to  His  protection. — God  will  have  the 
honor  due  Him  at  first  in  heaven,  but  afterwards 
on  earth ;  all  11  is  manifestations  in  nature  as  well 
as  in  history  should  remind  us  of  this. — What  a 
consolation  it  is,  that.  God  is  1)  the  Almighty 
Lord  of  all  things,  2)  the  righteous  Judge  of  all 
the  world,  3)  the  King  of  His  people,  bestowing 
blessings. — All  the  manifestations  of  the  power  of 
God  are  likewise  revelations  of  His  glory  and 
His  royal  government,  which  is  ever  the  same. — 
When  a  storm  reminds  us  of  the  Flood  and  the 
Flood  of  the  Divine  judgment  we  should  not  for- 
get, that  it  is  one  and  the  same  God,  who  in  the 
storm,  the  flood  and  the  judgment  brings  to  light 
not  only  the  terrors,  but  likewise  the  blessings  of 
His  royal  glory. — In  the  phenomena  of  nature  as 
well  as  the  events  of  the  world,  God  speaks  to  men ; 
it  is  well  for  those  who  hearken  to  God's  voice, 
take  heed  to  God's  government  and  worship  God 
as  the  Lord  of  glory  in  holy  attire. — It.  is  re- 
vealed amidst  the  terrors,  destructions  and 
dangers  in  the  world,  what  we  know  of  God, 
think  of  Him  and  espe>-t  from  Him. — The  particu- 
lar exhibitions  of  the  Divine  majesty  on  earth 
are  transient,  the  majesty  and  power  itself  re- 
main to  this  King  forever. 

Starke  :  He  who  perceives  and  experiences 
the  power  of  the  voice  of  the  Lord,  may  like- 
wise experience  in  his  soul  the  glory  of  God. — 
If  the  voice  of  the  Lord  goes  with  such  power 
and  strength  in  the  physical  thunder  storm,  what 
will  be  said  of  the  wonderful,  penetrating  power 
of  the  thunder  of  His  word  which  is  yet  to  be 
heard  on  all  waters  among  all  nations? — The 
Lord  sits  in  judgment  over  all  those  who  refuse 
to  obey  His  voice,  as  at  the  time  of  the  Flood  He 
judged  His  first  world. — Osiander:  God  has 
no  pleasure  in  Bplendid  and  costly  attire  and 
ornaments,  which  are  highly  esteemed  by  the 
world,  but  He  is  pleased  with  spiritual  attire, 
when  the  heart  is  purified  within  by  faith  and  is 
adorned  with  all  kinds  of  Christian  virtues. — 
Fritsch  :  The  greatest,  honor  of  a  prince,  court, 
city,  land  is.  that  God's  honor  dwells  there. — 
Renschbl  :  Take  heed  of  the  voice  of  the  Lord; 
this  shows  thee  His  power  and  takes  away  from 
thee  thy  pride. — Rieoer  :  We  cannot  give  the 
Lord  anything;  but  it  is  our  business  to  know 
and  confess  His  name. — Thou'ck  :  If  the  saints 
already  on  earth  as  soon  as  the  storms  of  God  roar, 
worship  in  priestly  reverence,  how  much  more 
those  in  heaven. — Von  Gf.rlacii  :  Those  things 
which  among  men  are  for  the    most    part   far 


212 


THE  FIRST  BOOK  OF  PSALMS. 


apart,    are    united    in    God's    works,     infinite 
power  and  symmetrical  beauty. 

[Mattii.  Henry:  If  we  would  in  hearing  and 
praying,  and  other  acts  of  devotion,  receive 
grace  from  God,  we  must  make  it  our  business 
to  give  glory  to  God. — Whenever  it  thunders  let 
us  think  of  this  Psalm;  and  whenever  we  sing 
this  Psalm  let  us  think  of  the  dreadful  thunder- 
claps we  have  sometimes  heard,  and  thus  bring 
God's  word  and  His  works  together,  that  by 
both  we  may  be  directed  and  quickened  to  give 
unto  Him  the  glory  due  unto  His  name;  and  let 
us  bless  Him  that  there  is  another  voice  of  His 
besides  this  dreadful  one,  by  which  God  now 
speaks  to  us,  even  the  still  small  voice  of  His 
Gospel,  the  terror  of  which  shall  not  make  us 
afraid. — When,  the  thunder  of  God's  wrath  shall 


make  sinners  tremble,  the  saints  shall  lift  up 
their  heads  with  joy. — Spukgeon  :  Just  as  the 
eighth  Psalm  is  to  be  read  by  moonlight  when  the 
stars  are  bright,  as  the  nineteenth  needs  the  rays 
of  the  rising  sun  to  bring  out  its  beauty,  so  this 
can  be  best  rehearsed  beneath  the  black  wing  of 
tempest,  by  the  glare  of  the  lightning,  or  amid 
that  dubious  dusk  which  heralds  the  war  of  ele- 
ments.— The  call  to  worship  chimes  in  with  the 
loud  pealing  thunder,  which  is  the  church  bell 
of  the  universe  ringing  kings  and  angels,  and 
all  the  sons  of  earth  to  their  devotions. — His 
voice,  whether  in  nature  or  revelation,  shakes 
both  earth  and  heaven ;  see  that  ye  refuse  not 
Him  that  speaketh.  If  His  voice  be  thus  mighty, 
what  must  His  hand  be  !  beware  lest  ye  provoke 
a  blow. — C.  A.  B.] 


PSALM  XXX. 

A  Psalm  and  Song  at  the  dedication  of  the  house  of  David. 

1  I  will  extol  thee,  O  Lord  ;  for  thou  hast  lifted  me  up, 
And  hast  not  made  my  foes  to  rejoice  over  me. 

2  O  Lord  my  God, 

I  cried  unto  thee,  and  thou  hast  healed  me. 

3  O  Lord,  thou  hast  brought  up  my  soul  from  the  grave : 
Thou  hast  kept  me  alive,  that  I  should  not  go  down  to  the  pit. 

4  Sing  unto  the  Lord,  O  ye  saints  of  his, 

And  give  thauks  at  the  remembrance  of  his  holiness. 

5  For  his  anger  endureth  but  a  moment ; 
In  his  favour  is  life : 

Weeping  may  endure  for  a  night, 
But  joy  cometh  in  the  morning. 

6  And  in  my  prosperity  I  said, 
I  shall  never  be  moved. 

7  Lord,  by  thy  favour  thou  hast  made  my  mountain  to  stand  strong : 
Thou  didst  hide  thy  face,  and  I  was  troubled. 

8  I  cried  to  thee,  O  Lord  ; 

And  unto  the  Lord  I  made  supplication. 

9  What  profit  is  there  in  my  blood, 
When  I  go  down  to  the  pit? 
Shall  the  dust  praise  thee  ? 
Shall  it  declare  thy  truth  ? 

10  Hear,  O  Lord,  and  have  mercy  upon  me : 
Lord,  be  thou  my  helper. 

11  Thou  hast  turned  for  me  my  mourning  into  dancing: 

Thou  hast  put  off  my  sackcloth,  and  girded  me  with  gladness; 

To  the  end  that  my  glory  may  sing  praise  to  thee,  and  not  be  silent. 

12  0  Lord  my  God,  I  will  give  thanks  unto  thee  for  ever. 


PSALM  XXX. 


213 


EXEGETICAL   AND   CRITICAL. 


Its  Contents.  For  the  Title  vid.  Introduction.* 
Thanksgiving  for  Divine  deliverance  from  great 
peril  of  death  begins  the  Psalm  (vers.  1-3), 
which  is  followed  by  an  appeal  to  the  congrega- 
tion to  praise  the  goodness  of  God,  which  soon 
changes  the  deserved  trouble  into  abiding  joy 
(vers.  4-5).  This  has  been  shown  in  the  life  of 
the  Psalmist,  who  mentions  his  false  feelings  of 
security  and  his  boasting  (ver.  6),  and  his  terror 
when  he  perceived  the  loss  of  the  Divine  favor, 
which  constitutes  the  true  basis  of  his  power  (ver. 
7).  He  then  states  the  fact  (ver.  8),  and  the  man- 
ner (vers.  9-10)  of  his  prayer  and  his  experience 
of  help  (ver.  11),  in  order  that  he  may  praise  God 
without,  intermission,  as  he  voivs  likewise  to  do 
(ver.  12).  Comp.  P.  Gerhard's  hymns:  " Ich 
preise  dich  und  tinge,"  and,  "  Sollt  ich  mcinem  Gott 
nicht  singen,"  witli  the  refrain  from  ver.  5  f 

Sir.  I.  Vers.  1-3.  For  Thou  hast  drawn  rne 
up. — The  Hebrew  word  is  used  in  Ex.  ii.  16,  19 
of  drawing  water  from  a  well  and  so  is  figura- 
tively applied,  Prov.  xx.  5.  But  this  is  not  the 
original  idea  of  the  word,  according  to  Hupfeld, 
but  is  itself  a  particular  application  of  the  idea 
of  drawn  up,  which  is  here  rendered  by  all  an- 
cient translators  and  interpreters  (so  A.  V. 
lifted  me  up).  This  does  away  at  once  with  the 
chief  point  of  the  hypothesis  of  Hitzig,  that  the 
reference  is  to  the  deliverance  of  the  prophet 
Jeremiah  from  the  slimy  cistern  (Jer.  xxxviii.). 
The  deep  place  in  question  is  manifestly  stated 
in  ver.  3  [as  sheol  and  grave,  vid.  Pss.  vi.  5  and 
xvi.  9. — C.  A.  B.]  ;  and  since  there  is  described 
there,  not  a  great  danger  in  general  in  a  sym- 
bolical manner  (Calv.,  Hengst..),  or  in  hyperboli- 
cal expressions  (De  Wette,  Hupf.),  but  the  near 
peril  of  death,  we  cannot  understand  the  healing 
ver.  2,  which  is  parallel  with  the  drawing  up,  of 
help  and  salvation  in  general,  but  rather  of  de- 
liverance from  sickness.  For  the  reading  and 
the  construction  of  ver.  3  b  vid.  Hupfeld. — Thou 
hast  quickened  me  from  among  those 
that  go  down  to  the  grave.  [Hupfeld: 
"Hell  and  grave  are  ideas  usually  interchanged 

*  [Tho  genitive  "of  David''  does  not  belong  to  "  tlio 
house  "  but  to  "A  Psalm."  Riebm  is  probably  correct  in 
regarding  the  j"V3n  J"\.3Jn~Vtl/  as  a  later  liturgical  addi- 
tion to  the  Title,  showing'that  it  was  to  bo  used  at  the  feast 
of  Dedication,  which  was  instituted  by  Judas  Maccabeus  in 
1GJ  B.  C.  to  commemorate  tho  purification  of  tho  Temple 
from  its  desecration  by  Antiochus  Epiphanos.  "Vi?  is  not 

used  in  tho  Title  of  any  other  Psalm  of  tho  first  book.  The 
Psalm  would  then  have  a  general  reference  to  David's  recov- 
ery from  sickness  corresponding  with  Ps.  xvi.  and  there  is 
no  reference  to  a  house  of  his  own  or  to  the  temple  in  the 
Psalm,  Hut  it  might  very  properly  bo  used  at  the  (east  of 
Dedicati  in  In  subsequent  times  when  once  fixed  by  tho  cir- 
cumstances of  the  Maccabean  period.  If  however  the  Title 
is  to  bo  regarded  as  entirely  original  the  house  is  not  tho 
house  of  David,  whether  at  its  reconsecration  from  the  defile- 
ment of  Absal  im  (2  Sam.  xx. 3),  Calvin,  Cocc,  Ueier,  ft  a!.,  or 
the  rebuilding  of  the  citadel  of  Zion  which  David  >. 
as  the  pledge  of  the  greatness  of  his  empire  (Dclltzsch,  Moll, 
Perowne  et  at.),  which  is  better;  but  to  the  . 
And  then  it  does  not  refer  to  tho  temple  of  Solomon  (Chald., 
Rabbins.  Hupf.,  et  <it.),  but  to  the  dedication  of  the  thresh- 
ing floor  of  Arannah  (2  Sam.  xxiv.  20,  sq.)  after  the  three 
days'  plague  (Rosenm.,  Venema,  Ilcngst.,  Keil,  Tholuck, 
Alexander,  et  at.).-— 0.  A.  B.] 

t  [  Delitzscli :  "  The  call  to  praise  God  which  in  Ps.  xxix. 
goes  forth  to  the  angels  above,  in  Psalm  xxx.  is  directed  to 
the  pious  hero  below." — C.  A.  B.j 


and  parallel:  and  JO,  from,  is  used  at  first  of 
the  place  out  of  which  he  was  drawn,  then  of 
the  association  of  those  who  are  there,  from 
which  he  is  taken  away." — C.  A.  B.] 

Sir.  II.  Ver.  4.  And  praise  His  holy 
memory. — Memory  is  parallel  with  name,  Ex. 
iii.  15;  Is.  xxvi.  8;  Hos.  xii.  G;  Ps.  xcvii.  12; 
exxxv.  13,  yet  is  not  identical  with  it.  The 
name  makes  God  known,  the  memory  brings  God 
and  our  duty  to  Him  to  remembrance. 

Ver  5.  For  a  moment  (passeth)  in  His 
anger,  a  life  in  His  favor;  at  even  weep 
iug  turneth  in  (literally,  passeth  the  night), 
and  in  the  morning — shouts  of  joy. — The 
figurative  character  of  these  pregnant  words  is 
misunderstood  by  Hengst.  and  Hitzig  and  ap- 
plied in  the  interest  of  their  hypotheses,  which 
however  different  in  other  respects,  coincide  in 
this,  that  they  make  all  depend  upon  the  dura- 
tion of  a  single  day.  And  it  is  the  more  re- 
markable when  H'ngstenberg  denies  the  parallel- 
ism of  the  thought  in  ver.  5  6,  and  translates: 
for  His  wrath  brings  on  a  (sad)  moment,  His 
favor  life.  At  any  rate,  usage  demands  that 
i'JT  should  only  be  regarded  as  a  designation  of 
time.  It  is  true  that  D'T]  includes  usually  the 
material  contrast,  with  death,  in  accordance  with 
its  Biblical  meaning;  and  so  Geier  likewise 
translates  delectatur  w7r/:=God  has  pleasure  in 
the  life,  and  not  in  the  death  of  the  sinner:  but 
this  destroys  tho  parallelism  at  once.  But  Ps. 
xxvii.  4.  shows  that  the  idea  of  time  may  under 
certain  circumstances,  even  in  this  world,  appear 
as  the  only  one.  So  likewise  in  Is.  liv.  7,  8,  an 
everlasting  grace  is  contrasted  with  the  moment 
of  anger  just  as  here  a  lifelong  favor.  The 
Vulgate  has  after  the  Sept.  (which  reads  0*1% 
quoniam  ira  in  indignatione  ejus.  So  Roman  Catho- 
lic interpreters  in  their  expositions  assert  that 
the  cause  is  used  instead  of  the  effect,  wrath  in- 
stead of  punishment ;    particularly  death. 

Str.  III.  [Ver.  0.  And  as  for  me. — Perowne: 
"The  pronoun  with  the  conjunction  thus  at  the 
beginning  of  a  clause  is  always  emphatic,  and 
generally  stands  in  opposition  to  something  go- 
in"1  before,  either  expressed  or  understood. 
Here  there  is  a  tacit  opposition  between  the 
Psalmist's  present  and  his  former  experience. 
Now  he  had  learnt  through  the  lesson  of  suffer- 
in^  to  trust  in  God.  Before  that  suffering  came, 
he  had  begun  to  trust  in  himself.  '  I  seemed  so 
strong,  so  secure,  I  began  to  think  within  my- 
self, I  shall  never  be  moved  ;  Thou  hadst  made 
my  mountain  so  strong.  And  then  Thou  didst 
hide  Thy  face,  and  I  was  troubled'  " — C.  A.  B.] 

Ver.  7.  Hadst  Thou  appointed  strength  to 
my  mountain. — The  Vulgate  has  instead  of 
"  to  my  mountain"  decorimeo  after  the  Sept.  ru 
K'l/.'/.u  pov,  which  presupposes  the  reading  'Till 
So  likewise  the  Syriac.  Tho  Chald.  has:  Thou 
ha8<  placed  me  on  strong  mountains,  which  Hup- 
feld prefers,  and  it  is  certainly  belter  thin  the 
interpretation  of  others:  on  my  strong  mountain. 
The  Hebrew  verb  TO>TI  with  the  accusative  of 
the  thing  and  dative  of  the  person  leads,  how- 
ever, to  the  idea  of  appoint=givc,  oomp.  2  Chron. 
xxxiii.  8,  with  2  Kings  xxi.  8.  The  mountain 
is  not  so  much  a  symbol  of  dignity  and  gi-f  at 
as  either  of  security  and  of  success,  or  of  domin- 


214 


THE  FIRST  BOOK  OF  PSALMS. 


ion,  especially  of  the  David ic  kingdom  (2  Sam. 
vi.  9,  12;  Mio.  iv.  8).— [Thou  didst  hide  Thy 
face,  I  was  frightened. — For  an  explanation 
of  God's  hiding  iiis  face  vid.  Ps.  xiii.  1.  The 
A.  V.   "troubled"  is  too  weak. — C.  A.  B.] 

Sir.  IV.  Ver.  9.  What  profit  by  my 
blood,  by  my  going  down  to  the  grave? 
can  dust  praise  Thee  ?  can  it  declare 
Thy  truth  ? — The  mention  of  blood  does  not 
lead  necessarily  to  the  idea  of  a  violent  death,  for 
the  soul  is  in  the  blood.  [Compare  the  argument 
in  Ps.  vi.  5,  also  Ps.  Ixxxviii.  10,  12  and  in 
Hezekiah's  words  Is.  xxxviii.  18,  19,  which  is 
manifestly  based  on  David's  words.  Delitzsch: 
"His  prayer  for  a  prolongation  of  life  was  not 
for  the  sake  of  earthly  possessions  and  enjoy- 
ment, but  for  the  honor  of  God.  He  feared 
death  as  the  end  of  the  praise  of  God.  For  on 
the  other  side  of  the  grave  no  more  Psalms  would 
be  sung.  Ps.  vi.  5.  Hades  was  not  overcome 
in  the  Old  Testament,  the  heavens  not  yet  opened. 

In  heaven  were  the  D'7X  'J3  (Ps.  xxix.  sons  of 
Gods),  but  not  yet  the  blessed  DIN  ^2  (sons  of 
Adam)."*— C.  A.  B.] 

Sir.  V.  Ver.  11.  Thou  hast  turned  my 
lamenting  into  dancing  for  me,  didst 
undo  my  sackcloth  and  gird  me  with  joy. 
— [Hupfeld:  "Dancing  (dances  performed  by 
women  accompanied  by  songs  and  music  at  the 
celebration  of  a  victory  as  Ex.  xv.  20;  Judges 
xi.  34:  1  Sam.  xviii.  6,  or  at  religious  feasts 
Ex.  xxxii.  19,  Judges  xxi.  21)  is  here  poetical 
of  joy  or  shouts  of  joy,  thanksgiving  and  songs,  as 
Jer.  xxxi.  4,  13;  Lam.  v.  15." — vid.  Smith's  Diet, 
of  the  Bible,  art.  "Dance:'— C.  A.  B.].  Sack- 
cloth is  the  hairy,  tight  garment  of  sorrow  and 
penitence,  which  was  worn  on  the  naked  body, 
sometimes  girded  on  with  a  cord  and  sometimes 
not.  The  girdles  were  mostly  colored  and  served 
at  the  same  time  as  ornaments,  and  were  often 
embroidered  and  partially  adorned  with  costly 
ornaments.  Hence  the  expression  "gird"  does 
not  merely  pass  over  into  a  figurative  meaning 
as  of  girding  with  strength,  Ps.  xviii.  32,  but  is 
used  at  once  in  the  sense  of  adorn,  only  that  the 
fundamental  meaning  ever  shines  through,  as 
Ps.  lxv.  12:  the  hills  gird  themselves  with  re- 
joicing. 

Ver.  12.  In  order  that  glory  may  cele- 
brate Thee.— Most  interpreters  take  ~\123  here 
as  referring  to  soul.  The  only  difficulty  is  the 
absence  of  the  suffix,  for  in  this  connection  the 
reference  can  only  be  to  the  soul  of  the  Psalmist 
and  there  is  no  example  of  an  ellipsis  of  the 
suffix  (Geier,  Rosenm.).  And  so  Hupfeld  sup- 
plies it  at  once  in  the  text,  which  thus  becomes 
like  the  words  of  Ps.  cviii.  1.  Kimchi  thinks  of 
the  immortal  soul  in  the  eternal  life  as  con- 
trasted with  the  dust,  ver.  9,  which  he  explains 
of  the  corpse  and  not  of  the  grave.  But  without 
regard  to  this  false  contrast,  the  article  could 
not  fail,  if  the  soul  as  such  was  to  be  designated. 
Many  others  depart  from  the  context  and  take 
the  abstract  for  concrete=the  noble  (Chald.)  or 


*  [Perowne :  "  The  truth  seems  to  be,  that  whilst  the 
Faith  of  the  Old  Testament  saints  in  God  was  strong  and 
childlike,  their  Hope-  of  Immortality  was  at  best  dim  and 
wavering,  brightening  perhaps  for  a  moment,  when  the 
heart  was  rejoicing  in  God  as  its  portion,  and  then  again  al- 
most dying  away."— C.  A.  B.J 


indeed  ;  every  man  who  has  a  wise  soul  (Aben 
Ezra).  The  Syriac  has  not  regarded  this  word 
at  all  as  the  subject,  but  as  the  object :  therefore 
will  I  sing  praise  to  Thee.  But  this  is  against 
the  construction,  which  is  restored  by  the  inter- 
pretation :  glory=praise,  renown,  hymn,  sings 
to  Thee  (Maurer,  Olsh.,  De  Wette).  In  the 
song  of  Hezekiah  (Is.  xxxviii.)  the  last  two 
verses  of  this  Psalm  are  re-echoed  together  with 
many  passages  from  the  Book  of  Job.  [Pe- 
rowne :  The  sackcloth  of  his  humiliation  God 
had  taken  off  from  him,  and  had  clothed  him 
with  the  garment  of  praise  (Is.  lxi.  3).  How 
should  he  do  otherwise  than  praise  God  for  ever 
for  His  goodness." — C.  A.  B.] 


DOCTRINAL   AND    ETHICAL. 

1.  There  is  sufficient  reason  in  the  exhibitions 
of  grace,  helpings  and  deliverances  which  God 
richly  bestows  upon  men,  to  praise  Him  contin- 
ually and  thank  Him  daily.  "  For  as  God  lifts  us 
by  His  hand  on  high  from  the  depths  into  which 
we  have  fallen,  so  it  is  again  our  obligation  to 
lift  up  our  hearts  and  mouths  to  His  praise  " 
(Calvin).  Would  that  the  depth  of  our  feelings 
might  correspond  with  the  depths  of  misery  from 
which  we  were  drawn  up,  and  the  earnestness 
of  our  praise  and  thankfulness  with  the  great- 
ness of  our  obligation,  since  we  could  not  even 
with  our  highest  thankfulness  attain  to  the  great- 
ness of  God. 

2.  The  Divine  grace  and  help  are  wonderfully 
exhibited  to  every  individual,  yet  it  is  not  some- 
thing singular  and  special;  therefore  the  fa- 
vored one  has  confidence  in  the  entire  congrega- 
tion, that  they  will  gladly  follow  his  appeal  to 
unite  in  the  song  of  praise  and  thanksgiving 
which  he  lifts  up  to  God.  The  one  bounty  re- 
minds us  likewise  of  others,  the  particular  help 
of  the  general  salvation,  the  present  deliverance 
of  previous  exhibitions  of  grace  shown  to  other 
men,  so  that  the  pious  remembrance  of  God's 
holy  Being,  as  it  is  made  known  in  His  Provi- 
dence in  history,  is  awakened  and  sustained  and 
the  holy  memory  of  Jehovah  forms  the  subject 
of  the  songs  of  praise  of  the  congregation. 

3.  It  is  worthy  of  particular  consideration 
that  whilst  we  richly  deserve  the  wrath  of 
God  and  must  experience  its  frightful  effects 
likewise  in  those  sufferings  in  which  we  receive 
the  taste  of  the  punishments  of  our  sins,  yet  the 
delivering/a(w  of  God  which  giveth  life  turns 
directly  to  the  sinner  when  he  is  awakened  from 
his  security,  and  is  terrified  on  account  of  his 
sins,  and  is  brought  in  humility  to  the  knowledge  of 
his  true  condition  and  implores  the  grace  of  God. 
Thus  we  perceive  that  not  wrath,  but  love  is  the 
essential  disposition  of  God,  and  that  He  has  both 
of  these  dispositions  in  Himself.  "Alles  Ding 
wdhrt  seine  zeit,  Goltes  Licb'  in  Ewigkeit."  (P.  Gcr- 
hardt. 

4.  Even  pious  people  have  to  keep  before 
them  the  dangers  of  prosperity  and  be  warned 
by  the  example  of  David,  in  order  that  they 
may  not  be  betrayed  in  times  of  prosperity  to 
hurtful  confidence  in  self,  and  false  feelings  of 
security  and  then  descend  from  their  imaginary 
height,  strength  and  abundance,  and  lose  more 
than    they   ever    thought   it    possible   to   lose. 


PSALM  XXX. 


215 


But  the  security  of  fools  ruins  them  (Prov.  i.  -V2  ; 
comp.  Deut.  viii.  11-18;  xxxii.  15:  IIos.  xiii.  6). 
Yet  lie  who  has  been  brought  by  sufferings  to 
reflection,  by  falls  to  awakening  and  thereby  to 
terror,  self-knowledge,  prayer,  gains  not  only 
true  help  and  a  new  grace  and  attains  to  fresh 
and  joyous  thankfulness,  but  gains  likewise  be- 
yond self,  to  tell  others  his  history  in  humble  and 
thankful  joy,  that  they  may  be  warned,  instructed 
and  consoled.  "David  previously  fast  asleep, 
suddenly  begins  to  cry  out  in  terror  to  the  Lord. 
For  as  iron,  when  it  has  become  rusty  by  long 
disuse,  cannot  be  again  used  until  it  is  heated 
again  in  the  fire  and  beaten  with  the  hammer, 
so  when  once  carnal  security  has  prevailed,  no 
one  can  quickly  equip  themselves  for  prayer, 
unless  previously  beaten  and  properly  prepared 
by  the  cross"  (Calvin). 

6.  God  in  the  deliverance  of  those  who  seek 
Him  in  penitence,  declares  not  only  His  good- 
ness and  His  faithfulness,  but  likewise  His  truth, 
which  is  to  be  transmitted  from  father  to  son 
(Isa.  xxxviii.  19),  from  generation  to  generation 
(Ps.  xxii.  31).  Accordingly  it  is  incumbent 
upon  God  and  is  in  the  interest  of  God  not  to  be 
robbed  of  those  servants  who  have  pleasure  in 
never  ceasing  to  praise  Him,  and  who  in  imploring 
for  the  preservation  of  their  life  have  directed 
themselves  not  to  earthly  things,  but  to  God's 
glory  and  the  efficiency  of  His  service  with 
heart,  mind  and  thoughts,  in  the  assurance  that 
this  can  be  accomplished  by  them  only  on  earth 
and  in  this  life,  so  long  as  death,  the  world  be- 
low and  hell  have  not  been  vanquished. 

HOMILETICAL    AND    PRACTICAL. 

Our  songs  of  praise  and  thanksgiving  cannot 
be  drawn  too  deep,  nor  ascend  too  high,  nor  be 
spread  too  far,  nor  last  too  long. — No  misery  is 
80  deep  that  we  cannot  be  drawn  out  of  it  by  God, 
but  no  height  is  so  great  that  we  cannot  be  cast 
down  from  it. — It  is  not  God's  fault  if  His  anger 
last  longer  than  a  moment. — When  suffering  or 
joy  turns  in  to  us,  we  do  well  to  inquire  whether 
God  has  sent  us  these  guests. — It  is  not  indiffer- 
ent how  lung  we  may  weep  or  shout  for  joy,  but 
more  depends  upon  what  they  are  about,  for  God 
determines  their  duration  in  accordance  with  it. 
— We  know  not  how  many  moments  remain  to  us 
in  this  short  life,  therefore  it  is  important,  that 
we  should  always  be  found  as  servants  of  God,  in 
order  that  we  may  be  ready  through  God's  favor 
to  give  account  at  any  moment,  and  that  we  may 
praise  forever  His  gracious  help  in  bodily  and 
spiritual  things. — In  the  congregation  of  God 
are  heard  not  only  the  songs  of  sorrow  and  of 
praise  of  its  members,  but  there  may  be  heard 
there  likewise  their  penitential  prayers  and  con- 
fessions of  faith. — The  experiences  of  believers 
should  minister  to  the  salvation  of  others,  there- 
fore they  are  told  and  written  by  them. — To  the 
preaching  of  the  truth  of  God  belongs  the  preach- 
ing of  His  wrath  against  the  sinner  as  well  as  the 
message  of  His  grace  toicards  the  penitent  and  the 
narration  of  His  love  towards  those  seeking  salva- 
tion.— We  can  have  no  better  wish,  than  to  expe- 
rience God's  grace  our  lives  long,  declare  God's 
truth  daily,  praise  God's  name  forever. 

Starke  :  It  is  a  great  benefit,  when  God  pro- 


longs a  man's  life  until  he  turns  to  God  in  right- 
eousness.— God's  usual  way  is  to  cause  a  con- 
stant saving  interchange  of  sorrow  and  of  joy, 
in  order  that  we  may  not  sink  under  the  bur- 
den.— In  good  days  we  should  think  of  the  un- 
certainty of  success  and  of  our  own  weakness, 
and  not  put  our  trust  in  ourselves  and  be  pre- 
sumptuous.— Children  of  the  world  seek  to 
banish  their  sorrow  by  earthly  pleasures  of  every 
kind,  but  the  children  of  light  know  that  all 
comes  from  the  hand  of  the  Lord  ;  hence  they 
waif  patiently  until  the  Lord  Himself  shall  turn 
their  sorrow  into  joy. — Osiander:  When  we 
are  in  trouble,  carnal  security  soon  falls  to  the 
ground  and  we  tremble  and  shudder  for  it. — 
Selnekker:  The  guilt  is  man's,  the  punishment 
comes  from  God.  But  God  delights  in  the  life 
of  man  and  has  not  ordained  any  man  to  death, 
but  would  that  all  men  should  turn  and  live. — 
Arxdt  :  We  have  here  an  earnest  warning  from 
the  example  of  the  dear  David,  that  we  should 
fear  God  in  good  days,  and  not  be  secure  and 
rely  upon  temporal  things. — Tiioluck:  To  con- 
fess that  God  is  righteous  in  His  chastisements 
is  very  difficult  for  men,  but  David  was  always 
ready  to  confess  this  after  his  failures. — Stil- 
ler: This  Psalm  gives  comfort  in  the  sufferings 
of  life,  and  says  first  of  all,  from  whom  they 
come,  then  how  long  they  will  endure,  and 
finally  what  profit  they  will  have. — GuENTHEB  : 
Every  one  ascends  high  and  has  ascended,  who 
lets  himself  be  guided  in  the  way  of  the  Lord. 
— He  who  always  fares  well  quickly  forgets  God, 
and  forgets  likewise  his  poor  soul ;  he  then  ne- 
glects to  struggle,  he  regards  himself  as  sate, 
even  the  gracious  countenance  of  God  shining 
upon  him  in  continued  success,  he  too  easily 
takes  for  God's  good  pleasure  in  his  holiness. — 
Tiiym:  The  pious  sufferer  on  the  bed  of  severe  sick- 
ness: 1)  knows  thoroughly  t  lie  weakness  of  his  na- 
ture; 2)  feels  therein  the  chastisement  of  the  holy 
God  :  3)  turns  to  the  Physician  who  ever  helps. 
[Matth.  Henry:  The  more  imminent  our 
dangers  have  been,  the  more  eminent  our  deli- 
verances have  been,  the  more  comfortable  to  our- 
selves, and  tiie  more  illustrious  proofs  of  the 
power  and  goodness  of  God.  A  life  from  the 
dead  ought  to  be  spent  in  extolling  the  God  of 
our  life. — No  one  of  all  God's  perfections  carries 
in  it  more  terror  to  the  wicked  nor  more  comfort 
to  the  godly,  than  His  holiness. — Our  happiness 
is  bound  up  in  God's  favor;  if  we  have  thai  we 
have  enough,  whatever  else  we  want,  It  is  the 
life  of  the  soul,  it  is  spiritual  life,  (he  earnest 
of  life  eternal. — Barnes:  If  we  are  to  offer 
prayer  for  the  salvation  of  our  children,  neigh- 
bors, or  friends,  it  is  to  be  done  in  this  world; 
if  we  are  to  admonish  and  warn  the  wicked,  it 
is  to  be  done  here;  if  we  are  to  do  anything  by 
personal  effort  for  the  spread  of  the  Gospel,  it 
is  to  be  done  before  we  die.  Whatever  we  may 
do  in  heaven,  these  things  are  not  to  be  done 
there  ;  for  when  we  close  our  eyes  in  death,  our 
personal  efforts  for  the  salvation  of  men  will 
cease  forever. — Spurgeox:  When  God's  chil- 
dren prosper  one  way,  they  are  generally  tried 
another,  for  few  of  us  can  bear  unmingled  pros- 
perity. Even  the  joys  of  hope  need  to  be 
mixed  with  the  pains  of  experience,  and  the 
more  surely  so  when  comfort  breeds  carnal  se- 


21G 


THE  FIRST  BOOK  OF  PSALMS. 


curity  and  self-confidence. — How  high  has  our 
Lord  lifted  us  ?  Lifted  us  up  into  the  children's 
place,  to  be  adopted  into  the  family ;  lifted  us 
up  into  union  with  Christ,  "  to  sit  together  with 
Him  in  heavenly  places."  Lift  high  the  name 
of  our  God,  for  He  has  lifted  us  above  the  stars. 
— Heavenly  heart-music  is  an  ascending  thing, 
like  the  pillars  of  smoke  which  rose  from  the 
altar  of  incense. — We  die  like  withered  flowers 
when  the  Lord  frowns,  but  His  sweet  smile  re- 
vives us  as  the  dews  refresh  the  fields.  His 
favor  not  only  sweetens  and  cheers  life,  but  it  is 


life  itself,  the  very  essence  of  life.  Who  would 
know  life,  let  him  seek  the  favor  of  the  Lord. — 
As  in  a  wheel,  the  uppermost  spokes  descend  to 
the  bottom  in  due  course,  so  is  it  with  mortal 
conditions.  There  is  a  constant  revolution : 
many  who  are  in  the  dust  to-day  shall  be  highly 
elevated  to  morrow  ;  while  those  who  are  now 
aloft  shall  soon  grind  the  earth. — The  next  best 
thing  to  basking  in  the  light  of  God's  counte- 
nance is  to  be  thoroughly  unhappy  when  that 
bliss  is  denied  us. — C.  A.  B.] 


PSALM  XXXI. 
To  the  chief  dfusician,  A  Psalm  of  David. 

1  In  thee,  0  Lord,  do  I  put  my  trust ; 
Let  me  never  be  ashamed  : 

Deliver  me  in  thy  righteousness. 

2  Bow  down  thine  ear  to  me;  deliver  me  speedily: 
Be  thou  my  strong  rock,  for  a  house  of  defence 
To  save  me. 

3  For  thou  art  my  rock  and  my  fortress  ; 

Therefore  for  thy  name's  sake  lead  me,  and  guide  me. 

4  Pull  me  out  of  the  net  that  they  have  laid  privily  for  me  : 
For  thou  art  my  strength. 

5  Into  thine  hand  I  commit  my  spirit. : 

Thou  hast  redeemed  me,  0  Lord  God  of  truth. 

6  I  have  hated  them  that  regard  lying  vanities : 
But  I  trust  in  the  Lord. 

7  I  will  be  glad  and  rejoice  in  thy  mercy : 
For  thou  hast  considered  my  trouble ; 
Thou  hast  known  my  soul  in  adversities ; 

8  And  hast  not  shut  me  up  into  the  hand  of  the  enemy : 
Thou  hast  set  my  feet  in  a  large  room. 

9  Have  mercy  upon  me,  O  Lord,  for  I  am  in  trouble : 
Mine  eye  is  consumed  with  grief, 

Yea,  my  soul  and  my  belly. 

10  For  my  life  is  spent  with  grief, 
And  my  years  with  sighing  : 

My  strength  faileth  because  of  mine  iniquity, 
And  my  bones  are  consumed. 

11  I  was  a  reproach  among  all  mine  enemies, 

But  especially  among  my  neighbours,  and  a  fear  to  mine  acquaintance : 
They  that  did  see  me  without  fled  from  me. 

12  I  am  forgotten  as  a  dead  man  out  of  mind: 
I  am  like  a  broken  vessel. 


rSALM  XXXI. 


217 


13  For  I  have  heard  the  slander  of  many  :  fear  was  on  every  side : 
While  they  took  counsel  together  against  me, 

They  devised  to  take  away  my  life. 

14  But  I  trusted  in  thee,  O  Lord  : 
I  said,  Thou  art  toy  God. 

15  My  times  are  in  thy  hand  : 

Deliver  me  from  the  hand  of  mine  enemies,  and  from  them  that  persecute  me. 

16  Make  thy  face  to  shine  upon  thy  servant : 
Save  me  for  thy  mercies'  sake. 

17  Let  me  not  be  ashamed,  O  Lord  ;  for  I  have  called  upon  thee  : 
Let  the  wicked  be  ashamed,  and  let  them  be  silent  in  the  grave. 

18  Let  the  lying  lips  be  put  to  silence  ; 

Which  speak  grievous  things  proudly  and  contemptuously  against  the  righteous. 

19  Oh  how  great  is  thy  goodness,  which  thou  hast  laid  up  for  them  that  fear  thee ; 
Which  thou  hast  wrought  for  them  that  trust  in  thee 

Before  the  sons  of  men  ! 

20  Thou  shalt  hide  them  in  the  secret  of  thy  presence  from  the  pride  of  man : 
Thou  shalt  keep  them  secretly  in  a  pavilion  from  the  strife  of  tongues. 

21  Blessed  be  the  Lord  : 

For  he  hath  shewed  me  his  marvellous  kindness  in  a  strong  city. 

22  For  I  said  in  my  haste, 

I  am  cut  off  from  before  thine  eyes : 

Nevertheless  thou  heardest  the  voice  of  my  supplications  when  I  cried  unto  thee. 

23  O  love  the  Lord,  all  ye  his  saints : 
For  the  Lord  preserveth  the  faithful, 
And  plentifully  rewardeth  the  proud  doer. 

24  Be  of  good  courage,  and  he  shall  strengthen  your  heart, 
All  ye  that  hope  in  the  Lord. 


EXEGETICAL  AND  CRITICAL. 

Its  Contents  and  Composition. — According 
to  Luther,  this  Psalm  "  is  spoken  in  the  person 
of  Christ  and  His  saints,  who  are  plagued  their 
life  long,  internally  by  trembling  and  alarm, 
externally  by  persecution,  slander  and  contempt, 
for  the  sake  of  the  word  of  God,  and  yet  are 
delivered  by  God  from  them  all  and  comforted." 
\  Brentz,  Calv.,  and  many  of  the  older  interpre- 
ters have,  with  Augustine,  interpreted  this 
Psalm  as  directly  Messianic,  because  the  cruci- 
fied Saviour  in  the  moment  of  dying  (Luke 
xxiii.  46)  used  the  words  which  begin  ver.  5. 
Then  the  "  iniquity,"  ver.  10  c,  is  understood 
of  the  sins  of  the  world  imputed  to  Christ.  But 
Stier  very  properly  recognizes  in  the  words  of 
ver.  5:  into  Thy  hand  I  commit  my  spirit,  only 
"the  appropriation  of  an  expression  which  is 
full  of  confidence,"  which  cannot  have  a  pro- 
phetical reference,  because  David,  according  to 
vers.  4,  8,  15,  hoped  for  deliverance  from  the 
danger  still  in  this  life  and  for  this  life.  Stier 
maintains  the  Davidic  composition  of  the  Psalm, 
although  ho  gives  up  the  historical  reference  of 
most  earlier  interpreters,  which  is  again  advo- 
cated by  Delitzsch,  to  the  situation  of  David  in 
the  wilderness  of  Maon  during  his  persecution 
by  Saul  (1  Sam.  xxiii.  sq.).     There  is  certainly 


no  weight  to  be  put  upon  the  merely  apparent 
correspondence  of  the  word  'T?'"!?'  ver.  22,  with 
1  Sam.  xxiii.  26,  to  which  the  title  of  the  Sept. 
EKOTdacuc,  Vulg.  pro  ecstasi  is  referred  by  many 
with  the  explanation,  "for  the  trembling,"  be- 
cause the  Sept.,  ver.  22,  translates  en  snardcm. 
Yet  many  resemblances  are  apparent  with  the 
Psalms  which  are  generally  put  in  that  period  ; 
and  if  partly  the  elegiac  softness,  partly  the 
character  of  the  language  remind  us  of  the  pro- 
phet Jeremiah,  and  especially  ver.  13  a  strikingly 
agrees  with  Jer.  xx.  10,  yet,  as  even  Hupfeld 
stall's,  there  is  no  evidence  in  this  for  the  com- 
position of  the  Psalm  by  Jeremiah,  as  Hitzig 
and  Ewald  contend,  especially  as  there  are  fre- 
quently found  in  this  prophet  expressions  and 
turns  of  thought  from  more  ancient  books,  par- 
ticularly from  the  Psalms.  There  is  a  change 
in  experience,  and  a  transition  from  expressions 
of  confidence  and  trust  to  a  lamenting  descrip- 
tion of  need,  but  this  does  not  show,  any  more 
than  the  final  transition  from  praising  God  to 
the  exhortation  of  all  the  pious,  that  only  after 
deliverance  had  taken  place  (Ruding.,  Rosenm.), 
the  prayer  in  time  of  danger  has  been  connected 
with  thanksgiving  for  deliverance.  When  Heng- 
stenberg  regards  David  as  speaking  from  t he 
person  of  every  righteous  man  in  severe  trouble, 
he  defaces  the  historical  character  of  the  Psalm, 
and  does  away  with  the  limits  between  explana- 


218 


THE  FIRST  BOOK  OF  PSALMS. 


tion  and  .application.  The  contents  are  divided 
into  three  principal  groups,  so  that  at  first  the 
prayer  for  deliverance  (vers.  1,  2)  bases  itself  on 
the  confidence  in  the  grace  of  God  peculiar  to 
Him  (vers.  3-5)  and  previously  exhibited  to  the 
Psalmist  (vers.  6-8) ;  then  from  the  description  of 
present  trouble  (vers.  9-13)  it  rises  anew  with 
protestations  of  trust  in  God  (vers.  14-16)  and 
the  assurance  of  being  heard  (vers.  17,  18)  ; 
finally  it  passes  over  into  thankful  praise  of  God 
for  His  gracious  dealings  with  all  the  pious 
(vers.  19,  20),  particularly  for  the  hearing  of 
prayer  particularly  afforded  to  the  Psalmist 
(vers.  21,  22),  and  in  the  exhortation  of  all  the 
favored  ones  to  believing  hope  in  God  (vers.  23, 
24).  Compare  the  hymn:  "In  dich  hah1  ich 
gehoffet  Herr." 

[Str.  I.  Ver.  1.  In  Thee,  Jehovah,  have  I 
taken  refuge. —  Vid.  Pss.  vii.  1;  xi.  1. — Let 
me  not  be  shamed  forever. — Most  interpre- 
ters, ancient  and  modern,  regard  this  a,s=never 
be  shamed,  which  could  not  very  well  be  ex- 
pressed otherwise  in  Hebrew.  Hengstenberg. 
however,  interprets  it:  "Though  I  am  put  to 
shame  now,  yet  let  not  that  shame  last  forever." 
This  verse  and  the  two  following  reappear  with 
few  variations  in  Ps.  lxxi.  1,  3. 

Ver.  2.  Be  Thou  to  me  for  a  rock  of  de- 
fence, for  a  house  of  fortification,  to  save 
me. — Compare  these  figures  with  those  of  Ps. 
xviii.  2.— C.  A.  B.] 

[Str.  II.  Ver.  3.  For  Thou  art  my  rock 
and  my  fortress. — Perowne:  "  This  has  been 
called  illogical.  But  is  it  so  illogical  as  it  seems  ? 
The  Psalmist  prays,  •  Be  Thou  to  me,'  or  rather 
'become  to  me,  prove  Thyself  to  be,  my  rock  and 
house  of  defence;  for  I  know  that  Thou,  and 
Thou  only,  art  my  refuge.'  This  is  the  logic  of 
the  heart,  if  not  of  the  intellect.;  the  logic,  it 
may  be  added,  of  every  prayer  of  faith." — 
Wilt  lead  me  and  guide  me. — Perowne: 
"  The  futures  here  and  in  the  next  verse  are  not 
to  be  rendered  as  imperatives.  They  express 
the  strong  hope  and  confidence  that  it  will  be 
done  according  to  his  faith  and  his  prayer." 

Ver.  4.  Wilt  pull  me  out  of  the  net. — 
Comp.  Ps.  ix.  15  ;  xxv.  15. — For  Thou  art 
my  defence.— The  Thou  is  emphatic.  Moll 
renders  it,  for  Thou,  Thou  art,  etc. 

Ver.  5.  Into  Thy  hand  I  commit  my 
spirit. — Perowne:  "Upon  the  expression  of 
confidence  in  the  power  and  faithfulness  of  God, 
follows  the  expression  of  the  singer's  resolve. 
My  spirit  (ruach)  is  more  than  my  soul  or  life 
i  (nephesh).  It  is  not  only  from  sickness  and  death, 
but  from  sin  and  all  ghostly  enemies,  that  the 
man  of  God  would  be  kept,  and  therefore  he 
commends  to  God,  not  his  body  or  his  bodily 
life  alone,  but  the  life  of  his  spirit,  which  is 
more  precious  (comp.  Isa.  xxxviii.  16,  '  life  of 
my  spirit '). — I  commend  (iraparidefiai),  i.  e.  place 
as  a  deposit,  entrust." — C.  A.  B.]* 

*  [Perowne:  "  With  these  words  onr  Lord  breathed  out 
Bis  life,  Luke  xxiii.  46,  as  He  had  before  used  words  from 
another  Psalm  in  His  agony  on  the  cross.  The  first  woids 
were  from  a  Psalm  (the  xxii.)  which,  topically  at  least,  fore- 
shadowed His  sufferings;  whereas,  this  is  not  in  the' same 
way  prenictive.  But  the  Holy  One  of  God,  in  that  last  hour 
of  mortal  flgony,  chose  these  words  .>f  one  of  His  servants, 
toexpress  thesolemn  surrender  of  His  life.  And  iu  so  doing^ 
He  gave  them  a  new  interpretation.    The  Jewish  singer 


Str.  III.  Ver.  6.  I  have  hated  them  that 
regard  vain  idols.— The  Vulgate,  Syriac  and 
Arabic  versions  translate  after  the  Septuagint, 
"Thou  hast  hated,"  which  is  preferred  by  some 
interpreters,  as  Venema,  Hitzig,  Ewald,  Olsh., 
on  account  of  the  contrast  in  the  second  mem- 
ber of  the  verse,  comp.  in  Ps.  v.  ver.  5  with 
ver.  7,  whilst  they  read  with  Cod.  170  Kenn. 
the  second  person  shanetha.  The  "regarding  " 
does  not  refer  to  portents  in  the  sense  of  the 
interpretation  of  signs  and  magic  (Aben  Ezra), 
nor  does  it  express  the  obedient  regarding  in  the 
sense  of  reverence  (most  interpreters,  with  re- 
ference to  Hos.  iv.  10;  Prov.  xxvii.  18),  but  the 
trusting  and  waiting  attention  which  is  contained 
therein  (Rosenm.,  Hengst.,  Hupf.,  Delitzsch). 
The  object  is  not  vain  things  and  things  of 
naught  in  general  (Calv.,  Ruding.,  Rosenm., 
Stier),  although  these  are  literally  designated  as 
"breath  of  nothingness,"  but  the  idols  as  the 
"unsubstantial  things  of  naught"  (Hitzig),  as 
the  use  of  this  passage  in  Jonah  ii.  9  shows. 
The  plural  of  hebel  denotes  likewise  in  Deut. 
xxxii.  21  ;  Jer.  ii.  5 ;  viii.  19 ;  xiv.  22,  the  idols 
on  the  side  of  their  vanity.  Their  delusive 
nature  (Hengst.)  is  here  expressed  by  XllV,  Ps. 
vii.  14;  Jer.  xviii.  15.  God  constitutes  the  con- 
trast as  El  emeth,  for  which  2  Chron.  xv.  3  has 
Elohe  imeth,  with  the  change  from  the  true  being 
of  God  which  ever  proves  itself  true,  to  the 
faithful  disposition  of  God  which  ever  proves 
itself  thus  as  El  Smunah,  Deut.  xxxii.  4  (De- 
litzsch).—[As  for  me,  I  have  trusted  in 
Jehovah. — The  /  is  emphatic,  as  the  Thou  in  v 
ver.  4,  and  is  opposed  to  those  trusting  in  vain 
idols— C.  A.  B.] 

Vers.  7,  8.  Let  me  exult  and  rejoice  in 
Thy  mercy,  Thou  'who  hast  regarded  my 
distress,  taken  knowledge  of  the  needs 
of  my  soul ;  and  hast  not  shut  me  up  in 
the  hand  of  the  enemy,  hast  set  my  feet 
on  a  wide  place. — In  ver.  7  c  pV  with  3  does 
not  denote  a  theoretical  knowledge,  but  a  prac- 
tical and  operative  taking  knowledge,  a  looking 
into  (a  being  concerned  about).  Hupfeld  says 
that  this  construction  is  an  unheard  of  one, 
and  since  usage  and  the  accents  do  not  allow  of 
taking  the  soul  as  the  object  of  the  knowledge 
(Luther,  Stier),  he  would  supply  the  object  and 
indeed  either  the  suffix,  me,  or  from  the  imme- 
diate context,  my  distress.  But  Delitzsch,  as 
the  ancient  interpreters,  refers  to  Job  xii.  9 ; 
xxxv.  15,  and  Hitzig  compares,  besides  the  last 
passage,  Gen.  xix.  33  ;   Isa.   ix.   8,  likewise  the 

Arabic,  and  remarks  that  7j?  is  used  for  2  in 
Job  xxxvii.  16. — It  is  possible  to  regard  ID'X 
ver.  7  b  as  a  conjunction=that,  because  (Geier, 
Delitzsch,  Hitzig),  so  that  the  subject  of  the 
exultation    would    be    stated   in    the    folio  wing 


only  meant  by  them  that  he  put  himself  and  all  his  hopes 
into  the  hand  of  God.  Jesus  meant  by  them,  that  by  His 
own  act,  of  His  own  free  will.  He  gave  up  His  spirit,  and 
therewith  His  life,  to  the  Father.  And  they  who  have  died 
with  their  Lord,  have  died  with  the  same  words  on  their 
lips.  These  were  the  last  words  of  Polycarp,  of  Bernard,  of 
Huss,  of  Jerome  o[  Prague,  of  Luther,  Mclanchthon,  and 
many  others.  'Blessed  are  they,'  says  Luther,  'who  die  not 
only  for  the  Lord,  as  martyrs  :  "not  only  in  the  Lord,  as  all 
believers;  but  likewise  with  the  Lord,  as  breathing  forth 
their  lives  iu  these  words,  Into  Thy  hand  I  commend  my 
spirit.'  '■— C  A.  B.J 


PSALM  XXXI. 


219 


clauses,  as  then  likewise  the  perfects  are  for  the 
most  part  regarded  as  prophetical  perfects. 
But  it  is  much  more  natural  to  regard  it  as  a 
relative  clause,  as  ver.  5  b  without  the  relative, 
an  appeal  to  previoustcxperience  as  the  motive 
of  the  prayer  and  reason  of  the  hope  of  being 
heard  (llupf. ),  so  that  ver.  7  a  is  notan  antecedent 
and  a  promise  (most  interpreters  [A.  V.]),  but 
a  prayer  (Finding.,  J.  H.  Mich.).  [Alexander: 
"  To  shut  up  in  the  hand  of  any  one  is  to  abandon 
to  his  power.  The  expression  is  a  figurative 
one,  but  occurs  in  prose,  and  even  in  the  history 
of  David.  See  1  Sam.  xxiii.  11;  xxvi.  8.  The 
figure  of  the  last  clause  is  a  favorite  with  David. 
See  above,  on  Pss.  iv.  1 ;  xviii.  19,  3G." — G.  A.  B.] 

Str.  IV.  [Vers.  9,  10.  Mine  eye  is  con- 
sumed with  vexation— my  soul  and  my 
belly. — Compare  Ps.  vi.  7.  The  soul  and  belly 
are  general  terms  enlarging  and  adding  emphasis 
to  the  more  specific  term,  eye.  The  belly  stands 
for  the  body,  yet  with  a  more  particular  refe- 
rence to  the  bowels  as  the  seat  of  the  affections, 
or  as  Delitzsch,  "the  interior  of  the  body  re- 
flecting the  spiritual  and  physical  activities  and 
experiences."  The  soul  and  the  belly  thus  re-' 
present  the  entire  man.  The  expressions  of  ver. 
10  are  to  be  compared  with  Ps.  cii.  3  sq. ;  Jer. 
xx.  18,  as  well  as  Ps.  vi.  The  clauses  are  paral- 
lel, the  general  terms  becoming  in  each  case 
more  specific,  thus  life  has  its  parallel  years; 
grief,  sighing  ;  strength,  bones.  The  bones  are  the 
frame-work  of  the  body,  vid.  Ps.  vi.  3.  His 
iniquity  is  regarded  by  the  Psalmist  as  the  real 
cause  of  all  his  trouble. — C.  A.  B.] 

Ver.  11.  Because  of  all  my  adversaries 
I  have  become  a  reproach,  and  to  my 
neighbors  a  burden,  and  a  terror  to  mine 
acquaintance. — J.  D.  Mich,  already  conjec- 
tured that  "IN"?  was  a  substantive,  with  the 
meaning  of  burden,  and  compared  with  the 
Arabic.  Fleischer,  in  Delitzsch's  commentary, 
has  proved  this  more  accurately  and  thus  made 
an  end  of  all  the  difficulties,  which  arise  if  we 
retain  the  usual  meaning  of  "very,"  which  the 
Sept.  already  expressed  with  mpoSpa.  It  has 
likewise  the  present  order  of  words,  so  the 
placing  of  "and  to  my  neighbors"  after  "friends" 
(Olsh.)  does  great  violence  to  the  text.  The 
words  "because  of  all  my  adversaries"  could 
be  attached  to  the  preceding  clause  with  less 
difficulty  (Ewald)  than  this.  But  the  transla- 
tion which  is  then  proposed,  "I  have  become  a 
reproach  even  to  my  neighbors  exceedingly,"  is 
wrecked  upon  the  fact  that  the  intensive  signifi- 
cation of  the  1  (even,  likewise),  which  most  in- 
terpreters with  Calvin  and  Geier  accept,  in  con- 
nection witli  the  usual  division  of  the  clauses 
and  connection  of  words  cannot  be  proved.  It 
is  admissible  to  regard  the  1  as  explanatory  (= 
and  indeed).  But  this  meaning,  accepted  here 
by  Piscator,  Stier,  et  al.,  makes  such  a  drawling 
clause  that  Ilupfeld  would  rather  suppose  that 
the  1  has  come  into  the  text  by  mistake  or  that 
a  substantive  has  been  omitted.  Hit/.ig  trans- 
lates: fled  from  my  neighbors,  since  he  regards 
the  X  as  a  corruption  of  a  3,  but   he  now  reads 

no  longer  "UQ,  but  13*3.  Instead  of  "because 
of  all  my  enemies,"  he  translates  likewise:  from 
all,    etc.,    which    is    certainly    better    than   the 


translation,  more  than  all  (Vulg.,  and  many 
of  the  older  interpreters,  even  llosenm.),  al- 
though it  is  likewise  allowed  by  the  language. 

[Ver.  12.  Alexander:  "  The  next  stage  of  his 
calamity  was  that  of  contemptuous  oblivion, 
which  usually  follows  the  acute  one  of  disgust 
and  shame  described  in  the  foregoing  verse. — 
From  the  heart,  ('.  e.  the  memory:  the  ex- 
pression seems  to  correspond  exactly  to  the 
second  member  of  the  English  proverb:  out  of 
sight,  out  of  mind. — The  comparison  with  an 
earthen  vessel,  at  best  of  little  value,  easily 
broken,  and  when  broken  worthless,  only  fit  to 
be  contemptuously  thrown  aside,  is  a  favorite 
with  Jeremiah,  who  appears  to  have  derived  it, 
with  some  other  favorite  ideas  and  expressions, 
from  the  Psalm  before  us.  See  Jer.  xix.  11  ; 
xxii.  28;  xxv.  34;  xlviii.  38,  and  compare  Hos. 
viii.  8."— C.  A.  B.] 

Ver.  13.  For  I  hear  the  whispering  of 
many;  terrors  round  about;  whilst  they 
take  counsel  together  against  me — they 
devise  to  take  away  my  life.  —  [The  usual 
interpretation  of  H31  slander  does  not  suit  here 

1  T  ' 

as  Hupfeld  shows,  and  so  Hitzig,  Delitzsch,  Moll, 
et  al.  Ewald  translates,  report.  The  phrase, 
"terrors  round  about,"  mayor  missabib,  is  a 
favorite  formula  in  Jeremiah,  probably  having 
become  a  current  phrase  in  the  mouths  of  the 
people  in  troublous  times.  Jer.  xx.  10;  also  vi. 
2;  xx.  3,  4;  xlvi.  5;  xlix.  29;  Lam.  ii.  22. — 
C.  A.  B.] 

[Str.  V.  Ver.  15.  My  times  are  in  Thy 
hand. — Perowne:  "My  times,  i.e.,  all  my  life, 
with  its  'sundry  and  manifold  changes,'  its 
joys  and  sorrows,  its  hopes  and  conflicts,  ar.3 
not,  the  sport  of  chance,  or  the  creatures  of  a 
blind  fate,  but  are  in  Thy  hand,  0  Thou  living 
personal  Redeemer.  On  this  confidence  are 
grounded  the  petitions  which  follow  and  the 
hopes  expressed,  ver.  18.  The  second  of  the 
petitions,  ver.  16,  is  borrowed  from  the  High 
Priest's  blessing,  Num.  vi.  25.  Comp.  Psalm 
iv.  7." 

Ver.  17.  Let  the  wicked  be  shamed,  be 
silenced  in  the  world  below. — For  an  ex- 
planation ofSheol,  vid.  Ps.  vi.  5,  anil  the  corres- 
ponding fate  of  the  wicked,  Ps.  ix.  15.  Alexan- 
der: "He  distinguishes  himself  as  oue  who 
calls  upon  God,  from  the  wicked  who  do  not, 
ami  appeals  to  the  righteousness  of  God  as  re- 
quiring that  defeat,  and  disappointment,  and 
frustration  of  the  hopes,  should  fall,  not  upon 
the  class  to  which  he  belongs  and  of  which  he  is 
the  representative,  but  upon  that  represented  by 
his  enemies,  of  whom  it  has  been  well  said,  that 
they  are  not  reckoned  sinners  because  they  are 
his  enemies,  but  enemies  because  they  are  sin- 
ners, or  in  other  words,  enemies  to  him  because 
they  are  the  enemies  of  God." 

Ver.  18.  Let  lying  lips  be  put  to  silence 
— that  is  the  silence  of  destruction,  as  is  clear 
from  ver.  17  where  the  world  below  is  added. 
The  reference  is  back  to  the  whispering  of  ver. 
13  —Which  speak  arrogantly  against  a 
righteous  man  with  pride  and  scorn. — 
Hupfeld:     "DHW    not=hard    (as    Geier,  J.    II. 

Mich.),  nor  impudent  (as  Gesen.  and  most  r< nl 

interps.)  but  arrogant,  properly  with  the  neck 
thrown  back  comp.  Ps.   lxxv.  5.  '  Speak  not  with 


220 


THE  FIRST  BOOK  OF  PSALMS. 


a  stiff  neck,'  comp.  ji"U  '1B3  Is.  iii.  16),  that  is 
proudly,  as  in  all  passages  where  the  word  occurs 
(Ps.  lxxv.  5;  xciv.  4;  1  Sam.  ii.  3,  and  here). 
So  Luther  already  (stiff)  and  Rosenm." — C.  A.  13.] 

[Str.  VI.  Ver.  19.  Thou  hast  laid  up— Pe- 
rowne:  "Literally  'hidden,' comp.  Ps.  xvii.  4. 
and  '  the  hidden  manna,'  Rev.  ii.  17.  This  is  the 
love  of  God  manifested  to  the  soul  in  secret;  the 
next  clause  tells  of  its  open  manifestation,  '  Thou 
hast  wrought.'  " 

Ver.  20.  Thou  screenest  them  with  the 
screen  of  Thy  countenance  from  the  con- 
spiracies of  men. — Hupfeld  :  '"This  is  here 
naturally  not  as  Job  xxiv.  15,  the  screen  with 
which  his  countenance  was  concealed  (mask), 
but  which  the  countenance  of  God  afforded. 
/  The  countenance  of  God  (usually  in  an  evil  sense 
as  Ps.  xxi.  9)  is  here  the  gracious  presence  of  God 
turned  towards  the  pious  in  a  friendly  manner 
(vid.  Ps.  iv.  6),  and  the  source  of  all  good  (vid. 
Ps.  xvi.  2),  particularly  His  protection,  His 
guarding  countenance  (comp.  the  eye  of  God.  Ps. 
xxxiii.  18;  xxxiv.  15,  comp.  xxxii.  8.)  as  it 
marched  in  the  pillar  of  cloud  and  of  fire  with 
the  Israelites  through  the  wilderness,  Ex.  xxxiii. 
14,  15,  which,  therefore,  in  Is.  iv.  5,  6  likewise 
serves  as  a  screen.  Here  this  presence  is  in 
connection  with  the  figure  of  one  seeking  protec- 
tion, whom  God  receives  into  His  dwelling  as  a 
guest,  where  he  is  'before  the  face  of  God  ;'  hence 
a  screen  (properly  hiding-place,  latibulum=50no 
comp.  Is.  iv.  6 ;  xxxii.  2)  is  attributed  to  him  so 
far  as  the  dwelling-place  of  God  is  such,  instead 
of  screen  of  His  tent.  Ps.  xxvii.  6  (whence  the 
pissage  was  probably  derived),  comp.  the  par- 
allel I"13?3  (as  in  Ps.  xxvii.  5  );  thus  mingling 
it  with  t lie  figure  of  a  shelter.''' — C.  A.  B.] 

Sir.  VII.  Ver.  21.  In  a  strong  city.— This 
expression  is  usually  taken  as  a  figure  of  safety 
either  with  the  comparison  omitted  "as  in  a 
strong  city"  (Symm.,  Stier),  or  the  2  is  re- 
garded as  an  expression  of  the  comparison,  "as 
a  strong  city"  (Hengst.).  If  we  suppose  that 
there  is  a  historical  reference,  it  is  more  natural 
to  refer  to  Ziklag  (Delitzsch)  than  Keila.  It  is 
possible  from  the  language  to  translate;  in  a 
besieged  city,  which  then  can  either  be  taken  as 
a  figure  of  trouble  or  be  referred  to  an  actual 
fact.  It  is  taken  in  the  latter  reference  by  Hit- 
zig  who  refers  to  Jer.  xxxviii. 

Ver.  22.  [In  my  confusion. — Hupfeld: 
"This  is  not  my  hasty  flight  (Hengst.)  but  in  my 
surprise,  confusion,  as  Jerome  in  stupor e  meo, 
Aquil.  iv  $a/j.j3dc£i,  Symm.  euttItj^ei,  Calv.  in 
prxcepitalione  mea=perlurbatione  animi  (which 
then  drives  to  hasty  flight,  but  is  not  the  flight 
itself).     It   is  the  infiu.  constr.   of  !3n=to  be 

terrified,    confused    (comp.   7713)    Deut.    xx.    3 

(with  KV)  2  Sam.  iv.  4,  (DU1?)  2  Kings  vii.  15; 

*  "T'  x  T'  ° 

Job  xl.  23;  and  only  afterwards  flee  (as  in  the 
Niphal=|'ran)"-C.  A.B.]—  I  am' cut  off  from 
the  presence  of  Thine  eyes. — Instead  of 
"cut  off"  (=«eparated),  which  Delitzsch  and 
Hupfeld  advocate,  Hengst.  and  Hitzig  translate 
after  the  Rabbins,  Geier  et  al.  "blotted  out." 

Str.  VIII.  Ver.  23.  Jehovah  keepeth 
faith. — It  is  possible  to  translate  this  likewise: 
Jehovah preserveth  the  faithful.   (Chald.,    Jerome, 


Rabbins,  Calvin,  et  al.)  finally  Hupfeld.  [So  A. 
V.].  Yet  the  parallelism  does  not  force  us  to 
regard  this  abstract  as  concrete.  But  this  pre- 
tended parallelism  is  rather  produced  by  this 
interpretation. * 

[Ver.  21.  All  ye  that  wait. — Perowne. 
"(The  Psalm  ends  as  Ps.  xxvii.).  Hope  and 
waiting  are  marks  peculiarly  of  the  Old  Testa- 
ment dispensation.  It  is  true  even  in  the  New, 
one  apostle  writes,  'We  are  saved  by  hope.' 
And  another  says,  'It  doth  not  yet  appear  what 
we  shall  be : '  but  he  adds  what  no  believer  in 
the  days  of  types  and  shadows  could  have  said, 
'We  know  that  when  He  shall  appear,  we  shall 
be  like  Him,  for  we  shall  see  Him  as  He  is.'  Won- 
derful indeed  is  the  hopeful  trust  of  the  saints 
of  old  in  God,  when  we  remember  that  they  did 
not  know  Him  as  God  manifest  in  the  flesh. — 
C.  A.  B."] 

DOCTRINAL   AND   ETHICAL. 

1.  "This  Psalm  is  again  a  true  song  from  the 
depths  as  well  according  to  the  extent  and 
measure  of  the  sufferings  as  the  corres- 
ponding experience  of  faith  and  grace:  therefore 
it  is  a  song  of  the  struggling  Church  and  for  the 
militant  Church."  (Taube).  In  severe  troubles 
those  have  a  great  consolation,  who  have  pre- 
viously gained  not  only  the  true  knowledge,  but 
likewise  the  living  knoivledge  of  God  and  a  per- 
sonal experience  of  the  blessings  of  trust  in  God 
and  communion  with  God.  It  is  to  them  a  true 
help  in  prayer  and  serves  to  strengthen  their  faith, 
as  well  as  to  awaken  new  hopes  and  encourage  to 
perseverance.  David  "  is  in  the  position  to  give 
God  a  name,  which  alone  has  already  been  a 
mighty  shield  in  the  day  of  trouble.  He  names 
Him  the  faithful  God,  has  learned  to  know  that 
all  other  hopes  previous  to  this,  are  vain,  and 
knows  that  God  knows  about  him  in  the  day  of 
need."   (Tholuck). 

2.  The  name  of  God  says  not  only,  who  God 
is,  what  God  desires,  what  God  does.  but.  like- 
wise reminds  the  souls  of  the  pious  of  what  they 
have  alread}'  received  from  God  and  what  they 
may  always  expect  from  God.  They  need  mere- 
ly to  entreat  it  in  faith  and  to  accept  it.  and  ap- 
propriate it  in  humility  with  thanksgiving. 
There  is  connected  with  such  a  remembrance, 
therefore,  a  refreshment  and  an  encouragement. 
John  Huss  strengthened  himself  on  his  way  to  the 
stake  by  repeatedly  praying  from  ver.  5  of  this 
Psalm.  The  same  verse  was  the  last  word  of 
the  dying  Stephen,  of  Polycarp,  of  Basil  the 
Great.  For  many  examples:  vid.  Geier  and 
Bake. 

3.  The  soul  often  feels  itself  straitened  by 
bodily  trouble;  and  again  anxiety  of  heart 
causes  likewise  the  body  to  fail.  The  only  relia- 
ble helper  against  both  kinds  of  need  is  Jehovah, 
the  faithful  God,  whose  government  is  as  just  as 
it  is  gracious.  He  is  the  redeeming  and  the  de- 
livering God.  It  is  therefore  well  done  to  com- 
mit our  spirits  into   the  hands  of  this  God  even 

*  [Hengst.,  Hitzig,  Riehm  and  Alexander  agree  with 
Mull  in  his  rendering.  Riehm:  "The  cluu.se  is  parallel  not 
with  the  first  clause  of  the  verse,  hut  witli  the  third  as  the 
accusatives  indicate,  and  forms  the  contrast,  to  it,  as  in  Ex. 
xxxiv.  7."  Torowno  follows  Hupfeld  and  the  more  uu- 
ciont  interpreters. — C.  A.  B.J 


PSALM  XXXI. 


£21 


with  respect  to  the  life  of  the  body.  The  servant 
of  God  thus  declares  not  only  his  pious  disposition 
and  the  wish  to  be  preserved  by  the  power  and  grace 
of  God,  but  he  likewise  makes  his  deliverance  sure. 
For  whether  he  is  externally  about  to  die  or  to 
live,  his  communion  with  God  is  strengthened  and 
scaled  by  this  resignation,  and  thus  lie  gains  the 
pledge,  that  he  has  not  taken  refuge  with  God 
in  vain. 

4.  The  true  communion  and  closer  union  of  the 
pious  with  Jehovah  constitute  not  only  the 
pledge  of  their  deliverance,  but  at  the  same  time 
the  foundation  of  their  hopes  and  the  means  of 
their  realization.  For  oa  the  one  side  they 
know  that  they  are  internally  and  externally 
separated  from  the  worshippers  of  idols  in  all 
tilings,  by  the  fact  that  they  hold  fast  to,  wit- 
ness to  and  strengthen  this  communion  with 
God  by  faith  and  trust  in  God  in  the  severest 
sufferings  and  trials,  amid  the  terrors  which 
surround  them  and  in  connection  with  the  scorn 
and  threats  of  those  who  regard  them  as  lost ;  on 
the  other  side  they  continue  to  be  mindful  of 
their  sins  as  well  as  their  weakness  and  are  led 
to  communion  with  God  in  the  strongest  manner 
even  by  this,  that  they  have  to  base  their  deliv- 
erance as  well  as  their  salvation  not  on  their 
own  works  and  merits,  but  solely  on  the  power 
and  grace  of  God  and  that  they  can  safely  expect 
it  from  the  faithfulness  of  God.  Ut  infinitum  non 
potest  finiri,  ila  nee  termini  misericordix  statui 
(Savonarola). 

5.  There  may  certainly  be  times  in  the  life  of 
pious  men,  when  the  countenance  of  God  seems  to 
be  turned  away  or  veiled  from  them  and  the 
feeling  of  the  presence  of  God  threatens  almost 
to  vanish.  In  such  gloomy  times  the  more  ear- 
nestly the  light  of  the  Divine  countenance  is 
sought  and  the  more  fervently  the  attestation  of 
the  Divine  presence,  which  alone  comforts  and 
helps,  is  implored  out  of  the  experience  of  the 
trouble  of  abandonment,  the  more  manifestly  is 
disclosed  to  the  soul,  the  faithfulness  of  God, 
or  the  Being  and  Providence  of  God  which  are 
eternally  the  same,  the  more  vitally  do  the  riches 
of  the  Divine  fulness  of  power  and  grace  present 
themselves,  the  more  powerfully  does  the  re- 
membrance of  the  self-evidencing  miracle  of  the 
distribution  of  these  treasures  work  upon  them. 
Thus  the  confidence  of  trust  in  God  returns,  and 
in  the  assurance  of  the  hearing  of  prayer,  the  cry 
for  help  is  transformed  into  a  song  of  praise 
and  the  praise  of  the  Lord  is  connected  with  the 
exhortation  of  their  companions  to  love  God, 
in  thankfulness  for  His  grace  which  has  been 
previously  shown  to  them;  and  the  encourage- 
ment to  steadfastness  in  waiting  upon  God  in  the 
view  of  His  righteous  Providence.  The  concep- 
tion of  the  virtus  to(ius  psalmi  in  the  Gloss,  ord. 
is  to  narrow,  "ne  carnis  fragilitas  timeat  tot  mala 
seculi.''  Burk's  divisions  are  more  correct  in 
his  Gnomon:  (ifiducia  erga  dominum  declaratur ; 
exercita  earn  promoventia  narrantur  ;  preces  ad  do- 
minum adduntur  ;  usus  generalis  exinde  elictur." 

nOMILBTICAL   AND    PRACTICAL. 

Our  confession  says  what  we  know  and  teach 
about  God;  our  prayer,  what  we  believe  and  hope 
about  God ;  our  life  how  we  love  and  honor  God. — 


Our  sine  bring  us  to  shame  and  disgrace,  but  not 
so  with  our  trust  in  God.  —  Man  can  do  nothing 
better  than  trust  in  God's  faithfulness,  build  on 
.(iud's  strength,  look  upon  God's  countenance. — lie 
who  has  God  as  his  friend,  need  not  fear  the 
crowd  of  his  enemies  ;  God  provides  him  a  better 
refuge  than  a  fortified  city. — A  hearty  trust  in  God 
can  only  exist  in  connection  with  a  sincere  resig- 
nation  to  God,  both  mutually  strengthen  one 
another  and  lead  to  waiting  for  help  and  salva- 
tion.— We  can  observe  how  the  soul  prospers 
by  that  upon  which  it  puts  its  confidence;  upou 
what  its  love  depends,  upon  what  its  hope  is  di- 
rected. That  man  alone  is  helped,  who  not  only 
commits  his  external  fortune*,  but  likewise  his 
spirit  into  the  hand  of  God. — It  -s  not  enough  to 
have  hopes  in  the  mind;  all  depends  to  what  they 
are  directed,  upon  what  they  are  based,  how  long 
they  hold  out — God  sees  not  only  our  misery  ;  lie 
is  concerned  about  our  needs;  He  delivers,  those 
who  trust  Him  from  ruin;  This  is  reason  enough 
for  prayer,  praise  and  thanksgiving, — The  effects 
of  sin  extend  to  the  soul  and  the  body  ;  but 
God  is  the  Redeemer  and  Helper  in  time  of  need; 
this  is  experienced  by  those  who  believe  on  Him, 
turn  to  Him,  wait  on  Him. — We  may  know  that 
we  are  innocent  towards  men  and  appeal  to  the 
righteousness  of  God  to  protect  us  against  their 
unrighteous  treatment  of  us,  and  yet  we  must 
confess  ourselves  guilty  before  God  and  console 
ourselves  with  the  grace  of  God. — For  those  who 
fear  God,  there  is  not  only  laid  up  a  treasure  of 
good  things  in  the  future,  but  God  likewise  im- 
parts to  them  now  out  of  these  riches  that,  which 
is  needful  of  grace. — Communion  with  God  is  the 
tabernacle  of  safety  for  believers  in  all  the  trials 
and  dangers  of  life. 

Starke:  Believing  hearts  speak  w'th  their 
God  as  a. child  with  his  father,  secretly  lament 
their  troubles  to  Him,  are  comforted  by  His  al- 
mighty protection  and  commit  themselves  to  II is 
Divine  government. — All  hough  we  may  not  pre- 
scribe the  time  and  hour  of  help  to  our  God, 
yet  He  allows  us  to  call  upon  Him  to  hasten  the 
help,  though  with  entire  resignation  to  His  will. 
—  He  who  allows  himself  to  be  led  by  human 
advice  and  wisdom  alone,  often  errs,  but  he  who  is 
guided  by  the  adviceof  God  can  accoinplishgreat 
things.  If  Satan  and  his  followers  have  ventured 
even  to  lay  snares  for  our  Redeemer,  how  much 
more  will  he  strive  to  do  us  harm?  But  he  who 
has  the  Lord  of  strength  with  him  will  not  be 
injured  by  him. — The  impenitent  know  of  no 
true  sorrow  for  sin  ;  but  the  penitent  feel  anxiety 
of  conscience  so,  that  soul  and  body  are  often 
nigh  to  death. — A  true  servant  of  God  is  not  ex- 
cluded forever  from  the  light  of  grace,  nor  cast 
out  in  the  darkness. — God's  chamber  of  grace 
has  many  secret  corners,  in  which  our  enemies 
will  be  obliged  to  leave  us  alone. — Believers  may 
strengthen  themselves  and  confirm  their  confi- 
dence in  God  by  a  faithful  use  of  the  promises 
of  grace  and  a  believing  use  of  prayer. 

Calvin:  Nothing  is  more  difficult  when  we  see 
our  faith  mocked  by  the  whole  world,  than  to  di- 
rect our  words  to  God  alone  and  to  rest  in  the  tes- 
timony of  our  conscience  that  He  is  our  God. — 
OsiANDBR:  Although  we  are  sinners,  yet  we  may 
call  upon  God  for  help  on  account  of  the  unrea- 
sonableness of  our  enemies,  when  our  cause  is  a 


222 


THE  FIRST  BOOK  OF  PSALMS. 


just  one. — Selnekker  :  These  are  glorious  con- 
solations to  a  godly  man:   1)  that  God  gives  him 
to  know  heavenly  wisdom;  2)  that  He  protects 
him  against  all  tyrants  and  all  misfortunes  ;  3)' 
that    He   gives    him    everlasting   treasures  and 
everlasting  goods,  eternal  life  and  eternal  blessed- 
ness.— Menzel:   How  shall  suffering  Christians 
strengthen    their   confidence    and    their    faith  ? 
David  refers  us:   1)  to  God's  righteousness,  2) 
to  His  strong   power,  3)  to   the    honor    of  His 
name,  4)  to  His  faithfulness  and  goodness,  5)  to 
his  own  example  and  experience. — We  learn:  1) 
what  distresses  and  trials  befall  the  believer  ;  2) 
that  our  dear  Lord  God  does  not  reject  His  own 
children    on   account   of  such   weaknesses,    but 
spares  them,   ntfd  indeed  can   suffer  that   they 
pour   out  and  lament   their   weaknesses  before 
Him;  3)  we  should   be  careful   not   to    meddle 
with   those   who    are   plagued    and   troubled. — 
Bake  :  Let  us  believe  without  guile,  live  with- 
out  guile,   die    without   guile,   and   so   we  will 
please  God. — Arndt:  All  temporal  and  eternal 
consolation  arises  from  this  faith  and  hope,  that 
God  is  our  God. — Where  faith  and  love  meet  to- 
gether and  both  depend  on  God,  God  cannot  re- 
fuse   us    anything. — Franke  :     If    we    had   our 
heart  truly  given  to  God,  the  world  would  soon 
show  itself  displeased. — Frisch:  To  know  one 
in  trouble  is  the  mark  of  true  friendship.     The 
pious  David  boasts  this  of  our  God.     Make  and 
retain  God  as  your  friend;   He  knows  your  soul 
in  trouble.     His  knowledge  is  power,   consola- 
tion and  life. — Tholuck  :  Great  evil   serves  to 
awaken  in  man  the  consciousness  of  sin. — The 
faith  of  David  sees  not  the  number  and  power 
of    his    enemies,   but   the  hand    of    God   alone, 
which  distributes  to  men  their  lots.     Thus  the 
believer  transacts  his  business  in  his  chamber 
with  his  God  instead  of  with  his  enemies;  and 
whilst  they  fancy  that  they  are  entirely  safe,  the 
power  of  his  prayers  fights  against  them  from 
t  heaven. — Schaubach:  It   is  so  easy  to  explain 
the  word  "trust:"  it  is  not  so  difficult  to  believe 
that   the  Almighty  God  is   able    to   help    out    of 
every  trouble;  but  to  be  sure  that  the  Lord  will 
and  wishes  to  help  likewise  me  and  thee  in  every 
affliction,  in  which  we  have  fallen  for  the  sake 
of  His  honor,  that  will  only  be  learned  and  ex- 
ercised  by    true    and    manifold    experience. — 
Taube  :   How  hope  does  not  let  a  believer's  heart 
be  ashamed  even  in  the  deepest  need  :  1)  it  im- 
pels to  prayer  and  supports  prayer ;  2)  it  hopes 
even  under   circumstances   where  nothing  is  to 
be  hoped  ;  3)  it  is  therefore  so  gloriously  crowned 
with  the  assurance  of  a  hearing,  that  it  praises 
loudly  and   extols  the  wonderful  goodness  and 
faithfulness  of  the  Lord. 

[Matth.  Henry:  They  that  have  in  sincerity 


avouched    the   Lord  for  theirs  may  expect  the 
benefit  of  His   being  so,  for  God's  relations  to 
us  carry  with  them  both  name  and  thing. — It  is 
the  wisdom  and  duty  of  every  one  of  us  solemnly 
to  commit  our  spirits  into   the  hands  of  God  to 
be  sanctified  by  His  grace,  devoted  to  His  honor, 
employed   in    His    service,    and    fitted    for   His 
kingdom. — Those   know  not  how  to  value  their 
hope  in  God  who  cannot  find  joy  enough  in  that 
hope  to    balance   their    grievances,  and  silence 
their  griefs. — Let  those  that  are  airy  and  gay 
take  heed  of  running  into   extremes,  and  never 
set  sorrow  at  defiance  ;  God  can  find   out  ways 
to  make  them  melancholy  if  they  will  not  other- 
wise learn  to  be  serious. — Such  swallow  friends 
the  world  is   full   of,   that  are    gone   in  winter. 
Let  those  that  fall  on  the  losing  side  not  think 
it   strange   if  they  be  thus    deserted,  but  make 
sure  a  Friend  in  heaven  that  will  not  fail  them, 
and    make    use   of    Him. — There   is    enough   in 
God's  goodness  both  for  the  portion  and  inheri- 
tance  of  all  His  children,  when   they  come  to 
their  full  age,  and    for  their  maintenance  and 
education    during    their    minority.      There    is 
enough    in    bank,    and    enough   in   hand. — The 
saints  are  God's  hidden  ones. — Special  preser- 
vations   call    for    particular     thanksgivings  — 
Barnes:   We  shall  live  as  long  as  God  has  ap- 
pointed ;  we  shall  pass  through  such  changes  as 
He  directs  ;  we  shall  die  when  and  where  and  how 
He   chooses.     In   the  faithful  discharge   of  our 
duty,  therefore,  we  may  commit  all  these  things 
to  Him  and  leave  all    at   His  disposal. — Spur- 
/geon:  Faith's    repetitions    are    not   vain.     The 
avowal  of  our  reliance  upon  God  in  times  of  ad- 
versity is  a  principal  metLod  of  glorifying  Him. 
— In    our   most    importunate    intercessions,    we 
must  find   breathing    time    to   bless   the    Lord ; 
praise  is  never  a  hindrance  to  prayer,  but  rather 
a  lively  refreshment  therein. — Better  spend  our 
years  in  sighing  than  in  sinning. — If  we  wan- 
tonly give  a  portion   of  our  strength   to  sin,  it 
will  by  and  by  take  the   remainder  from  us. — 
We  must  not  look  for  the  reward  of  philanthro- 
py this   side    of  heaven,  for  men  pay  their  best 
servants  but  sorry  wages,  and  turn  them  out  of 
doors  when  no  more  is  to  be  got  out  of  them. — 
The   sovereign  arbiter   of  destiny  holds  in   His 
own  power  all  the  issues  of  our  life ;  we  are  not 
waifs  and  straws  upon  the  ocean  of  fate,  but  are 
steered  by  infinite  wisdom   toward   our  desired 
haven.     Providence  is  a  soft  pillow  for  anxious 
heads,  an  anodyne  for  care,  a  grave  for  despair. 
— We  generally  speak  amiss  when  we   are  in  a 
hurry.      Hasty  words  are   but  for  a  moment  on 
the  tongue,  but  they  often  lie  for  years  on  the 
conscience. — C.  A.  B.] 


PSALM  XXXII. 


223 


PSALM  XXXII. 

A  Psalm  of  David,  Maschil. 

1  Blessed  is  he  whose  transgression  is  forgiven,  whose  sin  is  covered. 

2  Blessed  is  the  man  unto  whom  the  Lord  iinputeth  not  iniquity, 
And  in  whose  spirit  there  is  no  guile. 

3  When  I  kept  silence,  my  bones  waxed  old 
Through  my  roaring  all  the  day  long. 

4  For  day  and  night  thy  hand  was  heavy  upon  me: 

My  moisture  is  turned  into  the  drought  of  summer.     Selah. 

5  I  acknowledged  my  sin  unto  thee, 
And  mine  Iniquity  have  I  not  hid. 

I  said,  I  will  confess  my  transgressions  unto  the  Lord; 
And  thou  forgavest  the  iniquity  of  my  sin.     Selah. 

6  For  this  shall  every  one  that  is  godly  pray  unto  thee  in  a  time  when  thou  mayest 

be  found : 
Surely  in  the  floods  of  great  waters 
They  shall  not  come  nigh  unto  him. 

7  Thou  art  my  hiding  place ;  thou  shalt  preserve  me  from  trouble  ; 
Thou  shalt  compass  me  about  with  songs  of  deliverance.     Selah. 

8  I  will  instruct  thee  and  teach  thee  in  the  way  which  thou  shalt  go: 
I  will  guide  thee  with  mine  eye. 

9  Be  ye  not  as  the  horse,  or  as  the  mule,  which  have  no  understanding : 
Whose  mouth  must  be  held  in  with  bit  and  bridle, 

L(  at  they  come  near  unto  thee. 

10  Many  sorrows  shall  be  to  the  wicked: 

But  he  that  trusteth  in  the  Lord,  mercy  shall  compass  him  about. 

11  Be  glad  in  the  Lord,  and  rejoice,  ye  righteous: 
And  shout  for  joy,  all  ye  that  are  upright  in  heart. 


EXEGETICAL   AND   CRITICAL. 

Its  Contexts  and  Composition.  Respecting 
maskil  vid.  Introduction.  This  is  the  second  of 
the  seven  Penitential  Psalms  [vid.  Ps.  vi.].  It 
was  a  favorite  of  Augustine.  It  is  cited  by  the 
Apostle  Paul  in  Rom.'  iv.  6-8.  According  to 
Luther'it  is  "  an  extraordinary  doctrinal  Psalm, 
which  teaches  us  what  sin  is,  how  we  may  be 
free  from  it  and  be  righteous  before  God.  For 
the  reason  knows  not  what  sin  is  and  thinks  to 
render  satisfaction  for  it  with  works;  but  he 
says  here  that  all  the  saints  are  likewise  sinners, 
and  can  be  holy  and  blessed  in  no  other  way, 
than  by  recognizing  that  they  are  sinners  before 
God,  and  that  they  are  regarded  as  righteous  be- 
fore God  by  faith  alone  without,  merit  and  with- 
out  works."      The    doctrine   however   does   not 


appear  here  as  a  result  of  universal  religious 
consideration,  but  as  an  immediate  result  of  per- 
snii.il  experience.  For  the  blessedness  of  the  justified 
sinner  (vers.  1-2)  is  based  upon  the  description 
of  a  twofold  experience,  first  the  pain  and  distress 
of  the  Psalmist  so  long  as  he  held  back  his  con- 
fession of  sins  (vers.  3-4);  then  the  forgiveness 
of  sins,  directly  received  with  the  confession 
of  sins.  On  this  foundation  likewise  arises  not 
only  an  encouragement  of  all  those  in  the  covenant 
of  grace  to  similar  action  in  behalf  of  similar 
bletiinga  (ver.  5),  but  it  takes  directly  in  ver.  6, 
a  thoroughly  personal  turn  in  the  description  of 
the  saving  consequences  which  are  to  be  expected 
in  the  future.  Then  comes  the  exhortation  and 
learning  (vers.  8-9),  that  they  may  not  be  com- 
pelled to,  but  may  of  their  own  accord  take  th  is  way 
to  God;  and  then  the  general  contrast  in  the  con- 
sequences of  pious  and  ungodly  conduct  (ver.  10). 


224 


THE  FIRST  BOOK  OF  PSALMS. 


These  form  the  transition  to  the  final  summons 
to  rejoice  (ver.  11),  which  is  in  a  form  which  re- 
fers back  to  the  beginning  of  the  Psalm  and  thus 
rounds  off  the  whole. — The  assertion  of  some 
after  Amyraldus,  that  this  Psalm  which  like 
Psalm  I.  begins  with  "blessed"  is  yet  in  irre- 
concilable conflict  with  it,  because  the  blessed- 
ness there  appears  as  a  reward  of  righteousness, 
but  here  as  a  consequence  of  forgiveness  of  sins, 
leaves  out  of  view  the  circumstance,  not  only 
that  the  same  thing  may  be  represented  from 
different  stand-points  without  internal  conflict, 
but  that  already  in  the  Old  Testament  the  inter- 
mediate members  of  these  different  representa- 
tions,  are  in  many  ways  brought  into  view,  e.  g. 
that  no  flesh  is  righteous  before  God  and  no  one 
could  stand  before  God  if  He  should  impute  sin  ; 
that  all  human  innocence  and  righteousness  is 
merely  relative;  that  righteousness  is  not  the 
work  of  merit  of  the  man  himself,  but  a  gracious 
work  of  God,  etc.  However  we  must  not  overlook 
that  side  of  the  Old  Testament  economy  of  salva- 
tion which  is  here  very  striking,  which  is  related 
to  the  Gospel  and  in  its  direction.  Hupfeld  very 
properly  remarks,  that  the  confession  of  sins  in 
itself,  and  indeed  publicly  expressed,  was  an 
ancient  legal  part  of  the  sin  offering  (Lev.  v.  6; 
xvi.  21;  Num.  v.  7),  and  that  here  this  require- 
ment of  the  law  is  merely  made  more  internal, 
as  a  requirement  of  the  conscience,  and  is  shown 
in  its  internal  necessity. — Related  thoughts  are 
found  in  Prov.  xxviii.  13;  1  John  i.  8-9. — There 
are  no  tenable  grounds  for  giving  up  its  compo- 
sition by  David  and  with  Hitzig  hit  upon  Jere- 
miah. The  prevailing  supposition,  that  this 
Psalm  refers  particularly  to  the  great  sin  of 
David  with  Bathsheba  and  against  her  husband, 
is  less  certain.  Venema  already  regarded  its 
circumstances  as  more  general,  and  Stier,  Clauss, 
and  Hitzig  with  De  Wette  find  the  circumstance 
doubtful  from  the  fact,  that  here  the  emphasis 
is  put  upon  the  anxiety  of  conscience  and  the 
free  confession  of  sins  which  sprang  from  it, 
whilst  in  1  Sam.  xii.  7  sq.  this  anxiety  is  not  de- 
scribed, and  the  confession  follows  the  disclosure 
of  Nathan  which  shook  him  and  chastised  him. 
Yet  we  may  say  with  Hengst.,  that  the  address 
of  Nathan  was  not  the  cause,  but  the  occasion  of 
the  confession  of  David.  Many  particular  fea- 
tures of  that  history  correspond  entirely  with 
the  Psalm,  and  the  Psalm  has  grown  entirely  from 
personal  experience.*  Delitzsch  very  well  remarks 
that  the  words  of  Augustine  might  be  placed 
as  the  motto  of  the  Psalm :  intelligentia  prima  est, 
ut  te  noris  peccatorem.  Selnekker  narrates  of 
Augustine,  that  he  "  often  read  this  Psalm  with 
weeping  heart  and  eyes,  and  before  his  death 
had  it  written  upon  the  wall  which  was  over 
against  his  sick  bed,  that  he  might  be  exercised 
and  comforted  by  it  in  his  sickness."     There  is 

*  [Ewald :  "  We  must  in  any  caso  suppose  that  the  poet 
does  not  speak  during  the  change  itself,  but  some  time  after- 
wards, after  having  gained  complete  internal  rest  and  cheer- 
fulness, looking  over  all  that  had  transpired  and  the  entire 
Divine  ordinances  of  grace.  With  this  song  he  concludes  the 
entire  tragedy  through  which  his  soul  has  passed.  In  this 
respect  the  Psalm  is  particularly  distinguished  from  Ps.  li. 
which  was  spoken  during  the  change,  before  he  was  entirely 
calmed."  Delitzsch:  ''David  was  for  an  entire  year  after 
his  sin  of  adultery  as  one  damned  in  hell.  In  this  hell 
Ps.  Ii.  was  composed,  Ps.  xxxii.  however  after  his  deliverance, 
the  former  in  the  midst  of  his  penitential  struggle,  the  latter 
after  having  gained  internal  peace." — C.  A.  B.] 


no  historical  support  for  the  conjecture  of  Gro- 
tius  that  this  Psalm  was  the  prayer  of  the  Jewish 
people  on  the  great  day  of  atonement. 

Str.  I.  Vers.  1-2.  Blessed  is  he  •whose 
transgression  is  taken  away,  etc. — Sinishere 
designated  by  those  three  names,  after  Ex. 
xxxiv.  7,  whose  etymologies  lead  to  the  ideas  of 
falling  away  or  breaking  faith,  deviation  or 
failure  and  perversion  (in  usage  frequently  of 
guilt).  Their  forgiveness  is  likewise  mentioned 
in  three  forms  as  lifting  up,  (to  take  away  their 
burden),  as  covering  (whereby  they  are  removed 
from  the  eyes  of  the  judge  and  therefore  from 
punishment),  as  not  imputing  (with  reference  to 
their  guilt).  According  to  the  grammatical 
form,  however,  that  which  is  designated  as  taken 
away  and  covered  is  not,  as  usually  elsewhere, 
the  sin,  but  the  person  of  the  sinner,  "because 
the  forgiveness  of  sins  is  not  merely  a  transac- 
tion with  men,  but  in  men,  in  their  personal 
life."  (Delitzsch).  Ver.  2  b.  mentions  not  the 
sanctification  of  the  heart  (some  more  ancient 
interpreters)  as  a  fruit  of  justification,  but  con- 
tains actually  already  the  statement  of  the 
condition  of  forgiveness  of  sins,  particularly 
carried  out  in  the  following  verses,  and  is  re- 
garded by  some  (Isaki,  Flarain.,  Seb.  Schmidt, 
Stier)  as  a  conditional  clause,  but  usually  as  a 
relative  clause. 

Str.  II.  Vers.  3-4.  For  I  kept  silence,  etc. 
This  silence  is  not  the  quiet  and  patience  of  con- 
trition as  the  internal  beginning  of  penitence 
(Venema),  but  the  holding  back  of  co?ifession  of 
sins  as  an  effect  and  a  manifestation  of  the  guile 
just  mentioned.  For  although  the  Psalmist 
howled  and  groaned  (the  same  word  is  used  as 
in  Ps.  xxii.  1;  hence  there  might  be  included 
likewise  lamentation  and  prayer  in  the  cries  of 
anxiety  and  pain),  during  the  long  time  in 
which  the  chastening  hand  of  God  was  heavy 
upon  him  without  interruption  (day  and  night), 
yet  he  failed  to  admit  his  guilt;  and  this  silence 
was  the  cause  as  well  of  the  continuance  of  the 
Divine  chastisement  as  of  the  increase  of  his 
torment  of  soul.  It  makes  no  essential  differ- 
ence whether  the  \3  of  ver.  3,  is  translated  like 
the  '3  of  ver.  4  as  giving  the  reason  and  ex- 
planation "for"  (Stier,  Hengst.,  Hupf.)  or  as 
introducing  the  following  clause  "  because  "  or 
"since"  (Hitzig,  Delitzsch).  [The  Rabbins, 
Olsh.,  Ewald  and  the  A.  V.  translate  "when" 
which  gives  a  better  sense. — C.  A.  B.].  In  any 
case  ver.  3  carries  out  more  clearly  the  funda- 
mental thought  expressed  in  vers.  1-2,  so  far  as 
it  is  based  on  personal  experience.  The  "for" 
takes  up  directly  the  thought  involved  in  the 
mention  of  guile  and  ver.  4  at  all  events  gives 
the  reason  of  ver.  3.  The  Divine  hand  is  the 
efficient  cause  of  the  sufferings  which  affect  at 
the  same  time  the  body  and  the  soul,  the  silence 
is  the  conditional  cause.  In  this  connection  it  is 
not.  probable,  that  the  decay  of  the  bones  was 
occasioned  by  the  roaring  (Delitzsch),  or  crying, 
that  is  the  bodily  sickness  by  the  violent  ex- 
pressions of  sorrow  (Hupf.)  ;  or  that  the  anxiety 
of  conscience  had  produced  in  the  Psalmist  a 
violent  fever  (Hitzig).  The  heat  of  summer  into 
which  the  sap  of  life  becomes  changed,  might 
much  more  easily  be  taken  as  a  figurative  de- 
signation of  anxiety  and  heat,  which  would  after- 


PSALM  XXXII. 


225 


wards  be  regarded  as  the  beat  of  Divine  anger 
(Stier;  similarly  Calvin,  Geier,  De  Webte, 
Hengst.).  Yet  it  is  more  natural  to  supply  a  3 
of  comparison  (Lutber  after  Symra.,  Chald.) ;  or 
to  suppose  a  silent  comparison  (Hupf.) ;  unless 
it  is  preferred  witb  Delitzsch  to  take  tbe  3  as 
that  of  the  condition,  in  which  the  change,  that 
is  tbe  deterioration,  took  place  (Job  xx.  14) 
The  meaning  "sap  of  life  "  which  most  interpre- 
ters after  the  Chald.  and  Aben  Ezra,  give  to 
T\j~)  and  derive  from  the  Arabic,  is  disputed  by 
Hengst.  and  Olsh.  The  former  explains  the 
word  of  the  heart,  comp.  Pa.  cii.  4,  properly,  a 
compact  mass  according  to  Num.  xi.  8  ;  the  lat- 
ter explains  it  of  the  tongue.  The  Vulgate  after 
the  Sept.  translates  entirely  different:  conversus 
sum  in  terumnam  (corrected  reading  instead  of 
xrumna  meat  in  infigendo  spinim. 

Str.  III.  Ver.  5.  [My  sin  I  will  make 
known  to  Thee,  and  my  guilt  I  did  not 
conceal,  etc.  Alexander:  ".Most  interpreters 
explain  the  future  verb  of  the  first  clause  as  a 
preterite,  because  all  the  other  verbs  of  the  first 
clause  are  preterites;  but  this  only  renders  the 
future  form  of  the  first  verb  more  remarkable, 
and  makes  it  harder  to  explain  why  a  past  tense 
was  not  used  in  this,  as  in  all  the  other  cases,  if 
the  writer  intended  to  express  past  time.  The 
only  consistent  method  of  solution  is  to  under- 
stand the  first  clause  as  a  reminiscence  of  the 
Psalmist's  resolution  in  the  time  of  his  distress, 
repeated  in  the  second  clause,  and  in  both  cases 
followed  by  a  recital  of  the  execution  of  his  pur- 
pose. (I  said, )  my  sin  I  toil!  make  known  to  Thee 
and  my  guilt,  I  (accordingly)  did  not  conceal,  I 
said,  I  toill  make  confession  to  Jehovah.  And  Thou 
didst  take  away  the  guilt  of  my  sin."  Moll  trans- 
lates as  past  with  most  interpreters.*  The  clauses 
of  this  verse  stand  in  beautiful  contrast  with 
those  of  vers.  1,  2  in  an  inverse  order.  The  sin 
is  acknowledged  that  it  may  not  be  imputed,  the 
iniquity  is  uncovered  that  it  may  be  covered, 
the  transgression  is  confessed  that  it  may  be 
taken  away,  which  latter  the  closing  clause  of 
the  verse  expresses  with  emphasis  :  And  Thou, 
Thou  takest  <iway,  etc.,  thus  turning  back  to  the 
opening  clause  of  the  Psalm. — C.  A.  15]  At 
the  close  of  this  verse  many  ancient  Psalteries 
after  Cod.  Alex,  of  the  Sept.  have  instead  of 
impietatem  peccati  mei,  impietatem  cordis  mei. 

Str.  IV.  Ver.  6.  Therefore  let  every  fa- 
voured one  supplicate  Thee  at  the  time 
of  finding, — that  is  so  long  as  it  may  b  ■  found, 
namely  that  which  is  sought,  here  grace  (Ending., 
De  Wettc,  Hupf.),=time  of  grace  (Ps.  lxix.  13  ; 
Is.  xlix.  8;  lx.  1,  2),  in  which  sense  the  Ara- 
bic version  translates:  time  of  hearing;  or 
Jehovah,  (Isaki,  Calv.,  most  interpreters),  accor- 
ding to  Is.  lv.  6,  comp  Deut.  iv.  29  ;  Jer.  xxix. 
12-14;  Ps.  cxlv.  18,  with  essentially  tbe  same 
sense,  yet  to  be  preferred  on  this  account,  be- 
cause, what  Hupfeld   overlooks,  this  object  may 

easily  be  supplied  from  the  "]'Sx  which  is  very 
near,  and  prayer  is  a  seeking  God  (Ilitzig).   Lu- 

»  [Perowne  translates  similarly  to  Alexander:  "I cannot 
see  why  it  may  not  be  designedly  employed  not  to  express 

the  past  action,  but  the  past  resolve,  the  sentence  being  some- 
what elliptical :  '  (Then  I  thought,  then  I  resolved)  I  would 
acknowledge.'  " — C.  A.  B  1 

15 


ther  after  the  Sept.  explains,  at  the  right  time 
Ewald,  at  the  time  of  reaching,  comp.  aplus, 
Uavdc.  Knapp  after  Schroder,  Schnurrer  and 
Michoelis,  leaving  the  connection  of  words  given 
by  the  accents,  still  seek  the  object  of  the  find- 
ing in  the  following  pi,  to  which  after  an 
Arabic  etymology  they  give  the  meaning  of'com  ■ 
passion.  But  this  verb  is  the  usual  adverb, 
yet  not  merely  a  particle  of  limitation  and  ex- 
ception, but  likewise  of  general  contrast  and 
hence  of  contrary  assertion  or  assurance  (Hup- 
feld).— That  the  flood  and  waves  in  general  have 
become  a  figure  of  great  trouble  and  danger, 
particularly  of  Divine  punishments,  has  with  the 
geographical  position  and  geological  formation 
of  Palestine,  its  ground  and  reason  in  the  Flood. 
There  is  no  occasion  however  with  Hengst.  to 
think  particularly  of  that,  here. — The  "there- 
fore "  at  the  beginning  uf  the  verse  is  usually 
after  the  Chald.  and  Calvin  regarded  as  a  state- 
ment of  the  motive;  others  however  after  the 
Vulg.  and  Luther  find  expressed  here  the  object 
of  the  supplication  and  translate:  for  this. 

Ver.  7.  Here  there  is  an  assonance  scarcely 
to  be  mistaken.  If  '31  is  genuine  and  not  to  be 
derived  from  the  last,  three  letters  of  'Jli'H  as  a 
repetition  according  to  J.  D.  Mich.,  Jahn  and 
Hitzig,  then  we  must  suppose,  that  the  infinitive 
p  Job  xxxviii.  has  here  been  treated  as  a  sub- 
stantive and  that  the  Ov.D,  which  is  likewise 
made  a  substantive,  is  the  second  member 
of  the  stat.  const.  The  expression,  "sur- 
rounded with  shouts  of  deliverance "  is  un- 
usual, it  is  true,  yet  it  is  inadmissible  to  seek 
in  "shouting"  a  metonymy  instead  of  salvation 
or  grace  (Olsh.,  Hupfeld).  We  may  either  think 
of  the  congratulations  and  songs  of  praise  of  those 
who  participate  in  the  celebration  (or  even  who 
share  in  the  deliverance)  (Stier),  or  of  the  mani- 
fold deliverances  with  the  occasions  for  shouting 
which  flow  together  at  the  same  time  from  all 
sides  (Calvin,  Geier,  Hengst.).  The  Vulg.  and 
Sept.  are  entirely  different :  Thou  art  my  exulta- 
tion, deliver  me  from  those  who  surround  me. 

Str.  V.  Ver.  8.  I  will  instruct  thee. — 
Most  of  the  older  interpreters,  even  Luther  and 
Seb.  Schmidt,  among  recent  interpreters  Clauss, 
Stier,  finally  Hitzig,  regard  vers.  8  and  9, 
Ewald  at  least  ver.  8,  as  the  words  of  God, 
wherein  the  most  particular  protection  and  tho 
most  faithful  spiritual  preservation  and  guid- 
ance are  promised  to  the  sinner  who  has  turned 
to  God  and  received  pardon.  Almost  all  recent 
interpreters  however,  with  Calvin  and  Geier,  re- 
gard  these  verses  as  tbe  words  of  David,  which 
point  all  sinners  to  the  God,  who  has  pardoned 
him,  comp.  Ps.  li.  14. — Will  give  advice  (di- 
recting) mine  eye  upon  thee. — Ewald  trans- 
lates this  with  the  Sept.  "I  will  fix  my  eye  upon 
thee,"  and  rejects  the  meaning  of  advice,  here. 
[Hupfeld  contends  that  there  is  here  an  instance 
of  a  double  subject  of  the  person  and  the  instru- 
ment, as  in  Ps.  iii.  5.  The  use  of  /]?  comes 
from  a  verb  of  watching,  /'reserving  and  protecting 
which  is  understood.  He  translates,  mine  eye 
is  to  advise  (watch  advising)  over  thee.  Pe- 
rowne,  regards  the  words  "  mine  eye  upon  thee" 
as  merely  added  as  "  a  further  explanation  of 


226 


THE  FIRST  BOOK  OF  PSALMS. 


the  manner  in  which  the  counsel  would  be  given. 
According  to  the  accents,  however  '"T?^  must 
be  connected  with  Pli'^'X,  'I  will  consult  upon, 
cr  concerning  thee,  i.  e.  for  thy  good  ; '  and  then 
T£,  '  with  mine  eye,'  will  be  equivalent  to 
1  watching  thee  with  mine  eye.'  "  The  transla- 
tion of  Moll  is,  however,  better.— C.  A.  B.] 

Yer.  9.  In  bridle  and  bit  (consists)  its  har- 
ness to  tame  it,  (they  will)  not  approach 
thee. — Hitzig  again  upon  Ezek.  xvi.  7  contends 
for  the  meaning  of  cheek  for  'TJ?  and  translates 
here  with  Sept.,  Vulg.,  Aben  Ezra;  whose 
cheek  to  constrain  with  bridle  and  bit,  (then  he 
changes  the  vowels  and  translates:  rather  draw 
thyself  in,  rein  thyself  in).  Luther  has,  "  in  the 
mouth"  as  he  renders  the  same  word  in  Ps.  ciii. 
5,  likewise  as  "mouth,"  where  the  Sept.  reads 
inidvfiiav  and  others  advise  otherwise,  sometimes 
even  to  accept  two  entirely  different  words  in 
these  two  passages.  Ewald,  who  would  change 
the  vowels  and  explain  by  the  Arabic,  Delitzsch 
who  translates  the  ambiguous  "bit,"  waver,  yet 
iucline  to  the  same  explanation.  Ewald  trans- 
lates :  "bit  and  bridle  must  shut  the  cheeks  of 
those  who  draw  near  to  thee  unfriendly,"  and 
finds  in  the  second  supplementary  clause  like- 
wise the  easier  transition  in  the  address  to  God, 
which  formerly  most  interpreters  found  here, 
yet  it  is  very  improbable,  since  the  expression 
leads  much  more  to  the  continuance  of  the  de- 
scription of  that  natural  shyness  and  wildness, 
which  prevents  animals  from  approaching  men. 
There  is  certainly  no  reference  here  to  an  approach 
for  the  purpose  of  injuring,  which  some  after  the 
Rabbins  find  here,  but  of  a  warning  and  exhor- 
tation not  to  be  like  the  irrational  and  obstinate 
animals,  which  do  not  approach  men  unless  tamed 
by  compulsory  means.  The  application  of  the 
figure  is  left  to  the  reader,  and  the  address, 
which  in  ver.  9  a  had  gone  over  into  the  plural, 
has  returned  to  the  singular,  in  order  that  every 
individual  may  be  referred  with  the  more  empha- 
sis to  his  own  person  and  experience  Since  i2 
is  used  elsewhere  only  with  the  finite  verb,  but 
here  follows  an  infinitive  or  a  noun,  perhaps  the 
verb  has  been  left  off;  thus,  (they  will)  not  ap- 
proach thee  ;  or,  approach  to  thee  (does)  not 
(occur).  The  first  is  preferable,  because  with 
the  second,  an  "  else  "  must  be  inserted  in  order 
to  be  clear,  as  already  Seb.  Schmidt.  If  it 
were  not  for  the  difficulty  of  the  construction  of 
12,  the  asyndet.  clause  might  be  resolved  simply 
by:  because  or,  if.  Calvin  finds  very  properly 
in  the  comparison,  actually  two  things:  sham- 
ing by  the  reproachful  comparison  and  at 
the  same  time  the  fruitlessness  of  the  opposition. 
As  concerns  the  disputed  HJ7,  it  may  be  de- 
rived with  Hupfeld  from  T\"\]f  (=draw  in)  and 
means  then  not  so  much  "ornament"  (in 
connection  with  which  ancient  interpretation 
Stier  and  Hengst.  find  an  irony  expressed)  as 
rather  "  harness,"  as  already  the  Chald.  para- 
phrases. Jerome  shares  with  the  other  more 
ancient  translators  the  view  of  fastening  to- 
gether the  jaws  of  those  who  do  not  approach 
thee,  with  bit  and  bridle.  Instead  of  the  im- 
perative, which  most  ancient  interpreters  have 
after  the  Cod.  Vatic,  of  the  Sept.,  the  Psalter 


Roman,  reads  after  the  Cod.  Alex,  of  the  Sept., 
the  finite  verb,  namely  constringes—ayge/c. 

Str.  VI.  Ver.  10.  Many  pains,  etc. — Instead 
of  "pains,"  that  is,  plagues,  as  Ex.  iii.  7,  many 
older  interpreters,  after  the  Sept.  and  Vulgate, 
have  "scourges."  [Perowne  :  "  The  usual  con- 
trast between  the  lot  of  the  ungodly  and  that  of 
the  righteous,  as  the  sum  of  all  that  has  been 
said,  and  as  a  great  religious  axiom." — C.  A.  B.] 

DOCTRINAL   AND    ETHICAL. 

1.  Those  are  truly  to  be  considered  happy  who 
really  have  received  God's  forgiveness  of  sins,  so 
that  the  burden  of  their  transgressions  no  longer 
presses  them  to  the  ground  and  their  conscience 
is  no  longer  troubled,  because  punishment  for 
them  is  no  longer  threatened  and  their  guilt  is 
no  longer  imputed  to  them.  How  unhappy  then 
must  those  be  who  retain  this  burden,  are  in 
constant  expectation  of  the  coming  judgment, 
and  must  regard  the  punishment  as  well-deserved 
and  unavoidable,  because  the  sinner  cannot  him- 
self blot  out  his  guilt,  but  God  is  the  impartial 
Judge  and  the  infallible  Rewarder,  and  even 
now  before  the  final  judgment  does  not  allow 
men  to  siu  unpunished  and  deceive  themselves, 
although  the  sinner  may  cherish  deceit  in  his 
spirit,  and  hypocritical  excuses. 

2.  The  deceit,  with  which  a  sinner  would  cover 
over,  conceal  and  excuse  either  the  presence  or 
the  greatness,  or  the  ill-desert  of  his  sins  from 
himself  and  others,  does  not  afford  any  real 
relief  or  any  true  justification,  but  brings  on 
the  opposite  of  the  blessed  experience  of  for- 
giveness of  sins,  namely  the  painful  feeling  of 
the  pressure  of  the  strong  hand  of  God,  pressing 
upon  him,  and  the  torment  of  anxiety  of  con- 
science, which  consumes  the  sap  of  life.  For  sins 
can  not  be  brought  to  a  dead  silence,  and  the 
conscience  cannot  be  hushed  up  by  false  pre- 
tences. Even  prayer  no  longer  comforts  and 
refreshes  the  man  who  cries  to  God  in  his 
anguish,  yet  is  silent  before  God  respecting  his 
sins.  He  will  only  become  the  weaker,  even  in 
body,  the  more  he  toils  in  this  inconsistency, 
that  he  strives  to  conceal  the  true  cause  of  his 
misery  from  the  Omniscient  Searcher  of  hearts, 
and  yet  craves  relief  from  his  troubles.  His 
sins  will  not  be  brought  into  forgetfulness  by 
intentionally  not  thinking  of  them  ;  and  they 
will  not  remain  unpunished  although  he  is  full 
of  self-deception  and  does  not  consider  or  weigh 
the  consequences  of  deception.  Hengstenberg 
remarks  very  properly  :  "  Deception  found  in 
David,  notwithstanding  the  enormity  of  his 
transgressions,  sufficient  points  of  contact,  as 
always,  where  the  heart  is  inclined  to  rely  upon 
them.  He  had  not  sought  the  first  sin,  but  the  first 
occasion  to  it  had  been  afforded  him.  It  must 
have  been  very  natural  for  a  king,  especially  an 
Oriental,  to  measure  himself  in  this  respect  by 
a  special  rule.  That  which  was  connected  with 
this  transgression  might  very  easily  present 
itself  more  in  the  light  of  a  sad  event  than  of  a 
severe  guilt."  The  following  remarks  of  the 
same  scholar  are  likewise  worthy  to  be  pondered : 
"  The  roots  of  this  deception,  which  we  meet 
immediately  after  the  Fall,  are  pride,  lack  of 
trust  in  God;  and  love  of  sin.     Many  are  thereby 


PSALM  XXXII. 


227 


prevented  from  any  knowledge  of  their  sins; 
in  their  misery  they  are  satisfied  in  a  Pelagian 
self-deception  and  regard  themselves  as  very 
excellent.  Others  exhibit  the  first  beginnings 
of  true  knowledge  of  sin,  but  do  not  attain  tue 
desired  end.  because  deception  does  uot  allow 
them  to  attain  to  the  knowledge  of  the  great  ex- 
tent of  their  evil.  Likewise  those  wdio  really 
have  attained  to  a  state  of  grace  are  very  much 
troubled  by  deception  in  the  salvation  of  for- 
giveness of  sins,  in  the  possession  of  which  they 
have  come  by  sincerity  of  heart.  What  exposes 
them  particularly  to  this  temptation,  is  their 
stern  view  of  sin  and  its  condemnation  by  God 
and  the  consciousness  of  the  grace  received 
from  God  and  their  condition.  Nature  struggles 
violently  against  the  gre:.t  humiliation  which 
accompanies  to  them  the  knowledge  and  confes- 
sion of  their  sins.  Therefore  it  is  necessary  to 
take  deeply  to  heart  these  words:  Well  for  those 
whose  sins  are  taken  away,  etc-,  which  David 
utters  from  his  own  painful  experience  of  the 
misery,  which  accompanies  the  sins  which  are 
not  forgiven  on  account  of  deception  of 
heart." 

3.  The  only  way  to  gain  true  forgiveness  of 
sins,  and  the  sure  way,  is  therefore,  the  thorough 
knowledge  and  penitent  confession  of  sin;  for  this 
leads  first  to  seek  and  then  to  find  the  grace  of 
God.  "Since  I  would  not  confess  that  I  was 
nothing  but  a  sinner,  my  conscience  had  no  rest, 
so  that  I  must  c6nfess  and  trust  alone  in  the 
goodness  of  God."  (Luther,  marginal  note). — 
"This  must,  however,  take  place  with  true  sin- 
cerity of  heart,  and  indeed  in  all  things,  that  we 
are  altogether  guilty  before  God,  that  we  must 
stop  our  mouths  and  charge  ourselves  as  great 
Binners  before  God,  in  accordance  with  all  the 
commandments  of  God,  that  we  are  ruined  alto- 
gether, through  and  through  and  in  and  out." 
(Bogatzki).  Such  a  feeling  of  true  contrition 
and  entire  condemnation  before  God  in  a  peni- 
tent sinner  is  very  different  from  the  anxiety  of 
soul  in  a  despairing  man,  as  Cain  and  Judas, 
where  the  confession  of  sin  is  entirely  separated 
from  faith  in  the  possibility  of  forgiveness,  and 
which,  moreover,  has  not  the  character  of  a 
penitent  confession  of  sin  flowing  forth  from  an 
awakened  heart,  but  more  that  of  an  admission 
forced  by  circumstances  and  anguish.  "Let  us 
make  it  very  clear,  that  faith  is  a  necessary  part 
of  true  and  genuine  penitence,  that  without 
some  remnant  of  trust  and  faith  in  God  the 
penitent  sinner  could  never  approach  God  iu 
prayer:  then  will  we  see  that  there  is  still  an- 
other kind  of  impenitence  (namely  rudeness  and 
dullness  of  conscience),  where  not  so  much  the 
bites  of  conscience  as  faith  is  lacking,  where 
the  terrified  conscience  feels  the  guilt  very  well. 
and  even  on  this  account,  because  it  is  so  deeply 
felt,  fears  to  make  confession  of  it  before  God  " 
(Tholuck).  Sometimes  there  is  a  long  interval 
before  the  internal  conflict  is  ended  and  the  in- 
terchange ceases  of  those  conditions  of  soul  in 
which  accusations  and  excuses  struggle  with  one 
another  (Rom.  i.  15).  But  God  Himself  comes 
to  the  help  of  the  struggling  soul  by  at  once 
awarding  forgiveness,  by  His  grace,  to  the  sin- 
cere confession  of  sin  ;  that  is,  adjudging  it  and 
imparting   it.      Absolution   follows   confession. 


But  where  there  is  forgiveness  of  sins  there  is 
likewise  life  and  blessedness. 

4.  The  personal  experience  of  these  states  of 
the  soul  impels  first  to  an  impressive  de- 
scription of  them,  and  then  has  in  itself  al- 
ready not  only  an  interesting,  touching  and 
edifying,  but  even  a  typical  character.  More- 
over, if  the  subject  of  these  experiences  regards 
himself  on  the  one  side  as  a  member  of  the  con- 
gregation, on  the  other  side  as  a  servant  and  in- 
strument of  God,  this  description  will  be  en- 
larged in  part  to  a  representation  of  the  general 
and  similar  condition  of  all  who  are  similarly  dis- 
posed, partly  will  pass  over  into  a  direct  claim 
upon  his  companions,  as  well  in  admonition  and 
warning  as  in  consolation  and  encouragement, 
yes,  will  change  into  a  punitive  and  threatening 
address  to  stiff-necked  and  stubborn  sinners. 
Hengst.  very  properly  remarks,  that  it  must  have 
been  infinitely  more  difficult  under  the  Old  Cove- 
nant to  elevate  oneself  to  the  confidence  of  for- 
giveness than  under  the  New  Covenant,  where 
we  behold  the  mercy  of  God  in  Christ  and  the 
ground  of  our  justification  in  His  merits.  He 
draws  this  earnest  conclusion  from  the  above  : 
"  If  we  delay  to  takexmr  refuge  in  the  pardoning 
grace  of  God,  our  guilt  is  far  greater  than  that 
of  David." 

5.  Since  God's  infallible  punishment  follows 
upon  unforgiven  sins,  which  like  a  flood  will 
break  irresistibly  upon  the  sinner,  they  must 
seek  the  forgiveness  of  sins  at  the  right  time, 
that  is,  whilst  grace  is  to  be  found.  And  since 
the  pains  which  are  prepared  for  the  ungodly 
are  great  and  numerous,  and  man  as  such  is  not 
an  irrational  and  senseless  beast,  it  is  as  foolish 
as  it  is  ruinous,  and  as  unworthy  as  it  is  unwise, 
to  seek  the  gracious  hand  of  God  only  after  the 
arm  of  the  Lord  has  laid  hold  upon  us  iu  pun- 
ishment. Pharaoh,  Nebuchadnezzar,  Manasseh 
are  historical  examples,  how  God  compels  and 
subdues  those  who  will  not  hearken  to  His  word. 
It  is  better  to  follow  willingly  than  by  compul- 
sion. 

(J.  He  who  uses  sincerely  the  time  appointed 
for  penitence,  seeks  and  finds  the  forgiveness  of 
sins  in  the  way  pointed  out  to  him  by  God,  and 
as  a  man  now  justified  puts  his  trust  immovably 
and  truly  upon  God,  will  not  only  find  one  de- 
liverance, but  will  remain  preserved  in  the  future 
likewise,  surrounded  and  protected  by  grace,  and 
will  make  his  joyful  thanks  to  be  heard,  sound- 
ing  forth  and  reechoing  without  cessation  in  the 
shouts  of  a  company  surrounding  him  and  prais- 
ing God.  "The  joyful  exclamation  of  ver.  1  is 
only  a  feeble  beginning  of  the  song  which  re- 
sounds after  the  preservation  from  the  last 
anxiety.  We  can  see,  finally,  how  the  selah, 
strikingly  placed  thrice,  vers.  4,  5,  7,  divides 
exactly  the  three  stages  of  anxiety,  before  the 
wrath  of  God,  the  confession  unto  forgiveness, 
the  joy  in  complete  deliverance"  (Stier).  There 
is  opened  for  those  who  are  justified  by  grace 
an  unlimited  prospect  of  an  abiding  salvation  and 
an  eternal  jog. 

IIOMTLETICAL    AND    PRACTICAL. 

How  God  aicakens  the  slumbering  conscience, 
comforts  it  when  terrified,  blesses  it  when  calmed. 


228 


THE  FIRST  BOOK  OF  PSALMS. 


— The  threefold  confession  of  the  pious :  1)  that 
he  is  punishable  for  his  sins  and  liable  to  the  Divine 
judgment;  2)  that  he  has  obtained  forgiveness  of 
sins  through  the  grace  of  God ;  3)  that  he  is  to 
thank  God  forever  for  this.— The  forgiveness  of 
sins:  1)  who  need  it  ?  2)  who  imparts  it?  3)  who 
receive  it? — The  wretchedness  of  those  who  conceal 
their  sins ;  the  blessedness  of  those  who  confess 
them. — Deception  and  sincerity  of  heart :  1)  their 
characteristics,  2)  their  consequences. — As  we  have 
appropriated  our  sins,  in  confessing  them  as  our 
own,  so  we  must  likewise  appropriate  grace,  that 
we  may  thereby  be  justified  and  blessed. — How 
necessary  and  salutary  it  is  to  confess  our  sins, 
1)  sincerely,  2)  at  the  right  time,  3)  in  trust  in 
God's  mercy. — The  salutary  comparison  of  our 
spiritual  experience  in  the  state  of  forgiveness 
with  those  which  we  previously  experienced 
under  the  pressure  of  sin. — It  is  well  for  those 
who  do  not  deceive  themselves,  1)  with  respect  to 
their  guilt,  2)  with  respect  to  their  forgiveness. 

Starke  :  Instruction  respecting  the  justifica- 
tion of  a  poor  sinner  :  1)  the  advantageous  con- 
dition of  justification  ;  2)  the  way  in  which  it  is 
attained  ;  3)  the  necessary  conduct  afterwards. 
— There  is  no  greater  treasure  than  forgiveness 
of  sins ;  for  where  there  is  no  sin  there  is  no 
wrath  of  God,  no  curse  of  the  law,  the  devil 
cannot  injure,  death  cannot  strangle,  hell  cannot 
swallow  up. — Our  righteousness  is  not  that  we 
have  no  sins,  or  have  sufficient  good  works,  but 
that  God  forgives  our  sins  (Isa.  xliv.  22). — God 
alone  makes  the  righteous  blessed  in  heaven, 
and  penitence  alone  makes  the  sinner  blessed  on 
earth. — All  the  pious  know  from  their  own  ex- 
perience that  it  is  not  so  easy  to  suppress  the 
wickedness  of  the  heart;  hence  their  daily  cry- 
ing and  murmuring  against  sin. — Sin  is  like  a 
violent  fever  ;  as  long  as  its  heat  remains  within 
it  consumes  the  bowels ;  but  when  it  breaks  out 
upon  the  lips,  it  is  a  sure  sign  of  health. — Do 
not  postpone  your  penitence,  but  take  heed  of 
the  right  time  ;  for  the  time  of  grace  is  not  in 
the  power  of  any  man,  the  enemy  is  not  idle, 
death  does  not  tarry. — Peace  with  God  causes  a 
pious  man  in  all  his  adversities  to  be  comforted 
and  joyous. — The  sincere  in  heart  can  never 
lack  reason  and  impulse  to  glorify  and  praise 
God. — Lange  :  Although  man  cannot  by  his  own 
will  make  himself  fit  for  the  kingdom  of  God, 
yet  he  should  not  misuse  prevenient  grace  by 
resisting  it. — It  is  a  well-deserved  punishment 
to  be  chastised  by  anxiety  of  conscience ;  it  is  a 
good  thing  when  it  leads  to  penitent  knowledge, 
consequently  likewise  to  the  forgiveness  of  sins. 

Osiander  :  There  is  no  more  certain  help  and 
no  stronger  protection  than  to  have  a  gracious 
God. — Selnekker:  Silence  injures  the  soul  and 
has  no  consolation. — An  evil  conscience,  which 
feels  its  sins  and  the  wrath  of  God,  is  a  pain  of 
all  pains. — The  true  joy  of  the  godly  is  the 
Lord  Himself. — Menzel  :  To  be  holy  and  pray 
for  forgiveness  of  sins  appears  to  be  almost 
absurd,  yet  we  must  learn  properly  to  under- 
stand it. — Christians  should  be  instructed  by 
the  word  of  God:  1)  to  know  themselves,  2)  to 
believe  in  Christ,  3)  to  lead  a  godly  life. — 
Frisch  :  Of  the  blessedness  of  a  justified  sin- 
ner:  1)  In  what  it  consists  ;  2)  whence  it  arises; 
3)  to  whom    it  properly  belongs  ;  4)  what  par- 


ticularly are  its  consequences. — With  earthly 
judges  it  is:  repent  and  be  hanged.  But  it  is 
very  different  with  God's  judgment. — He  who 
would  be  saved,  must  betake  himself  to  the 
order  of  salvation. — Francke  :  He  who  imagines 
that  he  has  faith  and  yet  has  not  tasted  of  any 
true  penitence  of  heart,  has  no  real  faith,  but  is 
deceived.  But  where  there  is  no  faith,  there  is 
likewise  no  forgiveness  of  sins. — Umbreit  :  The 
impenitent  heart  of  the  sinner  must  be  broken, 
the  deceit  with  which  he  conceals  his  transgres- 
sions from  God  and  seeks  to  palliate  and  excuse 
to  himself  by  lying  thoughts,  must  depart  from 
his  spirit  ere  he  can  be  entirely  sure  of  forgive- 
ness of  sins  in  his  own  soul. — Diedrich  :  Not 
to  be  willing  to  trust  in  the  Lord  God,  since  He 
has  promised  complete  forgiveness,  is  the  worst 
kind  of  ungodliness  ;  but  to  confess  all  to  Him 
in  confidence  is  well-pleasing  to  Him. — Taube  : 
Our  God  is  much  more  inclined  to  forgive  us  our 
sins,  than  we  are  inclined  to  confess  them  and 
pray  for  His  grace. 

[Matth.  Henry:  The  forgiveness  of  sin  is 
that  article  of  the  covenant  which  is  the  reason 
and  ground  of  all  the  rest. — Some  inward  trouble 
is  required  in  repentance,  but  there  is  much  worse 
in  impenitency. — We  must  confess  sin  with  shame 
and  holy  blushing,  with  fear  and  holy  trembling. 
— You  may  as  soon  find  a  living  man  without 
breath,  as  a  living  Christian  without  prayer. — It 
is  our  honor  and  happiness  that  we  have  under- 
standing, that  we  are  capable  of  being  governed 
by  reason,  and  of  reasoning  with  ourselves.  Let 
us,  therefore,  use  the  faculties  we  have  and  act 
rationally. — Where  there  is  renewing  grace, 
there  is  no  need  of  the  bit  and  bridle  of  restrain- 
ing grace. — Barnes  :  The  pardoned  man  has 
nothing  to  fear,  though  flood  or  fire  should 
sweep  over  the  world.— The  feeling  that  we  are 
pardoned  fills  the  universe  with  melody,  and 
makes  the  heaven  and  the  earth  seem  to  us  to 
be  glad.  The  Christian  is  a  happy  man ;  and 
he  himself  being  happy  all  around  him  sympa- 
thizes with  him  in  his  joy. — Wordsworth:  God 
is  deaf  to  the  bowlings  of  the  impenitent,  but 
the  least  whisper,  and  even  the  unexpressed 
aspiration  of  the  contrite  heart,  are  a  roaring 
to  Him. — God  covereth  the  sin  of  him  who  doth 
not  cover  his  own  sin. — The  effect  of  God's  eye 
on  the  tender  heart,  is  expressed  in  the  touching 
words  of  the  Evangelist,  "  The  Lord  turned  and 
looked  upon  Peter.  And  Peter  remembered  the 
word  of  the  Lord;  and  Peter  went  out  and  wept 
bitterly"  (Luke  xxii.  61,  62).  St.  Peter's  eyes 
streamed  with  tears,  responsive  to  the  piercing 
glance  of  the  Divine  eye  of  Christ. — Spurgeon  : 
What  a  killing  thing  is  sin  !  It  is  a  pestilent 
disease!  A  fire  in  the  bones  !  While  we  smother 
our  sin  it  rages  within,  and  like  a  gathering 
wound  swells  horribly  and  torments  terribly. — 
Alas  for  a  poor  soul  when  it  has  learned  its  sin 
but  forgets  its  Saviour,  it  goes  hard  with  it  in- 
deed.— .When  the  soul  determines  to  lay  low  and 
plead  guilty,  absolution  is  near  at  hand. — 0, 
dear  reader,  slight  not  the  accepted  time,  waste 
not  the  day  of  salvation. — We  ought  to  be  as  a 
feather  in  the  wind,  wafted  readily  in  the  breath 
of  the  Holy  Spirit ;  but  alas  !  we  lie  like  motion- 
less logs,  and  stir  not  with  heaven  itself  in  view. 
Those  cutting  bits  of  affliction  show  how  hard- 


PSALM  XXXIII.  229 


mouthed  we  are,  those  bridles  of  infirmity  mani-  I  sing  it,  been  able  to  claim  a  lot  in  the  goodly 
festour  headstrong  and  wilful  manners. — Reader,  land?  If  so,  publish  to  others  the  way  of  sal- 
what  a  delightful  Psalm!     Have  you,  in  peru-  I  vation. — C.  A.  B.] 


PSALM  XXXIII. 


1  Rejoice  in  the  Lord,  O  ye  righteous : 
For  praise  is  comely  for  the  upright. 

2  Praise  the  Lord  with  harp : 

Sing  unto  him  with  the  psaltery  and  an  instrument  of  ten  strings. 

3  Sing  unto  him  a  new  song; 
Play  skilfully  with  a  loud  noise. 

4  For  the  word  of  the  Lord  is  right ; 
And  all  his  works  are  done  in  truth. 

5  He  loveth  righteousness  and  judgment : 

The  earth  is  full  of  the  goodness  of  the  Lord. 

6  By  the  word  of  the  Lord  were  the  heavens  made  ; 
And  all  the  host  of  them  by  the  breath  of  his  mouth. 

7  He  gathereth  the  waters  of  the  sea  together  as  a  heap : 
He  layeth  up  the  depth  in  storehouses. 

8  Let  all  the  earth  fear  the  Lord  : 

Let  all  the  inhabitants  of  the  world  stand  in  awe  of  him : 

9  For  he  spake,  and  it  was  done ; 
He  commanded,  and  it  stood  fast. 

10  The  Lord  bringeth  the  counsel  of  the  heathen  to  nought : 
He  maketh  the  devices  of  the  people  of  none  effect. 

11  The  counsel  of  the  Lord  standeth  for  ever, 
The  thoughts  of  his  heart  to  all  generations. 

12  Blessed  is  the  nation  whose  God  is  the  Lord; 

And  the  people  whom  he  hath  chosen  for  his  own  inheritance. 

13  The  Lord  looketh  from  heaven  ; 
He  beholdeth  all  the  sons  of  men. 

14  From  the  place  of  his  habitation  he  looketh 
Upon  all  the  inhabitants  of  the  earth. 

15  He  fashioneth  their  hearts  alike  ; 
He  considereth  all  their  works. 

16  There  is  no  king  saved  by  the  multitude  of  a  host : 
A  mighty  man  is  not  delivered  by  much  strength. 

17  A  horse  is  a  vain  thing  for  safety : 

Neither  shall  he  deliver  any  by  his  great  strength. 

18  Behold,  the  eye  of  the  Lord  is  upon  them  that  fear  him, 
Upon  them  that  hope  in  his  mercy; 

19  To  deliver  their  soul  from  death, 
And  to  keep  them  alive  in  famine. 


230 


THE  FIRST  BOOK  OF  PSALMS. 


20  Our  soul  waiteth  for  the  Lord: 
He  is  our  help  and  our  shield. 

21  For  our  heart  shall  rejoice  iu  him, 
Because  we  have  trusted  iu  his  holy  name. 

22  Let  thy  mercy,  0  Lord,  be  upon  us, 
According  as  we  hope  in  thee. 


EXEGETICAL   AND   CRITICAL. 

Arrangement  of  the  Contents. — The  pious 
members  of  the  congregation   are  summoned  to 
give  to  the  Lord  the  praise  due  unto  Him  (vers. 
1-3).     This    is  based   upon    a   reference    to    the 
nature    of  the  word    and   work    of  God    (vers. 
4,  5),  the  Almighty  Creator  and  Preserver  (vers. 
6,  7),  as  well  as  the  Ruler  of  all  the  world,  who 
is  to  be  feared   (vers.  8,  9)      Iu  contrast  with 
the  thoughts  of  men,  His  eternal  and  unchange- 
able decrees  are  victoriously  carried  out  in  his- 
tory (vers.  10,  11),  therefore   the  people   chosen 
by  Him  for  His  own,  are  to  be  called  happy  (ver. 
12).     The  Omniscient  King  of  heaven  observes 
all   things  (vers.  13-15)  ;   worldly  power  is  not 
the  cause  of  victory  and  of  deliverance  (vers.  16, 
17),  but  the  eyes  of  the  Lord  are  directed  upon 
the  pious  for  their  deliverance  and  preservation 
(vers.   18,   19) ;  hence  waiting    and    trusting  in 
Him  are  essentially  the  work  of  the  members  of 
His  congregation,  and   this  expresses   itself  as 
well  in  thankful  confession  as  in  joyous  hope  and 
confident  grayer  (vers.  20-22).    With  this  closing 
clause  the  movement,  of  thought  returns  to  its 
beginning,  which   has  the  closest  relation  with 
the  closing  words  of  the  preceding  Psalm.    From 
this  may  be  explained  the  position  of  this  Psalm 
in  its  present  order  in  the  book,  yet  it  hardly 
shows  that  these  two  Psalms  originally  belonged 
together    (Venema),    or   are  a   pair    of  Psalms 
(Hengst.),  although  the  title  which   is  usually 
appended  in  this  book  is  absent   here,  which  is 
the  case  only  in  the  first  two  Psalms  and  in  Ps. 
x.  \_ind.  these  Psalms  for  the  reasons  of  this. — 
C.  A.  B.].     For  Psalm  xxxii.  has  its  source  in 
the  personal  experience  of  an   Israelite  who  was 
previously  impenitent,    yet   was  pardoned  after 
having  confessed  his  sins,  and   it  maintains   this 
character  of  individual  testimony  even  where  it 
passes  over  from  the  description  of  the  contrasted 
conditions  and    experiences  into  a  summons  to 
all  his  companions  to  give  personal  expression 
to  similar  experiences,  under  similar   treatment 
in  similar  circumstances,  by  praising  God.     The 
present  Psalm,  on  the  other  hand,  moves  through- 
out in  the  tone  of  a  hymn   determined   for   the 
congregation  as  such,  which  has  its  foundation  in 
the    happy  feeling  of  security  of  the  people,  who 
know  that   they  are  chosen   and  guided  by  the 
Creator  and  Ruler  of  the  whole  world  as  His  own 
people.     With  this  thorough-going  difference  of 
circumstances  and  character  it  is  unimportant 
that  this  Psalm  has  twice  as  many  verses  as  the 
previous  Psalm,  and  that  its  fundamental  thought 
appears  immediately  at  the  end  of  the  first  half 
of  the  Psalm.* 


Str.l.  [ Ver.  1.  Praise  is  comely. — Hupfeld: 
"  This  means  that  it  is  their  duty  as  well  as  that 
it  redounds  to  their  honor  and  is  an  ornament, 
just  as  on  the  contrary,  silence  is  to  their  shame : 
because  they  alone  have  a  peculiar  experience  of 
the  glorious  government  of  God,  and  so  they 
alone  are  fitted  for  this." 

Ver.  2.  Upon  a  ten  stringed  harp  play 
to  Him. — For  the  musical  instruments  vid.  In- 
troduction. The  A.  V.  improperly  makes  a 
separate  clause  for  an  instrument  of  ten  strings. 
— C.  A.  B .] 

Ver.  3.  Play  well. — This  expression  (comp. 
1  Sam.  xvi.  17  ;  lsa.  xxiii.  16)  is  given  a  too 
narrow  reference  by  some  interpreters,  after  the 
Sept.,  to  the  skill,  by  others,  after  Symm.,  to  the 
power  of  the  execution.  The  new  song  is  one  not 
heard  before.  Such  an  one  may  spring  from  a 
fresh  impulse  of  the  heart  (Stier),  since  God's 
glory  is  new  every  morning  (Hengst.),  without 
necessarily  distinguishing  itself  by  its  origi- 
nality, or  taking  its  material  ever,  as  Ps.  xl.  4 
and  Rev.  v.  9,  from  a  new  occurrence.  There- 
fore it  is  a  false  conclusion  to  suppose  that  this 
expression  has  been  afterwards  reduced  to  an 
insignificant  formula,  because  it  occurs  in  such 
Psalms  as  xcvi.,  xcviii.,  cxlix.  And  the  conjec- 
ture, that  the  Psalm  might  refer  to  the  disap- 
pearance of  the  Scythians,  Zeph.  iii.  15  (Hit- 
zig),  may  be  connected  externally  with  vers.  5, 
IU,  16,  but  cannot  be  derived  from  these  verses, 
nor  be  supported  by  a  comparison  of  ver.  5  with 
Jer.  ix.  23,  or  vers.  13,  14  with  Ps.  xiv.  2,  which 
comparisons  though  ingenious  are  violent.  Nor 
can  it  be  explained  by  the  reference  of  ver.  4 
to  Ps.  xxxii.  8,  where  it  is  said  that  Jehovah's 
counsel  and  protection  are  promised,  nor  can  it 
be  made  probable  by  the  remark  that  is  made, 
that  the  flood  mentioned  in  Ps.  xxxii.  6,  which 
passed  away  without  harm  for  the  entire  people, 
might  be* referred  to  the  same  inroad,  since  Ps. 
xxxii.  takes  consideration  of  a  hostile  invasion, 
and  Ps.  xxxiii.  1  is  connected  without  title  with 
Ps.  xxxii.  11,  and  the  perfect  in  Ps.  xxx.  10  in- 
dicates a  particular  event,  probably  of  the  recent 
past,  a  mighty  deed  of  the  national  God.  No 
more  is  the  design  of  this  "new"  song  to  be  re- 
garded, with  the  more  ancient  interpreters,  a3 
for  use  at  a  sacrificial  feast,  especially  as  nj*nfl 


*  [However  different  these  two  Psalms  may  be  in  some  re- 
spects, yet  the  close  resemblance  and  the  frequently  recur- 
ring references  in  expressions  and  in  sentiment  to  the  previ- 
ous Psalm,  favor  the  idea  that  the  two  Psalms  were  originally 


one,  but  were  afterwards  separated  for  use  in  the  congrega- 
tion. The  first  verse  of  this  Psalm  takes  up  directly  the 
sentiment  and  words  of  the  closing  verse  of  the  previous 
Psalm.  The  references  in  Str.  II.  to  the  justice  and  goodness 
of  God  fully  accord  with  these  sentiments.  The  reference  to 
the  Divine  power  in  the  creation  and  government  of  the 
world  is  natural  iu  this  connection,  where  the  penitent  is 
rejoicing  in  the  forgivene.-s  of  sius,  especially  ^s  the  two 
ideas  are  brought  together  iu  an  inverse  order  in  Psalm  six. 
It  is  not  unimportant  that  ver.  12  ascribes  the  same  blessed- 
ness to  the  nation  and  people  as  was  ascribed  to  the  indi- 
vidual at  the  beginning  of  Ps.  xxxii.  The  terms  and  senti- 
ments of  vers.  16  sq.  are  in  accordance  with  Ps.  xxxii.  8,  9. 
And  the  final  expressions  of  hope  and  trust  in  Jehovah's 
holiness  and  mercy  form  a  proper  conclusion  to  the  senti. 
ments  of  both  Psalms. — 0.  A.  1J.J 


PSALM  XXXIII. 


231 


does  not  mean  "  sound  of  trumpets  "  (De  Wette), 
but  merely  shouting.     Comp.  Ps.  xxvii.  6. 

Str.  II.  Ver.  5.  The  predicates,  "just  and  up- 
right or  honest,"  are  not  to  be  taken  as  a  later 
designation  of  the  Israelites  in  general  (Maurer), 
but  as  an  address  to  the  true  members  of  the 
congregation  (Heugst.,  Ilupf. ),  yet  so,  that  the 
national  contrast  of  the  people  of  God  with 
heat  lien  nations  is  at  the  same  time  indicated 
by  this  expression  which  characterizes  the 
destiny  of  Israel.     Comp.  Num.  xxiii.  10. 

Str.  III.  Ver.  G.  Breath  of  His  mouth  — 
The  connection  of  these  two  expressions  and 
their  relation  to  the  former  half  of  the  verse  do 
not  permit  the  direct  reference  of  ancient  inter- 
preters to  the  hypostatic  Spirit  of  God.  But  the 
unmistakable  reference  to  the  history  of  creation, 
is  as  clearly  against  the  modern  limitation  of  this 
expression  to  the  meaning  of  utterance  which 
is  lynonymous  with  the  word  Isa.  xi.  4.  And  so, 
if  the  interpretation  of  ruach  as  breath  is  to  be 
retained,  we  must  yet  think  of  the  creative 
Omnipotence  and  breath  of  life,  Job  xxvii.  3; 
xxxiii.  4 ;  Ps.  civ.  30  (Ilengst.),  and  the  relative 
expressions  are  only  synonymous  "in  so  far  as 
there  is  rendered  prominent  in  dabar  not  only 
the  creative  power,  but  likewise  wisdom  (Jer. 
x.  12;  Prov.  iii.  19),  whilst  in  ruach  p eh  particu- 
larly the  vitalizing  power  embraced  in  the  form 
of  the  word  (the  operative  breath  from  God's 
own  internal  nature)."    (Stier). 

Ver.  7.  He  gathereth  the  -waters  of  the 
sea  together  as  a  heap. — The  Hebrew  par- 
ticiples in  this  and  the  following  clause  might 
in  themselves  be  translated  by  the  perfect  as 
well  as  by  the  present.  The  structure  of  the 
clause,  however,  in  its  relation  to  the  previous 
verse  favors  t lie  latter.  For  since  Jehovah  is 
not  the  subject  of  the  previous  verse,  a  close 
connection  of  the  participle  with  it  and  at  the 
same  time  a  limitation  to  the  fact  of  the  Crea- 
tion, which  happened  once  for  all,  are  excluded, 
although  even  the  chosen  expressions  likewise 
take  their  departure  in  part  from  this  fact.  The 
clause  is  independent  and  expresses  an  abiding 
and  characteristic  action  of  God;  similar  to 
ver.  5.  This  is  likewise  favored  by  the  follow- 
ing expressions.  For  the  comparison  of  the 
waters  of  the  sea  with  a  heap  of  sheaves  (Isa. 
xvii.  11  decides  for  this  meaning)  reminds  us 
of  the  narrative  of  Ex.  xv.  8,  likewise  Jos.  iii.  13, 
16;  Ps.  lxxviii.  13,  mentioning  with  the  same 
expression  the  towering  up  of  the  waters  by  a 
miracle  of  Divine  Omnipotence  in  the  passage 
of  the  Israelites  through  the  Red  Sea.  But 
here  this  fact  as  such  is  not  mentioned,  but  by 
the  choice  of  words  the  idea  is  called  forth  of 
the  waters  of  the  high  sea,  swelling  up  above 
yet  held  firmly  together  by  the  Omnipotence  of 
God.  There  is  no  reference  in  the  first  half  of 
the  verse  to  limitations  such  as  those  formed  by 
the  banks  and  the  beds  of  the  waters.  If  with 
Cleric,  and  Hupf.  an  additional  thought  is  added 
under  the  figure  of  parietes  horrei,  whilst  it  is  in 
other  respects  a  true  explanation,  it  displaces 
the  point  of  comparison  given  in  the  text.  In 
the  translation  of  Ewald,  Luther  and  all  ancient 
interpreters,  "as  in  a  bottle,"  we  must  read 
nod  [ij=nx'j]  instead  of  ned  [TJ],  the  correct 
meaning  of  which  was  already  given  by  Calvin 


and  Ruding.  after  the  Rabbins.  Under  the 
"bottle"  was  often  understood  the  clouds,  and 
then  they  thought  of  the  upper  or  heavenly 
waters.  Hitzig  likewise  refers  this  passage 
to  this  heavenly  ocean  (Job  ix.  8),  which  accord- 
ing to  Job  xxvi.  8,  by  dint  of  the  Omnipotence 
of  God,  is  borne  by  the  clouds  without  their 
being  torn,  and  this  although  he  translates  :  He 
restrains  as  with  a  dam.  For  whilst,  a  real  dam  is 
placed  to  the  earthly  sea,  whose  character  affords 
reason  to  wonder  at  the  greatness  of  God,  (Jer, 
v.  22),  here  a  comparison  is  expressed.  At  the 
same  time  Hitzig  lays  emphasis  upon  the  close 
connection  which  arises  from  this  explanation 
with  ver.  G,  and  upon  the  circumstance,  that 
elsewhere  likewise  (Job  xxxviii.  22;  Jer.  x.  13; 
Sir.  xliii.  14)  only  the  heavenly  reservoirs  are 
called  treasury,  as  here  in  the  second  half  of  the 
verse.  And  so  he  refers  this  half  likewise  to  the 
heavenly  waters.  But  DiriJ^,  which,  apart  from 
the  history  of  the  Creation  and  the  Flood,  is  only 
found  in  poetical  pieces,  denotes  constantly  the 
roaring  and  unfathomable  depth.  However,  it 
is  not  necessary,  therefore,  with  the  Rabbins,  to 
think  of  the  waters  under  the  earth,  according  to 
Gen.  vii.  11.  The  reference  in  both  halves  of 
the  verse  is  to  floods  of  the  sea,  which  in  their 
apparent  irregularity  are  subjected  by  God's 
power  to  His  will  (Jer.  v.  22),  and  are  held  to- 
gether and  stored  up  for  the  purposes  of  the  Di- 
vine household, 

Str.  IV.  9.  For  He  said  and  it  was.— [The 
lie  is  emphatic  in  this  and  the  following  clause]. 
This  verse  refers  back  to  the  omnipotence  of 
God  shown  in  the  Creation  (most  interpreters, 
with  the  ancient  translations),  as  a  motive  for 
all  men  to  fear  such  a  God  as  this.  To  take  it 
as  present  (Luther,  Be  Wette,  Belitzsch)  con- 
founds application  with  interpretation.  The 
supposition  that  this  verse  refers  to  the  same 
fact,  which  is  more  clearly  given  in  ver.  10  (Hit- 
zig), and  relates  to  an  event  which  only  recently 
occurred  (Venema),  arises  from  the  presumption 
which  has  not  been  proved,  that  a  special  histo- 
rical occurrence  like  this  was  the  occasion  of  this 
song.  In  connection  with  this  interpretation, 
Hitzig  understands  by  the  hunger  mentioned  in 
ver.  19,  real  hunger,  which  took  place  after  that 
the  people  of  the  country  had  been  pressed  to- 
gether into  the  strong  cities  (Jer.  viii.  14;  iv. 
5).  This  expression,  however,  may  be  more 
easily  taken  as  a  designation  of  great  need  and 
peril  of  death  in  general,  as  Ps.  xxxiv.  10  sq. ; 
xxxvii.  19;  Job  v.  20,  and  often  in  the  Pro- 
phets. 

IStr.  V.  Vers.  10-11.  Perowne:  "After  speak- 
ing of  God's  power  in  Creation,  the  Psalmist  goes 
on  to  speak  of  Bis  Providence  as  ordering  the 
world.  There  is  a  manifest  antithesis  between 
'  the  counsels  and  the  thoughts  '  of  men  which 
Jehovah  brings  to  naught,  and  '  the  counsels  and 
thoughts'  of  Jehovah   which  abide  forever." 

Ver.  12.  Alexander:  "  This  is  the  centre  of 
the  whole  Psalm,  the  conclusion  from  what  goes 
before,  and  the  text  or  theme  of  all  that  follows. 
Under  the  general  proposition  is  included  a  par- 
ticular felicitation  of  Israel  as  the  actual  choice 
and  heritage  of  God,  i.  c,  chosen  to  be  His,  in  a 
peculiar  sense,  by  hereditary  succession,  through 
a  course  of  ages." — C.  A.  B.] 


232 


THE  FIRST  BOOK  OF  PSALMS. 


Str.  VI.  [Vers.  13,  14.  From  His  Providence 
the  Psalmist  passes  over  to  His  Omniscience. 
Comp.  Pss.  xi.  4;  xiv.  2. — C.  A.  B.] 

Ver.  15.  Former  of  their  hearts  all  at 
once. — The  reference  here  is  not  to  governing 
the  heart  (Luther)  as  in  Prov.  xxi.  1 ;  Jer.  x.  23. 
By  emphasizing  the  participle  (Hengst.,  Delitz.) 
there  is  gained  the  idea  of  a  continued  and  essen- 
tial activity  of  God  ;  but  the  word  itself  and  the 
context  lead  not  to  a  Divine  influence  with  respect 
to  forming  the  thoughts  of  the  heart,  but  only  to 
the  creative  formation  of  the  heart.  The  over- 
looking and  judicial  activity  of  God  described  in 
vers.  13,  14,  God  exercises  in  the  twofold  ca- 
pacity stated  in  ver.  15.  If  "NT  stood  at  the  be- 
ginning of  the  verse  as  Ps.  xlix.  3,  11,  it  would 
have  to  be  referred  with  Hupfeld  to  both  clauses 
in  the  signification  of  pariler  ac.  Its  present  po- 
sition, however,  is  in  favor  of  the  usual  mean- 
ing: all  at  once,  altogether.  The  Vulgate  ren- 
ders this  idea  of  being  without  exception,  by 
singillatim  after  the  Sept.  Kara  /novae,  whilst  the 
plural  tiapdiac  is  put  instead  of  the  singular. 

Str.  VII.  Ver.  16.  The  king  is  not  helped. 
— The  article  before  melech  makes  the  translation 
"no  king"  (De  Wette  [A.  V.])  inadmissible. 
The  particle  of  negation  is  to  be  referred  to  the 
participle  with  strong  emphasis.  Comp.  Ewald, 
I  321,  a. 

[Ver.  17.  The  horse  is  a  delusion  for  help. 
— Alexander:  "The  horse  meant  is  the  war- 
horse,  and  is  singled  out  as  one  of  the  elements 
of  military  strength  in  which  the  ancients  were 
especially  disposed  to  trust.  Vid.  Ps.  xx.  7  ;  Is. 
xxxi.  1-3.  A  lie,  a  falsehood,  i.  e.,  something 
which  deceives  and  disappoints  the  confidence 
reposed  in  it." — C.  A.  B.] 

{Sir.  VIII.  Vers.  18,  19.  Alexander:  "While 
the  material  strength  of  other  men  fails  to  secure 
them,  those  who  fear  the  Lord  and  hope  in  His 
mercy  are  secure  beneath  His  vigilant  inspec- 
tion."—C.  A.  B.] 

Sir.  IX.  Vers.  20-22.  In  the  first  half  of  the 
verse  Hengstenberg  finds  an  allusion  to  Gen. 
xlix.  18,  in  the  second  half  to  Deut.  xxxiii.  20, 
29.  [For  an  explanation  of  help,  and  shield,  vid. 
Pss.  v.  12;  x.  14;  xxii.  11;  xxx.  10.  Perowne : 
"This  attitude  of  hope  and  trust  is  the  attitude 
of  the  Church  in  all  ages,  for  she  is  not  yet  made 
perfect ;  but  the  Jewish  Church  was  in  a  special 
sense  the  Church  of  the  future,  and  therefore 
also  in  a  special  manner  a  waiting  and  hoping 
Church.  The  whole  history  of  Israel  may  in- 
deed be  summed  up  in  Jacob's  dying  words  :  '  I 
have  waited  for  Thy  salvation,  0  Lord.'  " — C. 
A.  B.] 

DOCTRINAL   AND    ETHICAL. 

1.  The  solemn  and  thankful  praise  of  God  in  the 
congregation  corresponds  on  the  one  side  with 
the  will  of  God,  who  by  His  prophet  has  de- 
manded it,  on  the  other  side  is  appropriate  to 
the  upright,  who  by  virtue  of  their  position  in  the 
congregation  and  to  God,  in  the  fulfilment  of  this 
duty  of  the  appropriate  recognition  of  God,  are 
able  to  give  suitable  expression  to  it.  Their  jubi- 
lation has  not  only  as  its  subject  the  glory  of  God, 
but  exhibits  itself  likewise  as  a  jog  in  the  Lord, 
which  does  not  despise  the  use  of  art,  yet  em- 


ploys it  for  the  honor  of  God,  encourages  those 
like-minded  to  praise  God  by  personal,  joyous 
confession,  and  is  impelled  and  enabled  to  make  • 
known  in  new  songs  and  new  ways  the  renewed 
feelings  of  the  heart.  "To  the  unrighteous  the 
glory  of  God  is  not  the  subject  of  joy  and  of 
praise,  but  of  terror  and  aversion. — It  is  a  sad 
sign  of  the  decline  of  the  Church  when  the  de- 
mand to  sing  Him  a  new  song  is  no  longer  exe- 
cuted. The  more  careful  then  must  it  be  to 
preserve  its  old  songs"  (Hengst.)  Comp.  Ps. 
1.  16. 

2.  The  inexhaustible  reason  for  breaking  forth 
in  new  songs  of  praise,  and  the  fresh  sounding 
forth  of  the  old  songs  of  faith  in  the  congrega- 
tion, is  the  recognition  of  the  glory  of  God,  as  it  is 
manifest  to  the  congregation  in  the  word  and 
providence  of  the  Lord.  Both  mutually  confirm 
one  another,  and  declare  God  as  the  one  who  is 
worthy  of  praise,  and  who  is  alone  reliable  as 
well  on  account  of  His  moral  perfection  as  with 
respect  to  His  Omnipotence,  which  are  testified 
to  in  the  creation  and  government  of  the  world, 
whilst  they  realize  in  both  the  unchangeable 
thoughts  and  counsels  of  the  righteousness  and  love 
of  God,  which  are  made  known  to  His  chosen 
people  in  the  ivords  of  revelation. 

3.  All  men  have  therefore  good  reason  to  fear 
a  God  like  this,  but  to  esteem  His  chosen  people 
as  blessed,  that  they  have  such  a  Lord  for  their 
God.  They  have  every  reason  to  trust  Him,  in 
the  greatest  dangers  to  hope  in  His  assistance, 
and  to  expect  deliverance  from  Him  out  of  the 
greatest  troubles.  For  no  creature  can  success- 
fully resist  the  Creator,  nothing  can  escape  the 
service  of  the  Almighty,  no  works,  yea  no 
thought  of  the  heart  can  be  concealed  from  the 
eye  of  the  Omniscient.  And  when  men  attempt 
it  and  not  only  singly,  but  in  great  masses  fol- 
low their  own  end,  turning  away  from  God,  they 
are  obliged  to  experience  that  God's  decrees  and 
order  stand  fast  forever  and  not  only  maintain 
themselves  against  all  opposition  and  resistance, 
but  are  carried  out  in  the  world  to  the  honor  of 
God,  and  the  good  of  His  people,  whilst  the 
thoughts,  counsels  and  works  of  the  adversaries 
are  observed,  judged  and  brought  to  nought  by  God. 

4.  Since  this  is  so,  it  is  becoming  for  the  pious, 
not  only  to  praise  God,  but  no  more  to  fear  the 
power  of  the  adversary  than  rely  upon  earthly 
means  of  help,  but  much  rather  in  true  fear  of 
God  to  resort  to  the  Lord,  and  in  living  faith  hope 
in  His  grace.  But  the  hope  of  those  who  fear 
God  and  trust  in  Him  will  not  be  put  to  shame, 
for  it  is  not  based  on  human  presumptions,  sup- 
positions and  wishes,  but  on  the  holy  name,  in 
which  the  true  God  has  revealed  His  holy  nature, 
and  in  which  grace  and  faith  meet  one  another. 
Those  who  hide  themselves  in  God,  will  rejoice  in 
God,  yet  in  all  their  rejoicings  in  God  will  not 
forget  to  pray  as  penitent  sinners  for  new  tokens 
of  grace  from  the  faithful  God  of  the  covenant, 
and  thereby  as  true  members  of  the  con- 
gregation, show  how  God  ceases  not  to  show 
Himself  to  them  even  to  the  end,  the  same 
as  He  has  declared  Himself  from  the  be- 
ginning, as  ever  the  same  reliable  God.  "The 
wickedness  of  men  may  have  in  itself  the 
desire  to  injure,  but  it  has  not  the  power; 
there  is  no  power  except  from  God  "  (Augustine). 


PSALM  XXXIII. 


233 


HOMILETICAL    AND    PRACTICAL. 

To  praise  God  is  for  the  pious  a  duty  as  well 
as  an  honor  and  joy. — A  new  heart  is  necessary 
for  new  songs.  —  How  art  is  sanctified,  when  it  is 
used  to  praise  God  and  edify  the  congregation. — 
The  happiness  of  the  people  whose  God  is  the 
Lord:  1)  in  what  it  consists;  2)  how  it  is  ex- 
pressed; 3)  liow  it  may  be  preserved. — The  great 
joy  of  the  pious  in  God's  ivorks  and  government 
is  magnified  by  iheir  joy  in  God's  word  and  holy 
name,  and  is  fulfilled  in  a  joy  in  God  Himself  by 
a  life  in  His  grace. — What  God  preserves  in  His 
treasury  He  bestows  in  blessings  or  in  curses, 
in  accordance  with  His  loili  and  the  conduct  of 
men. — Human  thoughts  and  Divine  decrees. — On 
what  the  confidence  is  based  that  God  will  help 
His  people  out  of  all  their  troubles  and  can  help 
them  ! — The  pious  can  rely  upon  God's  holy  word 
with  the  same  confidence,  as  upon  God's  holy  Pro- 
vidence.— The  reliable,  comforting  and  blessed  meet- 
ing of  the  Divine  grace  and  human  faith. — How 
we  may  accomplish  that  our  life  as  well  as  our 
song  may  begin  and  close  with  joy  in  God. — 
God  is  not  only  the  almighty  Creator  and  the 
kind  Preserver  of  the  world  ,  He  is  likewise  the 
watchful  Guardian  of  the  ordinances  and  laws 
instituted  by  Himself,  the  Omniscient  and  just 
Judge  of  all  men,  the  only  reliable  Protector  and 
Helper  of  His  people. — The  consideration  of  the 
u-ord  and  ivorks  of  God  should  encourage  us  to 
fear,  love  and  trust  in  God  respecting  all  things. 
— God  has  made  known  to  us  His  holy  name  in 
order  that  we  may  call  upon  Him  in  all  our  trou- 
bles, pray  to  Him,  praise  and   thank  Him. 

Starke:  If  the  work  which  is  done  is  to 
please  God,  the  person  must  first  of  all  please 
Him  and  be  justified  by  faith. — If  we  properly 
understood  our  great  benefits  and  heavenly 
treasures  we  would  rejoice  more-  over  them  than 
over  all  the  honor  and  glory  of  this  world. — The 
ungodly  cannot  praise  God,  for  they  have  no 
taste  of  the  goodness  of  God;  their  praise  pleases 
God  as  little  as  their  prayers. — All  the  works  of 
God  show,  that  He  is  honest,  faithful  and  true. 
— In  all  the  commands,  threatenings  and  pro- 
mises of  God  look  alone  to  the  Divine  authority 
of  the  Ruler,  this  will  strongly  impel  you  to  the 
obedience  of  childlike  respect  and  trust. — If  God 
has  created  the  wonderful  structure  of  the  hea- 
vens with  all  its  hosts  and  has  thus  far  upheld 
it,  how  shall  He  not  be  able  to  sustain  thee,  who 
art  only  one  creature  and  a  little  piece  of  earth  ? 
It  is  an  especial  grace  of  God,  that  He  brings  to 
nought  the  blood-thirsty  devices  of  the  enemy, 
the  church  would  otherwise  long  since  have 
perished. — All  that  thou  dost,  take  counsel  at 
first  with  God,  for  if  (his  is  neglected  it  is  an 
easy  thing  for  Him  to  bring  to  nought  all  thy 
plans. — Wilt  thou  have  the  gracious  eye  of  God 
directed  upon  thee,  then  direct  thine  eye  con- 
stantly to  Him  in  faith,  love  and  obedience. — If 
we  do  not  persevere  in  patience  and  constancy, 
we  forfeit  true  Divine  help,  and  do  not  obtain 
what  we  otherwise  would. 

Osiander:  We  should  use  temporal  good  so  that 
it  may  be  our  greatest  joy  that  God  is  graciously 
disposed  toward  us. — Mknzel:  God  not  only  does 
righteousness,  but  He  loves  it  and  demands  it  like- 


wise of  others. — Rgnsohel  :  If  it  is  true  that  God 
can  and  does  do  so  much,  it  is  likewise  fair  1 )  that 
we  should  wait  on  Hun,  2)  that  we  should  make 
Him  our  shield,  3)  that  we  should  rejoice  in 
Him. — Friscii:  If  a  joyous  praise  and  service 
of  God  is  lacking  to  a  man,  he  lacks  like- 
wise a  true  knowledge  of  what  he  has  in  God. 
— Arndt:  The  great  sea  is  surrounded  by  the 
commandments  of  God;  how  should  He  not  then 
bridle  men  on  earth,  and  put  a  bit  in  their 
mouths? — Francice:  Where  a  new  song  like 
this  is  sung,  there  must  likewise  be  a  new  tongue  ; 
but  a  new  heart  is  presupposed. — Nitzsch:  The 
glorifying  of  God  our  Saviour  by  the  new  songs, 
which  He  has  awakened  from  the  earliest  times 
in  His  congregation.  These  songs  glorify  Him, 
1)  by  virtue  of  their  origin,  since  they  come  only 
from  a  newly  created  heart  which  is  full  of  sal- 
vation ;  2)  by  means  of  their  meaning  and  con- 
tents as  the  signs  of  the  highest  satisfaction, 
which  it  is  possible  for  men  to  attain  here  below  , 
3)  by  means  of  their  long  and  deep  effect  upon 
the  present  and  future  ;  4)  as  the  living  alliance 
of  the  saints  with  the  lovely  and  beautiful. — U>i- 
breit:  The  same  God,  to  the  ordinance  of  whose 
words  the  physical  world  must  submit,  rules  for- 
ever in  the  kingdom  of  spirits. — All  true  power 
comes  from  God.  and  is  crowned  with  victory  by 
Him. — Tholtjck:  The  throne  of  God  is  not  an 
idle  seat  of  care,  but  the  judgment  seat  of  a  king, 
from  which  with  lofty  glance  the  fates  of  the 
world  are  ruled. — All  victories  on  earth  are 
gained  only  by  the  power  of  God. — Tauue:  An 
appeal  to  all  true  Israelites  to  praise  the  glory 
of  the  Lord,  who  is  the  terror  of  His  enemies, 
but  the  consolation  of  His  people. — Make  no  pa- 
rade with  the  creature,  but  be  not  afraid  of  the 
creature,  for  it  is  in  the  hand  of  God. — Sohatj- 
bach.  Fear  and  hope  are  seldom  found  together 
in  men;  but  he  who  would  hope  in  the  goodness 
of  God,  must  likewise  fear  His  holy  name. 

[Matth.  Henry:  What  pity  is  it  that  this 
earth,  which  is  so  full  of  God's  goodness,  should 
be  so  empty  of  His  praises;  and  that,  of  the  mul- 
titudes that  live  upon  His  bounty,  there  are  so 
few  that  live  to  His  glory. — How  easy  may  this 
thought  make  us  at  all  times,  that  God  governs 
the  world,  that  He  did  it  in  infinite  wisdom  be- 
fore we  were  born,  and  will  do  it  when  we  are 
silent  in  the- dust! — They  that  fear  God  and  His 
wrath  must  hope  in  God  and  His  mercy;  for 
there  is  no  flying  from  God  but  by  flying  to  Him. 
— Ba&NES  :  God  is  a  great  and  glorious  Sovereign 
over  all,  and  He  will  make  everything  subordi- 
nate to  the  promotion  of  His  own  great  designs. 
— True  piety  leads  men  to  wait  on  the  Lord  ;  to 
depend  on  Him;  to  look  to  His  interposition,  in 
danger,  sickness,  poverty,  want :  to  rely  on  Him 
for  all  that  is  hoped  for  in  this  life,  and  for  sal- 
vation in  the  life  to  come. — Sturgeon:  To  re- 
joice in  temporal  comforts  is  dangerous,  to  re- 
joice in  self  is  foolish,  to  rejoice  in  sin  is  fatal, 
but  to  rejoice  in  God  is  heavenly. — Heartiness 
should  be  conspicuous  in  Divine  worship. — God 
writes  with  a  pen  that  never  blots,  speaks  with 
a  tongue  that  never  slips,  acts  with  a  hand  which 
never  fails.  Bless  His  name. — If  earth  be  full 
of  mercy,  what  must  heaven  be,  where  goodness 
concentrates  its  beams  ? — Happy  is  the  man  who 
has  learned  to  lean  his  all  upon  the  sure  word 


234  THE  FIRST  BOOK  OF  PSALMS. 


of  Him  who  built,  the  skies. — The  cause  of  God  is 
never  in  danger;  infernal  craft  is  outwitted  by 
infinite  wisdom,  and  Satanic  malice  is  held  in 
check  by  boundless  power. — All  Adam's  sons 
are  as  well  watched  as  was  Adam  himself,  their 
lone  progenitor  in  the  garden. — The  eye  of  pe- 
culiar care  is  their  glory  and  defence.     None  can 


take  them  unawares,  for  the  celestial  Watcher 
foresees  the  designs  of  their  enemies  and  pro- 
vides against  them. — Believer,  wait  upon  thy 
God  in  temporals.  His  eye  is  upon  thee,  and 
His  hand  will  not  long  delay  — The  root  of  faith 
in  due  time  bears  the  flower  of  rejoicing.  Doubts 
breed  sorrow,  confidence  creates  joy. — C.  A.  B.] 


PSALM  XXXIV. 


A  Psalm  of  David,  when  he  changed  his  behaviour  before  Abimclech ;  who  drove  him   away,  and  he  de- 
parted. 

1  I  will  bless  the  Lord  at  all  times: 

His  praise  shall  continually  be  in  my  mouth. 

2  My  soul  shall  make  her  boast  in  the  Lord  : 
The  humble  shall  hear  thereof,  and  be  glad. 

3  O  magnify  the  Lord  with  me, 
And  let  us  exalt  his  name  together. 

4  I  sought  the  Lord  and  he  heard  me, 
And  delivered  me  from  all  my  fears. 

5  They  looked  unto  him,  and  were  lightened: 
And  their  faces  were  not  ashamed. 

6  This  poor  man  cried,  and  the  Lord  heard  him, 
And  saved  him  out  of  all  his  troubles. 

7  The  angel  of  the  Lord  encampeth  round  about  them  that  fear  him, 
And  delivereth  them. 

8  O  taste  and  see  that  the  Lord  is  good : 
Blessed  is  the  man   that  trusteth  in  him. 

9  O  fear  the  Lord,  ye  his  saints : 

For  there  is  no  want  to  them  that  fear  him. 

10  The  young  lions  do  lack,  and  suffer  hunger: 

But  they  that  seek  the  Lord  shall  not  want  any  good  thing. 

11  Come,  ye  children,  hearken  unto  me: 
I  will  teach  you  the  fear  of  the  Lord. 

12  What  man  is  he  that  desireth  life, 

And  loveth  many  days,  that  he  may  see  good  ? 

13  Keep  thy  tongue  from  evil, 

And  thy  lips  from  speaking  guile. 


PSALM  XXXIV. 


235 


14  Depart  from  evil,  and  do  good; 
Seek  peace,  and  pursue  it. 

15  The  eyes  of  the  Lord  are  upon  the  righteous, 
And  his  ears  are  open  unto  their  cry. 

16  The  face  of  the  Lord  is  against  them  that  do  evil, 
To  cut  off  the  remembrance  of  them  from  the  earth. 

17  The  righteous  cry,  and  the  Lord  heareth, 
And  delivereth  them  out  of  all  their  troubles. 

18  The  Lord  is  nigh  unto  them  that  are  of  a  broken  heart; 
And  saveth  such  as  be  of  a  contrite  spirit. 

19  Many  are  the  afflictions  of  the  righteous: 
But  the  Loud  delivereth  him  out  of  them  all. 

20  He  keepeth  all  his  bones : 
Not  one  of  them  is  broken. 

21  Evil  shall  slay  the  wicked : 

And  they  that  hate  the  righteous  shall  be  desolate. 

22  The  Lord  redeemeth  the  soul  of  his  servants: 

And  none  of  them  that  trust  in  him  shall  be  desolate. 


EXEGETICAL   AND   CRITICAL. 

Its  Title. — In  the  title  there  is  a  reference  to 
the  madness  which  David  feigned,  when  he  en- 
tered the  land  of  the  Philistines  in  his  flight  from 
Saul ;  was  recognized  there  and  brought  before 
the  king,  who  dismissed  him  as  a  madman,  upon 
which  he  concealed  himself  in  the  cave  of  Adul- 
lam  in  the  wilderness  of  Judah.  Hitzig  recog- 
nizes the  fact  that  Abimelech,  on  account  of  Gen. 
xx.  2,  compared  with  xxvi.  8,  was  probably  not 
a  proper  nam-,  but  a  name  of  rank  of  Ihe  Philis- 
tine kings.  Corap.  Hengst.,  Beitriige,  III.,  306 
sq.  With  this  vanishes  the  objection  that  the 
king  of  the  narrative  bore  the  name  of  Achish. 
If  now  the  author  of  the  title  had  this  passage 
of  Scripture  before  him  as  his  authority,  the 
changeof  name  is  not  only  remarkable,  but  the 
question  remains  unanswered,  how  he  could 
have  gained  this  authority  for  the  Psalm.  For 
the  subject  of  this  song,  which  is  very  general, 
and  treats  of  deliverance  by  Jehovah  from  many 
and  gr  -at  dangers,  more  in  a  tone  of  reflection  and 
instruction,  than  in  that  of  a  prayer  of  thanks- 
giving, contains  no  allusions  or  references  to 
this  particular  event  in  David's  life.  And  the 
supposition,  that  the  rare  word  *OgQ  (=  taste), 
ver.  8,  reminded  the  compiler  (De  Wette,  Hupf., 
Hitzig)  of  that  tojj?»,  1  Sam.  xxi.  14  (=  his  un- 
derstanding, Luther,  after  the  Sept.  and  Vulg., 
incorrectly,  his  gesture),  and  that  he  besides  this 

brought  the  /jHJVI  gloriaris,  ver.  2,  into  con- 
nection with  the  SSftJV  iiuanwit  in  Samuel 
(Olsh.),  not  to  say  anything  of  the  artificiality 


and  trifling  which  is  ascribed  to  the  author,  re- 
futes itself;  for  the  words  compared  are  entirely 
different  from  one  another  in  sound  as  well  as 
in  meaning.  The  idea  of  comparing  them  could 
ouly  be  entertained  by  comparing  the  conso- 
nants alone,  entirely  apart  from  the  sense  and 
context  of  the  words;  accordingly  with  only  the 
written  text  in  view.  The  question  how  our  au- 
thor came  upon  that  text,  is  not  in  the  least  an- 
swered by  this  subtle  hypothesis.  Or  are  we  to 
take  refuge  in  chance  and  speak  of  blind  con- 
jecture ( Hupf. )  ?  Since  it  is  yet  more  advisable 
to  think  of  tradition  and  to  explain  the  similarity 
of  expressions  by  supposing  a  common  source, 
namely,  the  annals  of  David,  Ps.  xviii.  1,  com- 
pare with  2  Sam.  xx.  1.  (Delitzsch). 

Its  Contents  and  Form.— The  last  mentioned 
supposition  enables  us  to  set  aside  the  objections 
made  to  the  Davidic  authorship  from  the  didactic, 
in  part  reflective  tone,  the  parabolic  character 
of  the  individual  verses,  and  their  alphabetical 
order,  which  latter  is  exactly  like  Ps.  xxv.  in 
that  a  strophe  with  \  is  missing,  and  an  extra 
verse  with  3  is  added  at  the  end.  All  this  how- 
ever is  ouly  against  a  lyrical  effusion  occurring 
in  the  time  of  that  event,  yet  not  against  a  later 
use  of  it  in  order  to  general  purposes  of  devotion 
by  him  who  had  experienced  it,  when  he  was 
seized  with  a  very  vivid  remembrance  of  his  re- 
markable preservation  (Hengst.).  The  course 
of  thought  is  in  favor  of  this.  The  opening 
strophes  (vers.  1-3)  express  the  resolution  and 
vow  of  continued  praiso  of  God  in  connection  with 
an  appeal  to  pious  sufferers  to  do  likewise.  The 
reasons  (vers.  4-10)  strongly  emphasize  his  per- 
sonal experience  and  its  application  to  the  reli- 
gious life  of  his  companions  in  the  congregation. 
Finally  a  paternal  position  is  assumed  (ver.  11), 


236 


THE  FIRST  BOOK  OF  PSALMS. 


with  the  view  of  teaching  to  fear  God,  as  the  only, 
but  reliable  condition  of  Divine  assistance,  pro 
tection,  and  salvation  (vers.  12-22).  In  all  this 
there  are  such  genuine  Davidic  features,  that  on 
the  basis  of  tradition  we  have  good  reason  to  re- 
fer this  Psalm  as  well  as  Ps.  lvi.  to  the  same 
event,*  whilst  we  find  its  position  in  the  collec- 
tion determined  by  thoughts  and  expressions  si- 
milar to  the  preceding  Psalms.  Comp.  ver.  15 
with  xxxiii.  18;  furthermore  the  blessedness 
ver.  8  b  with  xxxiii.  12  ;  xxxii.  1,  2 ;  finally  ver. 
11  with  xxxii.  8. — For  the  use  of  this  Psalm  at 
the  Communion  in  the  ancient  Church,  on  account 
of  ver.  8  a,  comp.  Const,  apost.  VIII.  13;  Cyrill. 
cat.  my st.  V.  17. 

Ver.  2.  The  sufferer. — The  dnavim  are  the 
pious  (Hitzig)  who  have  learned  the  disposition 
of  the  sufferer  in  the  school  of  sorrow  (Delitzsch), 
and  therefore  may  likewise  be  designated  as  the 
meek  (Hengst. ).  This  reference  disappears  in 
the  translation:  miserable  (Luther),  or  dis- 
tressed (Hupf. ),  which  can  be  applied  better  to 
dniyyim,  and  used  in  ver.  6. 

Ver.  4.  Cod.  Alex,  of  the  Sept.,  which  is  fol- 
lowed by  all  Latin  Psalteries,  has  Wiipeuv  fiov, 
the  Cod.  Vat.  however  irapoauuv  fiov  =  those 
who  dwJl  around  me,  by  which  some  have  un- 
derstooci,  enemies,  dangers,  troubles.  Symmach. 
has  similarly   avaraaeuv  fiov 

Ver.  5.  They  looked  unto  Him  and  be- 
came  bright,  and  their  faces  needed  not 
to  blush. — The  subject  is  not  to  be  taken  di- 
rectly from  ver.  2,  but  to  be  derived  from  the 
context  as  in  ver.  17.  Thi3  parallel  example  is 
against  (Hupf.)  gaining  the  subject  by  a  relative 
or  a  hypothetical  construction :  those  who  looked, 
etc.,  or,  if  one  look,  etc.  (Rabbins,  Luther,  Cal- 
vin, De  Wette,  Delitzsch). — "IHJ  usually  means, 
flow  together,  flow,  in  Aramaic,  however ; 
beam,  shine  ;  hence  niTIJ  (Job  iii.  4)  light,  day. 
The  latter  meaning,  as  an  expression  of  cheer- 
fulness and  joy  (Ps.  iv.  7),  applies  here  (Sept., 
Chald.,  Isaki,  Aben  Ezra,  and  recent  interpre- 
ters), as  Is.  lx.  5.  Luther's  "  anlaufen  "  origi- 
nates from  the  first  meaning,  which  is  main- 
tained by  Kimchi  and  Geier.  The  contrast  is 
the  face  covered   with  shame.     The   subjective 

negation   7X  is  stronger  than  Js7. 

Ver.  6.  This  distressed  one. — Delitzsch 
translates  this,  the  sorrowful.  In  this  passage 
Venema,  Koster,  Hupf.,  take  the  singular  as  used 
for  the  plural.  Most  interpreters,  however,  re- 
fer it  to  the  person  of  the  Psalmist. 

Ver.  7.  The  angel  of  Jehovah. — It  is 
questionable  whether  this  expression  is  to  be 
taken  as  collective,  and  referred  to  the  host  of 
angels,  which  surrounds  the  pious,  protecting 
them,  Ps.  xci.  11;  2  Kings  vi.  17  (Calv.,  Hupf., 
Camph.),  or  whether  we  are  to  think  of  the  "an- 
gel of  the  presence,"  Is.  Ixiii.  9,  the  especial 
mediator  of  the  revelation  of  Jehovah  (most  in- 
terpreters in  all  times).  In  favor  of  the  former 
view  is  the  predicate  "  encamped  about,"  which 
demands  plurality  (Aben  Ezra) ,  in  favor  of  the 
latter,  the  fact  that  Maleach  Jehovah  has  gained 

*  [Delitzsch :  "  Ps.  xxxiv.  is  one  of  the  8  Psalms,  which  are 
referred  by  their  titles  to  the  time  of  the  persecution  by  Saul, 
and  arose  in  that  long  way  of  suffering  from  Gibeah  of  Saul 
to  Ziklag,  (in  about  this  chronological  order;  vii.,  lix.,  lvi., 
Xxxiv.,  Ui.,  lvii.,  cxlii.,  liv.)" — C.  A.  B.] 


the  meaning  of  a  term,  techn.,  and  is  stamped 
with  a  meaning  in  the  Pentateuch  itself,  which 
is  so  often  re-echoed  in  the  Psalms.  Hence  it  is, 
that  apparently  there  is  a  reference  in  run  to 
Mahanaim,  the  double  camp  of  the  angels,  which 
Jacob  beheld  with  the  eye  of  faith  as  a  fortress 
of  chariots  protecting  his  camp  (Gen.  xxxii.  2 
sq.),  and  at  the  head  of  it  we  have  to  think  of 
the  angel  of  Jehovah,  according  to  Gen.  xxviii. 
13  ;  xxxii.  25  sq.,  the  prince  of  the  host  of  Jeho- 
vah (Jos.  v.  14;  comp.  1  Kings  xxii.  19).  Since 
now  iljn  is  not  only  used  of  hosts,  but  likewise 
of  captains,  2  Sam.  xii.  28  (Hengst.),  so  the  cap- 
tain might  be  mentioned  here  likewise,  the  host 
being  supplied  in  thought.  We  may  likewise 
suppose  that  this  angel,  so  significant  with  refe- 
rence to  the  history  of  redemption,  is  named,  in 
so  far  as  he  can  afford  a  protection  on  all  sides,  as 
a  spiritual  being  above  the  limits  of  space.  In 
favor  of  this  is  particularly  Zech.  ix.  8. — The 
Vulgate  has  not  taken  the  napefifialet  of  the 
Sept.  as  intransitive,  but  has  translated  it  by 
immittet.  Since  this  was  obscure,  the  variation 
arose  which  was  already  rejected  by  Augustine: 
immittit  anqelum  (angelos)  dominus. 

[Vers.  8,  9.  Taste  and  see. — Delitzsch: 
"Tasting,  etc.  (yevoaodai,  Heb.  vi.  4  sq.;  1  Pet.  ii. 
3)  stands  before  seeing;  for  spiritual  experience 
leads  to  spiritual  knowledge  and  not  conversely. 
Nisi  gicstaveris,  said  Bernard,  non  videbis.  David 
desires,  that  others  likewise  may  experience 
what  he  has  experienced,  in  order  to  know  what 
he  has  known  ;  the  goodness  of  God.  Therefore 
the  appeal  to  the  saints  to  fear  Jehovah  (WT 
for  1NV  in  order  to  distinguish  veremini  and  vi- 
debunt,  as  Jos.  xxiv.  14;  1  Sam.  xii.  24),  for  he 
who  fears  Him,  has  all  things  in  Him." — C. 
A.  B.] 

Ver.  10.  Young  lions. — Luther  after  the 
Sept.  has  "rich."  Most  ancient  interpreters, 
finally,  Hengstenberg  and  Hitzig,  think  of  such 
rich  (Sir.  xiii.  19)  and  mighty  enemies  (Ps.  xxxv. 
17).  But  the  usual  usage  of  this  figure,  which 
in  Jer.  ii.  15  is  likewise  applied  to  the  heathen, 
cannot  decide  anything  here,  where  the  clear 
and  comforting  thought  appears  much  more  sig- 
nificant, if  the  proper  meaning  is  retained  (Kim- 
chi, Calv.,  Ruding.,  Maurer,*  Hupf.,  Delitzsch). 
Comp.  Job  iv.  10  sq. 

[Ver.  11.  Come  children.-  Delitzsch  :  "These 
are  not  children  in  years  or  understanding,  but 
it  is  an  affectionate  address  of  the  Master  who  is 
experienced  in  the  ways  of  God,  to  all  and  every 
one,  as  Prov.  i.  8,  el  al."  Similar  is  the  use  of 
rf/cva  in  the  Epistles  of  John. — C.  A.  B.] 

[Vers.  12-14.  Hupfeld  :  "  The  question,  with 
the  following  imperatives,  is  only  a  lively  expres- 
sion of  an  antecedent  and  consequent  instead  of, 
He  who  loves — let  him  take  care,  etc.  (vid.  Ps. 
xxv.  12).  So  1  Pet.  iii.  10  sq. ;  James  iii.  13. — 
Life  is  not  used  in  the  common  external  sense, 
but  in  the  higher  sense,  of  a  happy  life,  prosperity 
=parallel  Good,  and  '  way  of  life,'  « tree  of  life,' 
frequent  in  the  Proverbs  (vid.  Ps.  xvi.  11). — 
Days  =  parallel  life,  or  more  particularly  long 
life,  which  in  itself  was  a  good  in  the  Old  Testa- 

*  [Hupfeld  :  "  The  hungry  lions  indicate  the  need  of  the 
creature  when  left  to  itself,  even  of  the  strongest  beast  of  prey 
in  contrast  with  the  higher  protection  of  the  pious." — C. 
A.  B.] 


PSALM  XXXIV. 


23; 


ment,  as  a  promise  of  the  Law."  Sins  of  the 
tongue,  in  the  avoidance  of  which  righteous- 
ness of  speech  consists,  which  manifests  itself  in 
accordance  with  its  nature  chiefly  negatively. 
They  are  here  as  Pa.  xv.  2,  immediately  against 
their  neighbors,  yet  in  general  direct  themselves 
likewise  against  God,  comp.  Ps.  xxxix.  2-4.  The 
Proverbs  of  all  nations  are  full  of  this  taming  and 
training  of  the  tongue,  so  likewise  the  Old  Testa- 
ment, Comp.  Pss.  xxxix.  2-4;  cxli.  3;  Prov. 
iv.  24;  xiii.  3;  xxi.  23;  Sir.  xxviii.  25;  James 
iii.  2  sq.  Righteousness  of  act;  negatively,  in 
being  far  from  evil,  positively  in  doing  good.  Both 
connected  likewise,  Ps.  xxxvii.  27  (comp.  Isa.  i. 
16  sq.  ;  Am.  v.  14),  and  indeed  the  usual  for- 
mula; especially  the  first,  as  Prov.  iii.  7;  Job 
xxviii.  28;  i.  1,8;  ii.  3. — Pursue  =  aspire 
after,  Ps.  xxxviii.  21  ;  Prov.  xxi.  21 ;  Deut.  xvi. 
20;  Isa.  li.  1.— C.  A.  B.] 

[Vers.  15,  16.  Hupfeld:  "  The  eyes  of  Je- 
hovah are  used'  as   the  organ  of  His   gracious 

care,  with  7N  and  without  a  verb  entirely  like 
Ps.  xxxiii.  18.  Parallel  with  this  His  ears  as 
the  organ  of  hearing  their  cry  for  help,  their 
prayer,  as  Ps.  xviii.  6;  cxlv.  19  :  comp.  the  pa- 
rallel Is.  i.  15. — In  contrast  with  this  is  the  face 
of  Jehovah,  in  a  bad  sense  with  3  (as  all 
verbs  of  hostility):  ('directed)  agaimt  evil 
doers,'  =the  angry  look,  the  judicial  eye,  of  God. 
(rid.  Ps.  xxi.  '.)."— C.  A.  B.J 

[Ver.  17.  They  (namely,  the  righteous)  cry. — 
177.  remarks  upon  ver.  5.  Delitzsch  supposes, 
with  Hitzig,  that  this  verse  with  3  originally 
stood  before  the  previous  one  with  y  in  accord- 
ance with  the  order  of  Lam.  ii.-iv.  Thus  the 
subject  would  be  in  the  previous  verse.  De- 
litzsch: "Willi  the  present  order  of  thought,  ver. 
19  is  formed  in  the  same  way  as  ver.  5  :  Clamant 
et  Dominus  audit=si  qui  (quieunque)  clamant.  It 
is  a  crying  out  of  the  depths  of  a  soul  despairing 
of  itself.  Such  crying  finds  a  hearing  with  God, 
and  a  hearing  which  proves  itself  in  the  grant- 
ing."—C.  A.  B.] 

[Ver.  18.  Delitzsch:  "  Broken  in  heart  are 
those  whose  selfish,  self-seeking  life,  which  re- 
volved about  its  own  personality,  has  been 
broken  at  the  root, — Contrite  in  spirit  are 
those  who  have  been  brought  down  by  severe 
experiences  from  the  false  height  of  proud  self- 
consciousness,  and  have  been  led  to  repentance  and 
thoroughly  humbled.  To  such  Jehovah  is  near, 
lie  preserves  them  from  despair,  He  is  ready  to 
erect  a  new  life  in  them  in  the  ruins  of  the  old, 
and  to  cover  their  infinite  deficiency.  He  makes 
them  as  those  who  are  susceptible  of  it  and  crave 
it,  participants  in  His  salvation." — C.  A.  B.] 

Ver.  19.  Many  afflictions. — These  are  not 
punishments  tor  their  own  sins,  many  of  which 
the  righteous  man  still  has,  so  that  he  is  here 
reminded  of  the  imperfection  of  human  right- 
eousness and  then  is  referred  to  the  greatness 
of  the  Divine  mercy  (Hengst.).  The  context 
demands  that  we  should  think  of  the  mortifica- 
tions, afflictions,  snares  and  persecutions  which 
the  righteous  have  to  experience  from  other 
men.  These  are  many,  but  Jehovah  delivers 
out  of  them  all. 

Ver.  20.  Keeping  all  his  bones. — ex- 
presses the  most  particular  oversight  and  care 


by  a  figure  differing  from  Matt,  x.  30,  but  with 
.similar  import  and  force.  A  Christian  reader  is 
reminded  of  its  literal  fulfilment  in  the  care  over 
the  crucified.  Yet  this  is  not  to  be  regarded  as 
prophetical,  because  not  a  syllable  of  this  Psalm 
hints  at  the  righteous  one  in  the  perfect  sense 
(Is.  liii.  11;  Jer.  xxiii.  5;  Zech.  ix.  9;  Acts 
iii.  14;  xxii.  14),  but  rather  the  absence  of  the 
Hebrew  article  in  the  context,  shows  that  the 
singular  represents  the  category,  as  then  the 
Vulg.  after  the  Sept,  has  used  the  plural.  For 
the  sake  of  clearness  we  therefore  translate  a 
righteous  man  and  not  the  righteous  man. 
Since  now  John  xix.  36.  expressly  states  that 
the  facts  narrated  from  ver.  33,  took  place  in 
fat  til  ment  of  Scripture,  and  besides  the  title  of  the 
righteous  one  is  not  used  of  Christ  in  connection 
witli  this  event,  the  conjecture,  that  John  may 
have  had  in  view  not  only,  Ex.  xii.  46,  but  like- 
wise the  present  passage  (Delitzsch,  Hitzig),  can- 
not be  supported,  although  the  remark  is  correct 
in  itself,  that  not  only  the  paschal  lamb  but  like- 
wise to  a  certain  extent,  the  sufferings  of  the 
righteous  are  typical  (Delitzsch).* 

Vers.  21-22.  The  emphasis  lies  upon  the  word 
which  begins  each  verse,  so  that  the  thought  is, 
evil  slayeth  the  ungodly,  whilst  Jehovah  redeemeth 
the  soul  of  the  righteous=his  life,  out  of  all  these 
troubles.  In  favor  of  this  is  likewise  the  con- 
text with  ver.  19  sq.  and  the  word  njH=mis- 
fortune,  evil.  If  the  thought  was  to  be  expressed 
here  that  wickedness  slayeth  the  wicked  (De- 
litzsch), we  would  have  reason  to  expect  J,'"l  which 
is  usual  in  the  Psalms. — Du'H  means  not  only  to 
become  guilty,  but  likewise  to  p:)y  the  penalty  of 
guilt.  Both  sides  of  the  idea  of  guilt  flow  into 
one  another,  and  hence  arises  at  tunes  the  dou- 
ble sense. 

DOCTRINAL   AND   ETIIICAL. 

1.  Profound  piety  cannot  be  satisfied  with 
once  thanking  God  for  His  benefits,  protection, 
answers  to  prayer  and  tokens  of  grace;  it  pre- 
serves, awakens,  and  strengthens,  the  remem- 
brance of  them  in  the  soul,  so  that  the  desire 
arises  for  uninterrupted  praise  of  God,  and  the 
thankful  man  invites  his  fellow-believers,  particu- 
larly his  fellow-sufferers,  to  similar  experience, 
and  encourages  to  similar  action,  whilst  he  calls 
them  to  share  his  joy  and  to  commune  with  him  in 
prayer.  Thus  the  example  of  David  in  this 
Psalm  of  thanksgiving  serves  "as  a  general  ex- 
ample for  all  the  righteous,  that  they  may  learn 
how  God  does  not  despise  the  cries  of  His  saiuts." 
—(Luther). 

2.  The  proclamation  of  the  sure  hearing  of 
prayer,  by  the  mouth  of  a  believer  who  has  expe- 
riment it,  is  as  comforting  to  the  afflicted  sufferer, 
as  the  experience  of  the  quickening  enjoyment  of 
the  goodness  of  God  is  beneficial  to  the  spiritual 
life,  and  the  promise  of  the  happiness  of  those  win) 
fear  God  is  attractive  to  those  who  desire  it. 
The  true  knowledge  of  the  goodness  of  God  and 
the  seeing,  is  preceded  by  personal  appropriation 
or  taxiing;  but  this  presupposes  readiness  to  be- 
stow, on  the  part  of  God,  and  is  conditioned  on 
believing  approach  and  laying  hold  of,  on  the 
part  of  the  needy.     The  reference  to  the  angel 


*  [For  tho  meaning  of  bones,  vid.  Ps.  vi.  2. — C.  A.  B.] 


238 


THE  FIRST  BOOK  OF  PSALMS. 


of  Jehovah,  the  Mediator  of  the  history  of  redemp- 
tion, before  all  else  eucourages  to  this. 

3.  No  creature,  however  strong  he  may  be,  is 
able  to  provide  for  himself  and  protect  himself; 
but  he  who  fears  God  and  trusts  in  Him  has  no 
lack  of  anything.  His  righteousness  does  not  pro- 
tect him  against  afflictions;  but.  the  gracious  near- 
ness of  God  comforts  him  in  affliction,  and  delivers 
him  from  all  his  afflictions;  for  God  makes  him 
free  from  guilt  and  punishment.  The  ungodly, 
however,  perish;  for  in  their  misfortune,  the  pun- 
ishment of  their  guilt  overtakes  them,  and  death 
as  the  wages  of  sin  (Rom.  vi.  23)  is  their  sure 
and  miserable  end. 

4.  The  true,  that  is  the  only  and  safe  way  of 
life  and  happiness,  is  accordingly  the  trusting  exer- 
cise of  the  fear  of  God  for  the  righteousness,  which 
we  are  to  have  shown  to  us  by  those  who  have 
known  it  in  their  own  experience,  in  order  that 
we  may  fulfil  it  ourselves.  The  entire  instruction 
may  be  comprehended  in  the  clause,  depart  from 
evil  and  do  good.  But  the  extent  of  this  pre- 
scription is  so  great,  that  the  first  includes 
bridling  of  the  tongue  and  the  latter  seeking  and 
pursuing,  that  is,  the  diligent  and  careful  striving 
after  peace,  as  the  good  understanding  between  God 
and  man  which  is  conditioned  on  good  behaviour. 

HOMILETTCAL   AND    PRACTICAL. 

The  praise  of  God  1)  as  an  expression  of  per. 
sonal  thankfulness,  2)  as  a  means  of  general  edifi- 
cation, 3)  as  a  recognition  of  the  honor  due  to 
God. — The  fear  of  God  and  trust  in  God  do  not 
exclude  one  another,  but  are  the  common  founda- 
tion of  human  happiness. — God  is  near  to  all  men 
according  to  His  Omnipotence,  but  only  to  the 
pious  according  to  His  grace — He  who  would  lack 
no  good  thing,  must  not.  depend  upon  any  other 
than  God,  but  upon  Him  earnestly  and  constantly. 
— God  allows  us  to  seek  Him,  and  likewise  to 
find  Him,  and  then  there  is  great  salvation  and 
joy. — The  knowledge  of  the  goodness  of  God  grows 
with  experience,  but  only  personal  appropriation  by 
faith  helps  us. — God's  goodness  makes  the  man 
happy  who  finds  refuge  in  Him. — All  the  help  that 
there  is  on  earth  comes  from  the  Lord,  whether 
God  sends  His  angels  or  uses  other  means. — The 
afflictions  of  the  righteous  have  a  different  caw.se 
and  issue  from  those  of  the  ungodly. — It  makes 
an  essential  difference,  how  a  man  expiates  his 
guilt  whether  by  penitence  or  punishment. — Hu- 
man wisdom  does  not  help  out  of  real  trouble, 
nor  any  strength  of  the  creature,  but  only  the 
grace  of  the  Lord. — Thecare  of  God  over  the  right- 
eous, how  it.  encourages  us  a)  to  praise  God,  b)  to 
trust  in  God,  c)  to  fear  God. — We  should  learn, 
teach  and  do  the  will  of  God. — God  will  keep 
every  bone  of  the  pious,  they  should  likewise 
serve  Him  with  every  member. — He  who  would 
live  free  from  guilt  and  from  punishment,  must 
take  refuge  in  God  as  His  Redeemer. — Life,  hap- 
piness and  peace  are  good  things,  desired  by  all 
men,  properly  valued  hy  few,  and  only  found  and 
retained  by  those  who  seek  God. — All  men  have 
afflictions,  but  only  the  pious  have  a  broken  heart 
and  thereby  the  way  to  true  consolation  and  con- 
stant blessing. 

Starke  :  How  many  beautiful  plans  would 
have  failed,  if  the  saints  of  God  had  undergone 
no  danger. — To  be  miserable  and  yet  rejoice  and 


praise  God  with  joyous  mouth  is  foolish  to  the 
reason  and  hard  for  a  troubled  heart;  neverthe- 
less such  a  heart  cannot  and  should  not  withdraw 
itself  from  this. — As  one  light  kindles  another 
so  a  believing  heart  seeks  to  awaken  others  and 
excite  them  to  the  righteous  praise  of  God. — God 
will  be  no  greater  by  our  praise,  we  cannot  ex- 
alt Him  in  Himself,  but  we  exalt  His  name  in 
ourselves  when  we  praise  Him  in  all  His  works 
and  give  Him  alone  the  glory. — We  must  not 
only  look  to  God,  but  must  likewise  run  to  Him. 
— Take  care  and  do  not  wilfully  deprive  your- 
selves of  the  service  of  the  holy  angels. — If  the 
ungodly  knew  how  good  the  Lord  is,  understood 
how  He  alone  is  the  highest  good,  in  whom  all 
blessedness  meets — Why !  they  would  make 
haste  and  turn  to  Him. — He  who  seeks  God  and 
finds  Him,  gains  more,  than  the  entire  world 
besides,  what  should  he  lack? — Blessed  business 
when  we  not  only  come  to  Christ  ourselves,  but 
likewise  seek  to  persuade  others,  to  give  ear  to 
the  inviting  voice  of  eternal  Wisdom. — Children 
should  early  be  accustomed  to  godliness,  in  order 
that  they  may  not  offer  to  the  devil  the  best  blood 
of  their  youth  and  only  the  residue  of  age  to  God. 
Ah  !  how  many  men  destroy  their  peace  by  their 
own  mouth. — When  no  one  will  hear  and  see  the 
miserable,  God  sees  and  hears  them  ;  and  when 
no  one  can  overcome  the  ungodly  persecutors, 
God  can  subdue  and  destroy  them  with  an  un- 
favorable look. — Although  the  pious  have  many 
troubles,  yet  they  do  not  redound  to  their  ruin 
as  to  the  ungodly,  but  to  their  benefit. — The  un- 
godly and  those  who  hate  the  pious,  are  accus- 
tomed to  be  white  hot  and  to  throw  all  the  blame 
on  the  righteous,  but  it  is  very  different  accord- 
ing to  the  Divine  judgment. 

Selnekker:  The  example  of  the  saints  when 
properly  considered,  works  great  good  in  the 
hearts  of  the  pious  and  strengthens  their  faith, 
hope,  prayer  and  patience. — Schnepf:  We  have 
angels  to  protect  us,  one  of  which  is  mightier 
than  a  whole  army. — Menzel  :  It  belongs  to  the 
doctrine  of  the  cross,  that  we  properly  know; 
1)  upon  what,  persons  our  Lord  lays  the  cross 
first  and  chiefly;  2)  why  it  is,  notwithstanding, 
that  He  lays  the  dear  cross  upon  such  people  in 
preference  to  others;  3)  how  the  righteous  are 
accustomed  to  feel  and  their  experience  under 
their  cross;  4)  how  they  act  under  it,  what 
they  should  do  and  what  not ;  5)  what  God  does 
to  them  in  return. — Arndt:  Our  whole  life 
should  be  nothing  but  one  constant  praise  and 
confession  of  God — to  God's  honor  and  the  com- 
fort and  improvement  of  our  neighbors. — Roos  : 
Mighty  men,  who  like  lions  live  by  prey,  must 
at  last  suffer  hunger  and  want:  but  those  who 
seek  the  Lord  will  not  lack,  any  good  thing. — 
Guenther:  The  greatest  calamity  of  our  times 
is,  that  there  are  so  few  broken  hearts  and  con- 
trite spirits. — Taube  :  We  must  seek  not  so  much 
the  gift,  as  the  Lord,  the  Giver. — What  a  God  He 
is  of  whom  His  people  can  say,  With  Him  we 
have  no  fear,  no  lack,  no  guilt! — Thym  :  The 
cross,  the  source  of  inexpressible  comfort,  1) 
where  the  cross  is  great  there  is  great  comfort 
from  the  Lord  ;  2)  where  there  is  great  comfort 
there  is  great  joy  in  the  Lord;  3)  where  there  is 
great  joy  there  is  sure  glory  with  the  Lord. 

[Matt.  Henry:   God's  praises  sound   best  in 


PSALM  XXXV. 


239 


concert,  for  so  we  praise  Him  as  the  angels  do 
in  heaven. — Would  we  pass  comfortably  through 
the  world  and  out  of  the  world,  our  constant 
care  must  be  to  keep  a  good  conscience. — They 
that  truly  repent  of  what  they  have  done  amiss, 
will  warn  others  to  take  heed  of  doing  otherwise. 
Sad  is  the  case  of  that  man  who  by  sin  has  made 
his  Maker  his  enemy,  and  his  destroyer. — Pa- 
rents that  are  very  fond  of  a  child,  will  not  let 
it  be  out  of  their  sight;  none  of  God's  children 
are  ever  from  under  His  eye,  but  on  them  He 
looks  with  a  singular  complacency,  as  well  as 
with  a  watchful  and  tender  concern. — There  is 
no  rhetoric,  nothing  charming,  in  a  cry,  yet 
God's  ears  are  open  to  it,  as  the  tender  mother's 
to  the  cry  of  her  sucking  child,  which  another 
would  take  no  notice  of. — No  man  is  desolate 
but  he  whom  God  has  forsaken,  nor  is  any  man 
undone  till  he  is  in  hell. — Barnes  :  The  most 
lonely,  the  most  humble,  the  most  obscure,  and 
the  poorest  child  of  God,  may  have  near  him  and 


around  him  a  retinue  and  a  defence  which  kings 
never  have  when  their  armies  pitch  their  tents 
around  their  palaces,  and  when  a  thousand 
swords  'would  at  once  be  drawn  to  defend  them. 
— Spurgeon  :  He  who  praises  God  for  mercies 
shall  never  want  a  mercy  for  which  to  praise. — 
What  a  blessing  one  look  at  the  Lord  may  be  ! 
There  is  life,  liberty,  love,  everything  in  fact,  in 
a  look  at  the  crucified  One.  Never  did  a  sore 
heart,  look  in  vain  to  the  good  Physician;  never 
a  dying  soul  turned  its  darkening  eye  to  the 
brazen  serpent  to  find  its  virtue  gone. — We  little 
know  how  many  providential  deliverances  we 
owe  to  those  unseen  hands  which  are  charged  to 
bear  us  up  lest  we  dash  our  foot  against  a  stone. 
— Positive  virtue  promotes  negative  virtue;  he 
who  does  good  is  sure  to  avoid  evil.  Salvation 
is  linked  with  contrition. — Believer,  thou  shalt 
never  be  deserted,  forsaken,  given  up  to  ruin. 
God,  even  thy  God,  is  thy  guardian  and  friend, 
and  bliss  is  thine. — C.  A.  B.J 


PSALM  XXXV. 
A  Psalm  of  David. 

1  Plead  my  cause,  0  Lord,  with  them  that  strive  with  me : 
Fight  against  them  that  fight  against  me. 

2  Take  hold  of  shield  and  buckler, 
And  stand  up  for  mine  help. 

3  Draw  out  also  the  spear,  and  stop  the  way  against  them  that  persecute  me; 
Say  unto  my  soul,  I  am  thy  salvation. 

4  Let  them  be  confounded  and  put  to  shame  that  seek  after  my  soul: 

Let  them  be  turned  back  and  brought  to  confusion  that  devise  my  hurt. 

5  Let  them  be  as  chaff  before  the  the  wind : 
And  let  the  angel  of  the  Lord  chase  them. 

6  Let  their  way  be  dark  and  slippery: 

And  let  the  angel  of  the  Lord  persecute  them. 


7  For  without  cause  have  they  hid  for  me  their  net  in  a  pit, 
If  hich  without  cans''  tiny  have  digged  for  my  soul. 

8  Let  destruction  come  upon  him  at  unawares) 
And  let  I  he  net  that  he  hath  hid  catch  himself; 
Into  that  very  destruction  let  him  fall. 

9  And  my  soul  shall  be  joyful  in  the  Lord. 
It  shall  rejoice  in  his  salvation. 

10  All  my  bones  shall  say,  Lord,  who  ts  like  unto  thee, 

Which  ck'liverest  the  poor  from  him  that  is  too  strong  for  him, 
Yea,  the  poor  and  the  needy  from  him  that  spoileth  him  ? 


240 


THE  FIRST  BOOK  OF  PSALMS. 


11  False  witnesses  did  rise  up; 

They  laid  to  my  charge  things  that  I  knew  not. 

12  They  rewarded  me  evil  for  good 
To  the  spoiling  of  my  soul. 

13  But  as  for  me,  when  they  were  sick,  my  clothing  was  sackcloth : 
I  humbled  my  soul  with  fasting : 

And  my  prayer  returned  iuto  mine  own  bosom. 

14  1  behaved  myself  as  though  he  had  been  my  friend  or  brother  • 
I  bowed  down  heavily,  as  one  that  mourneth  for  his  moth  r. 

15  But  in  mine  adversity  they  rejoiced,  and  gathered  themselves  together: 
Yea,  the  abjects  gathered  themselves  together  against  me,  and  1  knew  it  not ; 
They  did  tear  me,  and  ceased  not: 

16  With  hypocritical  mockers  in  feasts, 
They  gnashed  upon  me  with  their  teeth. 

17  Lord,  how  long  wilt  thou  look  on  ?  ,     . 
Rescue  my  soul  from  their  destructions, 

My  darling  from  the  lions. 

18  I  will  give  thee  thanks  in  the  great  congregation: 
I  will  praise  thee  among  much  people. 

19  Let  not  them  that  are  mine  enemies  wrongfully  rejoice  over  me: 
Neither  let  them  wink  with  the  eye  that  hate  me  without  a  cause. 

20  For  they  speak  not  peace : 

But  they  devise  deceitful  matters  against  them  that  are  quiet  in  the  land. 

21  Yea,  they  opened  their  mouth  wide  against  me, 
And  said,  Aha,  aha,  our  eye  hath  seen  it. 

22  TJi is  thou  hast  seen,  O  Lord  :  keep  not  silence : 
O  Lord,  be  not  far  from  me. 

23  Stir  up  thyself,  and  awake  to  my  judgment, 
Even  unto  my  cause,  my  God  and  my  Lord. 

24  Judge  me,  O  Lord  my  God,  according  to  thy  righteousness; 
And  let  them  not  rejoice  over  me. 

25  Let  them  not  say  in  their  hearts,  Ah,  so  would  we  have  it ! 
Let  them  not  say,  We  have  swallowed  him  up. 

26  Let  them  be  ashamed  and  brought  to  confusion  together 

That  rejoice  in  mine  hurt:  let  them  be  clothed  with  shame  and  dishonor 
That  magnify  themselves  against  me. 

27  Let  them  shout  for  joy,  and  be  glad,  that  favour  my  righteous  cause : 
Yea,  let  them  say  continually,  Let  the  Lord  be  magnified, 
Which  hath  pleasure  in  the  prosperity  of  his  servant. 

28  And  my  tongue  shall  speak  of  thy  righteousness 

And  of  thy  praise  all  the  day  long.  "  r?*d 


EXEGETICAL   AND   CRITICAL. 

Its  Contents  and  Composition. — This  Psalm 
is  not  so  much  a  lamentation,  which  repeats  the 
same  phrases  prolixly  and  to  excess  (De  Wette, 
Hupfeld),  as  a  rythmical  and  agitated  prayer.  The 
same  three  thoughts  recur  in  the  three  chief  di- 
visions (vers.  1-10,11-18,  19-28),  but  always 
with  different  forms,  references  and  figures. 
These  are  1)  the  prayer  that  Jehovah  will  inter- 


fere without  delay  for  the  protection  of  His  ser- 
vant, that  his  righteous  cause  may  be  carried  out 
and  his  enemies  ruined  ;  2)  the  description  of  the 
wickedness  and  unthankfulness  of  these  enemies, 
which  have  previously  received  sympathy 
and  tokens  of  love  from  him  whom  they  now  per- 
secute without  cause  ;  and  3)  the  vow  of  thankful- 
ness, which  the  delivered  man  will  offer  as  an 
expression  of  his  entire  resignation  to  the  Lord, 
publicly  in  the  congregation  and  to  their  edifica- 
tion.    The  movement  of  these  thoughts  around 


PSALM  XXXV 


211 


in  a  circle  corresponds  throughout  with  the 
deeply  felt  experiences  of  a  heart,  which  is  sha- 
ken to  its  foundation  by  bitter  experiences,  which 
have  been  so  contrary  to  all  his  expectations. 
His  heart  can  become  master  of  its  own  emotions 
only  gradually,  and  indeed  only  by  urgently 
clinging  to  God.  This,  as  well  as  the  manner  of 
expression,  which  is  picturesque,  in  part  drastic, 
and  corresponds  closely  with  his  experiences 
even  to  the  tone  of  the  language,  is  opposed  to 
the  idea  that  the  author  speaks  from  the  person 
of  the  righteous  as  such  (Hengst.)  The  citation 
of  ver.  l'J  in  the  mouth  of  Jesus  (John  xv.  25), 
which  may  be  derived  from  Ps.  lxix.  4,  as  well, 
does  not  demand  either  this  supposition,  or  the 
Messianic  interpretation  of  the  ancient  church, 
or  the  typical  interpretation  in  the  narrow  sense, 
but  is  founded  upon  the  general  relation  of  the 
sufferings  of  Jesus  to  every  undeserved  suffering 
at  the  hands  of  wicked  and  u  .thankful  men. 
This  is  only  strengthened  and  ought  into  nar- 
rower historical  connection  maintaining  its 
composition  by  David,  which  has  nothing  against 
it.  For  the  correspondences  with  Jer.  xviii.  19; 
xxiii.  12:  Lam.  li.  Hi,  upon  which  Hitzig  lays  so 
much  stress,  do  not  lead  to  the  priority  of  the 
prophet  Jeremiah,  sinoe  the  opening  strophe  of 
the  Psalm  uses  the  language  of  a  man  of  war. 
In  the  life  of  David  the  most  suitable  time  for 
the  composition  of  this  Psalm  is  found  in  the 
time  of  his  persecution  by  Saul,  and  it  is  most 
nearly  related  to  Pss.  xl.,  lxix.  It  seems  to  be  a 
lyrical  carrying  out  of  the  words  used  by  David 
1  Sam.  xxiv.  Hi.  and  owes  its  place  in  the  col- 
lection of  Psalms,  probably  to  the  circumstance 
that  the  Maleach  Jehovah  is  mentioned  here  in 
the  singular,  as  in  the  preceding  Psalm. 

Sir.  I.  Ver.  1.  Fight  them  that  fight  me, 
make  •war  upon  them  that  make  war  upon 
me. — The  expression  3,"1  leads  at  first  to  the 
idea  of  litigation,  but  this  when  carried  out 
brings  about  directly  ivarlike  complications.  The 
nx  is  not  the  preposition  with,  but  the  sign  of 
the  accusative.*     If  the    fundamental  meaning 

of  DfO  were  vorare  (most  interpreters),  yet  it 
does  not  follow  that  war  among  the  Hebrews  was 
once  connected  witli  devouring  men  (Daumer 
der  Feuer  und  Molochdien&t  tar  altm  Hebr.  §242). 
We  might  think  of  a  figure  of  the  entire 
annihilation  of  t lie  enemy  as  it  is  used  Num. 
xxiv.  8.  We  may  likewise,  however,  according 
to  the  derivation  from  the  Arabic,  get  the  mean- 
ing of  a  dense  throng,  a  large  crowd,  and  tumult 
(Delitzsch). 

Ver.  2.  Target  anr"  shield. — The  figures 
displace  one  another,  aid  I  's,  with  the  strong 
anthropomorphic  descri1  ion  of  the  Divine  inter- 
ference, lead  away  from  the  form  to  the  subject. 
This  is  shown  clearly  by  the  mention  of  the  two 
shields,  never  used  by  a  warrior  at  the  same  time, 
the  smaller  one  to  protect  the  head  (1  Kings  x. 
16),  and  the  larger   to  protect  the  entire  body.f 


*  [Tt  is  better  t.)  translate  by  strive  which  retains  the  ori- 
ginal meaning  ami  yet  may  likewise  refer  to  warlike  strife. 
— C.  A.  B.] 

t  [Perowne  :  "  An  amplification  of  the  figure  occurring 
already  in  the  Pentateuch  where  God  is  spoki'ii  of  is  ;i  man 
of  war,  Kx.  xv.3;  Dent  xxxii.  41.  The  bold  anthropomor- 
phic working  out  of  the  figure  is,  however,  remarkalde.  It 
shows  the  earnest  desire  in  the,  Poefs  mind  to  realize  the 
1G 


Ver.  3.  Stop  (the  way). — This  may  be  desig 
nated  by  a  military  technical  term  (Hengst.), 
although  we  do  not  think  exactly  of  the  circle 
which  was  formed  by  the  light  armed  in  retiring 
from  their  adversaries  after  throwing  the  spear 
(Schegg)  At  any  rate  "UO  was  taken  as  an 
imperative  by  all  ancient  translations.  Most 
interpreters  supply,  at  least  in  thought,  viam, 
with  the  translation  interclude.  Hitzig  compares 
the  -Ethiopic  and  Arabic  in  favor  of  the  mean- 
ing;  advance  rapidly,  haste.  The  explanation 
of  the  word  of  the  battle-axe  of  upper  Asia,  par- 
ticularly of  the  Scythians  (Kimchi,  Hupf.,  et  al  ), 
to  which  Greek  writers  give  the  name  of  oayaiac, 
whilst  in  other  respects  acceptable,  has  particu- 
larly against  it  the  fact  that  the  substantive 
~\MQ  occurs  in  II  is  xiii.  8,  Job  xxviii  15,  in 
an  entirely  different  meaning  (Geier). 

Sir.  II.  [Ver.  4.  Confounded, — disgraced, 
— blush,  —  Hupfeld:  "The  usual  formula  for  the 
frustration  and  failure  of  the  hopes  and  under- 
takings of  the  wicked :  heaped  up  to  strengthen 
the  sense  as  ver.  2(3,  vi.  10,  xl  14,  etc.,  but  con- 
nected by  the  retreat  back,  that  is  be  beaten  back, 
(vid.  Ps.  vi.  10)  with  the  preceding  figure  of 
hostile  attack,  and  thus  to  be  taken  here  in  this 
particular  sense" — C.  A.  13  ] 

Ver.  5.  As  chaff  before  the  wind.  [Comp 
Ps.  i.  4,  xviii.  42;  lxxxiii.  13]. — Jehovah's 
angel — Hitzig  remarks  correctly,  that  Jehovah 
(Ps.  civ.  4,)  makes  the  winds  his  angels,  but 
here  in  reality  the  angel  takes  the  place  of  the 
wind  in  the  comparison,  and  the  angel  is  desig- 
nated as  the  hipyeia  of  the  flight.  From  this 
we  conclude,  that  the  angel  is  not  figurative,  or 
a  collective,  but  is  to  be  taken  individually  and 
properly,  which  is  confirmed  by  the  parallel  ver. 
6,  as  well  as  the  similarity  with  Ex.  xiv.  25; 
Judges  v.  2").  "That  this  angel  here  takes  part, 
when  the  question  is  whether  the  kingdom  of  the 
promise  shall  be  destroyed  in  its  origin  or 
not,  agrees  with  the  appearance  of  the  Maleach 
Jehovah  in  the  fundamental  period  of  the  history 
of  redemption"  (Delitzsch).  If  now  this  angel  is 
a  mediator  of  Divine  help  for  the  servants  of 
God,  he  is  an  angel  of  judgment  for  their  ene- 
mies. Calvin,  it  is  true,  takes  the  expression 
here  as  in  the  previous  Psalm,  as  collective,  but 
makes  the  remark  which  brings  forward  the  cor- 
rect thought,  that  the  angels  could  not  protect 
and  save,  unless  they  on  the  other  side  could  at 
the  same  time  prevent  and  punish  Accordingly 
if  this  is  true,  without  doubt,  then  every  prayer 
for  the  Divine  interference  for  deliverance  from  the 
jmirrr  of  wicked  enemies,  implicitly  contains  the 
prayer  for  a  Divine  punishment  of  these  enemies. 
In  most  cases  this  reverse  side  of  the  prayer  for 
deliverance  either  does  not  come  to  consciousness, 
or  takes  the  form  of  a  petition  for  one's  own  de- 
liverance, whilst  the  treatment  of  the  enemy  is 
left  to  the  estimation  of  God.  It  may,  however, 
hapnen  that  the  servant  of  God,  as  he  is  obligated 
to  proclaim  the  Divine  judgment,  may  thus  feel 
justified  in  the  prayer  for  tts  execution,  that  is, 
when  he  has  to  do  with  the  affairs  of  God's  kingdom 
and  the  decision  of  atfairs  in  the  history  of  redemp- 
tion, and  the  petitioner  regards  himself  as  execu- 

fact  that  O.i.l  imt  only  taught  his  fingers  to  fight,  but  mixed 
in  the  battle,  fighting  as  it  were  by  his  side  and  assuring 
him  of  victory."— C.  A.  B.J 


2.2 


THE  FIRST  BOOK  CP  PSALMS. 


ting  the  Divine  will.  The  highest  stage  of  per- 
fection then  renders  possible,  in  looking  at  the 
fulfilment  of  the  Divine  plan  of  the  world,  still 
further  intercession  for  the  forgiveness  of  guilt, 
(Luke  xxiii.  34  sq.:  2  Peter  iii.  9,  15),  and  the 
limitation  of  the  punishment  to  temporal  ruin 
(Gal.  i.  9;  v.  12;  2  Tim.  iv.  14),  and  in  the 
sense  of  evangelical  chastisement  (1  Peter  iv. 
6;  1  Cor.  v.  5).  The  Old  Testament  has  not  gone 
as  far  as  this,  although  the  duty  of  love  to  the 
enemif  is  most  distinctly  commanded  and  recog- 
nized (Ex.  xxiii.  4;  Lev.  xix.  18;  Job  xxxi. 
29;  Prov.  xx.  22;  xxiv.  17;  xxv.  21).  But,  we 
must  not  say  that  David  acted  selfishly  and  re- 
vengefully, and  that  his  thankfulness  ver.  9  sq. 
even  has  a  trace  of  joy  in  the  misfortunes  of  his 
enemies.  His  thankfulness  refers  expressly  to 
the  kelp  he  has  received,  and  it  is  designated  as 
a  rejoicing  in  the  Lord. 

[Ver.  6.  Alexander:  "Dark  and  slippery, 
literally  darkness  and  smoothness,  an  emphatic 
substitute  of  the  abstract  for  the  concrete.  The 
fearful  image  thus  suggested  of  men  driven,  like 
chaff  before  the  wind,  along  a  dark  and  slippery 
path,  is  rendered  more  terrible  by  the  additional 
idea  of  their  bfing  hotly  pursued  by  the  destroy- 
ing angel.  The  construction  of  the  last  clause, 
both  in  this  verse  and  the  one  before  it,  is;  (let)  the 
angel  of  Jehovah  (be)  pursuing  them." — C.  A.  B.] 

Str.  III.  Ver.  7.  For  without  cause  they 
have  hid  for  me  their  net,  without  cause 
digged  a  pit  for  my  soul. — The  reading 
DJIEh  r\lTtf  is  scarcely  tenable.  For  "  the  pit 
of  their  net"  or  "their  net-pit"  might  actually 
mean  a  pit  provided  with  a  snare,  which  was 
covered  with  boughs  or  earth  ;  but  the  connec- 
tion of  these  words,  partly  with  one  another, 
partly  with  the  verb  "hide,"  is  unheard  of,  and 
the  figurative  reference  of  pit  to  ruin,  as  if 
the  reference  could  be  to  the  net  of  de- 
struction (Luther,  von  Meyer),  is  therefore  to 
be  rejected,  because  pernicies  laquei  (after  the 
Sept.  dtaip&opa.  Trayhhc)  notwithstanding  Grotius, 
can  no  more  stand  for  laqueus  exitialis  than  the 
destruction  of  their  net  can  mean:  their  de- 
structive net.  Since  now  to  "  hide  nets"  and 
"dig  pits"  are  usual  figures  of  hostile  waylaying, 
the  removal  of  T\Y\'\D  from  the  first  line  to  the 
second,  proposed  by  Houbigant  and  best  advo- 
cated by  Hitzig  and  Hupfeld,  is  the  more  to  be 
approved  as  the  verb  "dig"  would  otherwise 
lack  its  usual  object. 

Ver.  8.  Let  destruction  come  upon  him 
unawares. — It  is  uncertain  whether  JINI^ 
means  the  disordered  confusion  of  things  or  of 
tunes,  in  its  origin  and  in  this  passage.  Most 
interpreters  take  it  in  the  former  sense=fall, 
ruin,  devastatio,  and  remind  us  of  the  parallels  in 
P.ss.  xxxiv.  21;  xxxvi.  12.  Venema,  Hitzig  and 
Evvald  take  it  in  the  latter  sense  as,  roar,  noise, 
the  latter  thinking  particularly  of  a  storm. 
Delitzsch  takes  ver.  8  a  in  the  former  and  ver. 
8  c  in  the  latter  meaning,  which  Calvin  [cum 
tumultu=horrore)  changes  without  authority 
from  an  objective  event  to  a  subjective  experi- 
ence. Kurtz  combines  both  meanings  in  ver.  8  a : 
crashing  fall.  The  Syriac  translates  "in  the 
pit"  as  if  it  had  read  Tints'.  But  since  it  adds 
"which  he  dug,"  we   are   to   suppose  rather  a 


paraphrastic  explanation  than  another  read- 
ing A  like  explanation  is  given  by  Seb. 
Schmidt,  J.  H.  Mich.,  Stier,  Hupf  with  the 
translation  in  vastationem  [quam  mild  paravit)  in 
eandem  incidat.  Olshausen  thinks  of  a  marginal 
gloss  which  has  come  into  the  text.  And  the 
manner  of  expression  of  ver.  8  c  is  certainly 
striking  in  its  relation  to  ver.  8  a,  yet  it  is  not  to  be 
designated  as  a  corruption,  with  any  certainty. — 
The  singular  suffix="  him"  does  not  necessarily 
designate  a  particular  person,  as,  for  example, 
Ahithophel,Shimei,  Mephibosheth  (Ruding.),  nor 
properly  the  ideally  wicked  (Hengst.),  but  is 
used  as  an  individual  (Hupf.)  for  the  class,  and 
thus  for  every  individual  (  Hitzig)  of  the  enemies 
conceived  as  one  body  (Delitzsch). — The  idea 
of  sudden  and  unavoidable  is  expressed  in  He- 
brew by  the  asyndetical,  "he  knows  not"  as  Is. 
xlvii.  1 1 ;   Prov   v.  6. 

Ver.  10.  All  my  bones. — This  does  not 
mean  the  innermost  being  (Hengst.),  but  the 
body  as  the  complement  of  the  soul  mentioned 
in  ver.  9  (Aben  Ezra),  at  the  same  time  it  con- 
tains a  prayer  and  hope  that  the  Lord  will  pre- 
serve all  his  bones  (Ps.  xxxiv.  20),  will  keep 
him  unharmed  (Stier). — [Jehovah,  who  is 
like  Thee. — Delitzsch:  "This  exclamation  is 
from  Ex.  xv.  11,  it  demands  emphatic  expression, 
it  serves  not  for  closer  connection,  but  for  ren- 
dering more  decidedly  prominent." — 0.  A.  B.] 

[Str  IV.  Ver.  11.  Unjust  witnesses  rise 
up,  they  question  me  of  what  I  am  un- 
conscious — This  is  a  figure  of  persecution  and 
especially  slander,  derivetl  from  the  complaints 
and  questionings  of  a  criminal  process  (De  Wette, 
Hupfeld).  They  demand  of  him  the  admission 
of  things  of  which  he  is  unconscious,  and  which 
are  contrary  to  his  course  of  conduct  (Delitzsch). 
Ewald  renders  "cruel  witnesses,"  without  suffi- 
cient reason,  and  is  followed  by  Alexander,  Pe- 
rowne,  et  al.  but  the  translation  given  above  is 
that  of  De  Wette,  Hupfeld,  Delitzsch,  Moll, 
et  al.,  and  is  better. 

Ver.  12.  My  soul  is  bereaved. — Perowne: 
"I  am  alone  in  the  world.  I,  who  have  ever 
sought  to  help  the  friendless  and  comfort  the 
afflicted,  and  who  prayed  so  earnestly  for  others, 
am  forsaken  of  all."* — C.  A.  B.] 

Str.  V  Ver.  13.  And  my  prayer — into 
mine  own  bosom  it  returned. — The  context 
shows,  that  this  is  not  of  the  recompense  of  the 
intercession,  whether  in  a  sarcastic  sense,  comp. 
ver.  12  (Hupf.),  or  as  an  optative  (Sept.,  Jerome, 
Isaki,  Flamin.,  Sachs). f  No  more  is  it  of  its 
failure,  since,  on  account  of  the  ungodliness  of 
those  who  were  prayed  for,  it  returned  empty 
(Riehm.J  after  an  explanation  proposed  by  Cal- 
vin).     Usage  does    not    allow  us    to  think  of  a 

*  [Delitzsch  refers  to  the  real  bereavement  of  David  in  the 
time  of  his  persecution  by  Saul.  His  parents  had  been 
obliged  to  fife  to  Moab.  Michal  had  been  torn  from  him, 
Jonathan  withdrawn,  all  those  at  the  court  of  Saul,  who  hail 
previously  sought  his  favor  and  friendship  as  the  favorite  of 
the  king,  were  now  his  enemies. — C.  A.  B.] 

f  [Perowne  :  "The  prayer  I  offered  for  them  is  a  prayer  I 
might  have  offered  for  myself.  So  tine  a  prayer  was  it,  so 
full  of  love,  that  I  could  wish  nothing  more  than  that  the 
blessings  I  asked  for  them  should  be  vouchsafed  to  me.  This 
agrees  with  what  follows,  'As  though  for  my  frier.d  or  my 
brother,'  etc:1—  C.  A.  B.] 

%  [Riehm  refers  to  Matth.  x.  13;  Luke  x.  6;  and  refers  to 
the  custom  of  carrying  valuables  in  the  bosom  (likewise  of 
taking  to  the  bosom  w  hat  is  returned  to  one). — C.  A.  B.] 


TSALM  XXXV. 


•:43 


repeated  or  an  ardent  prayer  from  the  heart,  or 
for  something  lying  upon  the  heart  (Aben  Ezra. 
Luther,  Geier,  et  al.),  or  a  silent  prayer  of  the 
heart  (Calvin);  but  it  allows  the  expression  to 
be  understood  with  reference  to  the  being  bowed 
down,  mentioned  in  the  next  verse,  of  a  prayer 
flowing  back  into  the  bosom,  because  it  was 
spoken  with  the  head  bowed  down.  Yet  this  does 
not  need  for  an  explanation, that  the  bowed  post  tire 
of  prayer  should  be  brought  into  consideration 
(most  recent  interpreters),  which  is  customary 
among  the  Mohamedans  (Iteland,  de  relig.  Moham. 
p.  87),  but  is  not  mentioned  among  the  Hebrews, 
and  lias  no  suitable  parallel  in  1  Kings  xviii.  42. 
It  is  "  the  natural  expression  in  the  body,  of  the 
being  bowed  down  in  oneself  in  sorrow  and 
pain  "  (Clauss).* 

[Ver.  14.  As  a  mourner  for  a  mother, 
squalid  I  bowed  down. — Alexander  :  "  He 
not  only  mourned  in  their  calamity,  but  with 
the  deepest  grief,  as  for  a  friend,  a  brother,  or 
a  parent,  which  terms  are  so  arranged  as  to  pro- 
duce a  beautiful  and  striking  climax. — The  verb 
in  the  first  clause  corresponds  very  nearly  to  the 
familiar  English  phrase  went  on,  in  the  sense  of 
lived  or  habitually  acted. — The  Hebrew  word 
"lip  means  squalid,  dirty,  in  allusion"  to  the 
ancient  oriental  practice  of  neglecting  the  ap 
pearance,  and  even  covering  the  dress  and  per- 
son with  dust  and  ashes,  as  a  token  of  extreme 
grief.  The  bowing  down  is  also  to  be  taken  as 
a  part  of  the  same  usage." — C    A.  B.] 

Sir  VI.  Ver.  15.  Smiting,  and  I  know  it 
not. — According  to  that  which  is  supplied  the 
latter  clause  may  be  Uiken=unaioares,  as  ver.  8, 
comp.  Job  ix.  5;  Jer.  xiv.  18,  unexpectedly  (Stier, 
Hupf.,  Hitzig),  or  innocently,  comp.  ver  11  b 
(most  interpreters),  or  whom  I  do  not  know 
(Hengst.,  Delitzsch).  Much  more  difficult  is  the 
preceding  word  D'DJ,  which  is  suspicious  in  form 
and  obscure  in  sense.  Yet  it  is  not  allowable  on 
this  account  to  change  the  word  into  D'^riJ— 
strangers  in  the  sense  of  foreigners  (Olsh.),  so 
long  as  there  is  the  least  possibility  of  an  ex 
planation.  The  word  is  hardly  a  substantive, 
although  it  is  thus  taken  by  the  Sept.  and  Vulg. 
and  translated:  "scourges;"  and  Hitzig,  by 
means  of  the  Arabic,  formerly  brought  out  the 
meaning  of  fools.  Hitzig  now  changes  the  read- 
ing into  D'^)3=as  water.  The  word  inclines  to 
the  substantive,  only  as  a  participle  from  a  root 
which  means  smiting.  According  to  its  form  it 
might  have  a  passive  meaning  (Job  xxx.  8),  thus: 
beaten.  But  the  context  shows  that  there  can  no 
more  be  a  reference  to  the  afflicted,  in  the  sense 
of  worn  out  (Holland,  and  Berleberg.  Bibel).  than 
of  smitten  in  spirit.  For  the  latter  would  lead 
not  to  the  idea  of  blindly  raging,  but  either 
to  that  of  the  mad  or  disordered  spirit,  or  that 
of  simple  fools,  or  weak  in  spirit,  or  to  that  of 
deeply  troubled  (Isa.  xvi.  7).     We  must  accord- 

*  [Tbis  does  not  seem  to  give  a  very  clear  sense.  The  con  ■ 
text  is  in  favor  of  heartfelt  prayer.  And  though  usage  does 
not  allow  a  direct  reference  to  repeated  prayer  or  praying 
from  the  heart,  yet  the  return  of  the  prayer  to  the  bosom 
may  very  well  be  in  order  to  remain  there  in  the  bosom  as 
the  abiding  possession  of  the  soul.  Tin-  figure  of  the  bosom 
as  the  place  for  the  valuable  and  beloved  thing  is  in  favor  of 
this.  (Pa.  IxzxiX.  50;  Num.  xi.  12;  Isa.  xl.  14).  Thus  1 
prefer  the  explanation  of  Aben  Ezra,  Luther,  Calvin,  et  at.— 
C.A  B.] 


ingly  think  of  the  afflicted  in  the  sense  of  out- 
casts (Kimchi,  Calv.,  Grot.),  or  knaves  (Mendels- 
sohn), or  men  reduced  in  circumstances  (Hengst.), 
vulgar  men,  of  the  dregs  of  the  people  (Delitzsch). 
But  this  meaning  is  artificial  in  its  origin  rather 
than  proved  from  the  language  of  the  text.  Still 
less  can  we  with  Luther  translate  limping,  since 
the  additional  "  on  the  feet,"  which  decides 
the  meaning  in  2  Sam.  iv.  4,  is  missing  here,  not 
to  mention  the  fact  that  this  reference,  whether 
in  scorn  (Piscator,  et  al.),  or  as  applied  to  the 
two-faced  hypocrite  (Luther's  gloss),  is  inappli- 
cable here.  Ou  this  account  the  word  may  per- 
haps be  taken  as  active,  notwithstanding  its  unu- 
sual form  (Symmach.,  Jerome),  unless  we  should 
chauge  it  into  D'33  ;  yet  it  cannot  be  explained 
of  smiting  with  the  tongue,  of  pettifogging  (Chald., 
Geseu.,  Stier),  for  this  very  specific  additiou 
made  in  Jer.  xviii.  18,  is  not  made  here.  We 
must  stand  by  the  idea  of  violent  acts  (Hupf.). 
To  this  the  ]Hp  in  the  following  line  of  the  verse 
may  be  referred  (Hengst.,  Hupf.),  which  has 
elsewhere  the  meaniug  of  tearing  open  the  mouth 
in  scorn  and  laughter  (Kimchi,  Vatabl.,  Schmidt, 
et  al.),  or  that  of  slander  (Aben  Ezra,  Delitzsch), 
as  a  tearing  down  with  words  (Stier). 

Ver.  lti.  In  the  most  wicksd  stammer- 
ing of  distorted  things. — The  fundamental 
meaning  of  ^JH  is  impure,  defiled ,  hence  in  a 
religious  reference,  the  profane,  so  that,  in  the 
Syriac  and  ^Ethiop.  the  corresponding  word  is 
likewise  applied  to  the  heathen  and  heretics 
(comp.  Gesen.  Thesaurus).  The  translation : 
hypocrites  (ancient,  interpreters,  after  the  Vulg. 
and  the  Rabbins)  is  therefore  incorrect.  Tiie 
preposition  3  expresses  not  communion  with 
(Slier),  but  denotes  the  characteristic  or  the  con- 
dition. The  connection  with  what  follows  is 
such  that  we  may  either  connect  the  superlative 
with  the  following  genit .  partit.  (Delitzsch,  Stier, 
Bottcher),  or  suppose  independent  designations, 
subordinate  to  oue  another  (Hitzig).     The  former 

is  to  be  preferred,  because  \i^,  which  only  oc- 
curs besides  in  Isa.  xxviii.  11,  and  indeed  of 
stammering  of  the  lips  with  reference  to  the 
unintelligible  language  of  the  foreigner,  is  appa- 
rently a  plural  of  a  nom.  abslr.,  not  of  an  adjec- 
tive. The  sense  leads  not  to  speaking  wit  and 
seoffings,  but  to  expressions  which  sound  to  the 
Psalmist  as  perverse,  as  foreign  and  unintelligible. 
It  is  not  necessary  here  to  think  of  a  real  for- 
eigner, or  heathen  barbarians,  with  whom  his 
enemies  had  confederated,  or  after  whose  ex- 
ample they  acted  (Hupfeld,  with  wicked  stam- 
mering of  gibberish).  It  designates  very  appro- 
priately the  furious  speech  of  bitter  enemies. 
That  this  is  at  the  same  time  unjust,  is  expressed 
by  the  following  obscure  and  disputed  word, 
which  according  to  the  context  is  to  be  most 
properly  derived  from  J1JJ  in  the  meaning,  gained 
through  the  Arabic,  of  crooked,  distorted,  but 
is  not  to  be  regarded  as  foreign,  unintelligible 
language  (Hupf.),  or  as  the  words  of  scorn 
(Hitzig),  but  as  those  of  slander  (Ewald).  Thus 
all  ancient  translators  have  thought  of  a  word 
like  the  previous  one  (Sept.),  or  related  to  it, 
(Chald.);  Symmach.  has  at  once:  cv  vKonpian, 
pijuaai  7re7r2.aa/iKvoic,  Jerome  :  in  simulalione  ver- 


244 


THE  FIRST  BOOK  OF  PSALMS. 


borum  fictorum.  Similarly  Kimchi.  Iaaki  was 
the  first  to  understand  J1J,'D=riJtf,  as  1  Kings 
xvii.  13,  of  the  flat  bread  of  the  Hebrews,  which 
was  baked  in  the  ashes,  and  to  refer  the  expres- 
sion to  the  fawning  flatterers,  which  as  favorites 
of  Saul,  or  in  order  to  obtain  food  and  drink 
from  Saul,  and  to  please  him,  made  sport  and 
witticisms  respecting  David.  Such  parasites 
would  then  be  designated  here  as  outcasts  who 
mocked  for  bread  (Hengst.),  or  as  cake -mockers 
(De  Wette,  Delitzsch).  At  any  rate  this  is  bet- 
ter than  the  interpretation  which  regards  these 
wicked  persons  as  making  mockery  as  indiffer- 
ently or  as  willingly  as  they  would  eat  a  piece 
of  bread  or  cake  (Aben  Ezra).  But  this  whole 
explanation  is  very  uncertain,  because  bread 
has  this  name  only  on  account  of  its  circular 
form,  which  has  then  given  rise  to  the  reference 
to  prating  around  the  table  (Bottcher),  or  to 
mockery  in  the  circle=ia  turn  (Koster). 

[Str.  VII.  Vers.  17-18.  For  the  meaning  of 
how  long,  vid.  Ps.  xiii.  1. — From  young  lions  my 
only  one,  or  solitary  one.  Comp.  Ps.  xxii.  20, 
21.  For  the  vows  of  thanksgiving  comp.  Ps. 
xxii.  22,  25.— C.  A.  B.] 

Str.  VIII-  [Ver.  19.  Wink  with  the  eye. 
— Hupfeld  :  "  This  is  often  in  the  Proverbs  a 
gesture  of  agreement  between  confederates,  and 
of  cunning,  as  Prov.  x.  10,  with  2,  vi.  13,  for 
which  likewise  the  verb  !"!¥#  is  used  with  V]?, 
xvi.  30=to  close  the  eyes,  and  parallel  with  it,  to 
press  the  lips  together  in  the  same  sense  " — C.A.B.] 

Ver.  20.  Against  the  quiet  in  the  land. — 
The  construction  is  like  Isa.  xxiii.  8,  and  the 
meaning  is  derived  from  Isa.  xviii.  12  and  Jer. 
vi.  16,  where  the  nom.  abstr.  can  only  have  the 
sense  of  "  quiet."  Thus  it  is  very  properly  taken 
by  Luther,  after  Syr.  and  Chald.  The  Rabbins 
on  the  other  hand  explain  it  as  cleaving  the  earth 
—hiding-place,  which  is  followed  in  part  by 
Calvin  in  his  translation  super  scissuras  terrse,  or 
they  understand  the  word  of  fat,  rich,  and  take 
7j£=with.  Olauss  translates  :  "  for  the  stirring 
up  of  the  land."  The  attempts  of  the  Roman 
Catholic  interpreters  with  the  words  of  the 
Vulgate,  in  iracundia  terrse  loquentes  dolos  cogita 
bant,  are  very  artificial.  Now  it  is  said  to  mean 
a  wrath  that  has  worn  away  (Allioli),  then  a 
wrath  of  a  carnal-minded  heart  (Bellarmin),  then 
xvriith=pain  and  esxrth=men  ( Agellius),  yes,  even 
terrse  is  taken  as  a  dative  and  is  made  to  mean 
"  to  the  earth  "=with  itself  (Calniet),  then  the 
wrath  of  the  earth  =  common  vulgar  wrath 
(Schegg).  Jerome  has  in  rapina  terrse  after 
Symmach.  The  other  Greek  translations  differ 
from  one  another  here.  Even  in  the  Sept.  there 
is  uncertainty.  Whilst  Cod.  Alex,  reads :  ex' 
bpyrjv  yfjq  ?.a2.oi)vrec,  in  the  Cod.  Vatic,  there  is  ■ 
en-'  bfiyr)  66/iovg  6ieXoyi£ovTo.  The  ancient  Psal- 
teries follow  the  latter  reading:  super  iram  dolose 
cogitabant. 

[Ver.  21.  Comp.  Ps.  xxii.  7  for  the  first  clause. 
Alexander-  "The  Hebrew  interjection  in  the 
last  clause  (HXPI)  seems  to  be  a  natural  expres- 
sion of  joyful  surprise.  Their  success  was 
almost  too  great  to  be  real,  yet  attested  by  their 
senses.  The  verse  ends  with  a  kind  of  aposio- 
pesis:  'our  own  eyes  have  seen' — what  we 
could  not  have  believed  on  the  report  of  another, 


to  wit,  the  gratification  of  our  warmest  wishes. 
Vid.  below,  ver.  25."— C.  A.  B.] 

[Str.  IX.  Vers.  22-24.  Thou  hast  seen— 
Antithesis  to  ver.  21,  and  referring  back  to  ver. 
17. — Be  not  silent. — Comp.  Ps.  xxviii.  1. — 
Be  not  far. — Comp.  Pss.  xxii.  11,  19;  xxxviii. 
21;  lxxi.  12. — Arouse  Thyself  and  awake. 
—Comp.  Ps.  vii.  6,  xliv.  23.— C.  A.  B.] 

[Str.  X.  Ver  25.  Aha,  our  desire— t^SJ 
used  by  metonymy  for  desire,  and  is  parallel 
with  swallow  up,  and  refers  to  the  greediness  of 
devouring  and  the  desire  to  destroy.  Comp.  Ps. 
xvii.  9;   xxvii.  12. 

Ver.  26.  Put  on  shame. — Hupfeld  :  "  Vari- 
ation of  the  previous  clause.  This  is  a  usual  figure 
of  attributes  as  well  as  events.  Comp.  Ps.  civ.  1, 
2;  cix.  29;  cxxxii.  18;  Job  viii.  22."— C.A.  B.] 

Str.  XI.  Ver.  27.  Great  is  Jehovah. — Hit- 
zig  connects  the  always  [A.  V.  continually]  with 
that  which  is  said,  whilst  he,  with  Hupfeld,  De- 
litzsch, et  al.,  regard  it  as  optative.  Let  Jeho- 
vah be  great,  or  be  magnified.  [So  A.  V.,  and 
this  is  better,  though  the  view  of  Hitzig  is  to  be 
rejected. — C.  A.  B.] 

DOCTRINAL   AND    ETHICAL. 

1.  The  prayer  for  Divine  interposition  for  the 
defence  and  deliverance  of  the  person  and  right 
of  a  servant  of  God,  may  be  so  closely  connected 
with  zeal  for  the  cause  and  glory  of  God,  that  it 
cannot  be  stated  with  any  certainty,  what  in  the 
prayer  is  in  the  interest  of  the  service,  and  what 
belongs  to  personal  excitement.  But  it  may  be 
very  easily  seen  that  such  a  zeal,  even  in  its 
utmost  strength  and  its  more  particular  form, 
has  nothing  in  common  with  personal  revenge, 
but  the  inflamed  heart  and  importunity  of  lan- 
guage. For  when  the  heart  is  not  kindled  in 
sinful  passion,  but  in  the  fiery  wrath  of  a  holy  love, 
it  will  disclose  this  internal  heat  likewise  in  fiery 
words ;  bufthe  breath,  which  moves  and  directs 
this  flame,  is  not  the  whirlwind  of  human  rage, 
but  the  Spirit  of  God,  who  makes  the  servant  of 
God  an  instrument  of  the  righteousness  of  God,  as 
well  in  punishing  as  in  blessing.  He,  therefore,  who 
would  earnestly  carry  out  the  Divine  will  in  the 
world,  and  who  experiences  pain,  indignation  and 
wrath  on  account  of  the  opposition  of  the  ungodly, 
with  regard  to  its  power  and  punishableness,  as 
strongly  and  deeply  as  he  feels  the  certainty  of 
his  own  readiness  to  the  will  of  God,  will  not  for- 
bear, under  suitable  circumstances,  to  implore  the 
execution  of  the  Divine  judgment  in  the  punishment 
of  the  ungodly,  as  well  as  in  the  deliverance  of  the 
innocent  and  the  righteous.  Comp.  Exeget.  and 
Crit.  on  ver.  5 

2.  Prayers  of  this  kind  may  in  the  life  of  a 
man  like  David  appear  as  necessary,  and  be  re- 
cognized as  justifiable.  For  David  was  without 
doubt  made,  by  Divine  election  and  calling,  a  bearer 
of  the  historical  revelation  of  redemption,  was  de- 
signated by  the  anointing  ordered  of  God  as  the 
royal  vessel  and  the  historical  type  of  the  royal  ma- 
jesty of  the  Messiah,  and  was  preserved  and  kept 
in  this  position  and  purpose  by  Divine  guidance. 
His  experience  and  his  actions  are  thus  in  the 
closest  and  most  personal  relation  with  the  his- 
tory of  the  kingdom  of  God  in  Israel,  so  that  his 
enemies  appear  as  the  enemies  of  God.  There- 
fore David  may  in  his  prayers,  in  all  earnestness 


PSALM  XXXV. 


245 


appeal  to  his  just  cause  and  the  good  pleasure  and 
interest  of  God  in  his  person,  may  claim  with  con- 
fidence the  righteousness  of  God,  and  reckon  upon 
the  shame  and  ruin  of  his  enemies,  with  as  much 
confidence  as  he  is  sure  of  his  own  deliverance  and 
preservation,  by  faith  in  the  Divine  faithfulness 
and  truth.  He  is  from  this  point  of  view  the 
type  of  the  innocent,  suffering,  righteous  servant  of 
Jehovah,  whilst  from  the  other  side,  he  is  likewise 
a  sinful  man.  Therefore  he  partly  seeks  his  own 
salvation  in  the  grace  of  the  merciful  God  alone, 
partly  he  has  to  take  good  care,  in  his  descrip- 
tion of  the  unrighteousness,  wickedness,  and  un- 
godliness of  his  enemies,  and  in  appealing  to 
the  Divine  righteousness,  that  he  is  not  carried 
too  far,  in  his  mixing  his  own  carnal  nature  there- 
wit  h,  and  that  he  does  not  transgress  the  legal 
stand-point  of  the  Old  Testament.  So  much  the 
more  then  let  every  man  who  is  not  in  a  similar 
historical  position,  calling,  and  situation,  take 
care  of  calling  down  the  Divine  retributive  justice. 
"The  same  zeal  for  the  glory  of  God,  which  in 
the  Old  Testament  regarded  judgment  and  re- 
venge on  the  despisers  of  God  as  necessary  to 
atone  for  the  crimen  Ixsse  mnjestatis,  must  in  the 
New  Testament,  where  the  grace  of  God  stands 
pre-eminent  in  the  foreground  of  consciousness, 
think  first  whether  there  is  not  perhaps  a  door 
of  grace  still  open  for  such  wicked  ones;  and 
therefore  the  prayer  for  mercy  must  prevail  over 
the  prayer  for  just  judgment "  (Kurtz). 

3.  If  a  man  can  with  a  good  conscience  appeal 
to  his  own  innocent,  benevolent,  loving  beha- 
viour towards  his  adversaries,  as  abundantly 
shown  to  them  in  former  times,  and  yet  in  remem- 
bering  this  in  times  of  suffering  and  persecution 
through  the  wickedness  and  unthankfulness  of 
those  to  whom  he  had  done  good,  is  yet  not  mis- 
led to  revengefulness  of  mind,  or  driven  to  deeds 
of  retaliation,  but  gives  the  retributive  judgment 
into  the  hands  of  God,  he  will  be  preserved  in  the 
strongest  way  from  transgressing  his  privileges, 
and  misusing  his  rights,  hy  the  firm  view  of  the 
earnest  and  difficult  duties,  which  are  laid  upon 
the  servant  of  God  with  respect  to  the  glory  of 
God  and  the  good  of  the  congregation.  He  who 
does  this,  will  not  only  oppose  the  false  love  of  the 
world  with  true  love,  but  will  overcome  the  sinful 
hate  of  the  world  by  holy  wrath,  and  in  both  ways, 
help  to  break  the  power  of  the  adversaries  of  God 
in  the  world. 

HOMILETICAL    AND    PRACTICAL. 

He  who  would  have  God  for  his  helper  against 
his  enemies,  must  see  to  it  that  he  himself  has  God 
for  his  friend,  and  that  he  serves  Him  properly  in 
the  congregation. — A  servant  of  God  has  not  only 
to  work  for  the  glory  of  God,  but  likewise  to  suf- 
fer, but  by  both  he  edifies  the  congregation. — The 
righteousness  of  God  is  a  two-edged  sword  for 
the  protection  of  the  pious  and  the  ruin  of  the  un- 
godly.—Prayer  is  likewise  a  weapon.  He  who 
uses  it  should  see  to  it  that  he  carries  it  pro- 
perly.— A  man  is  not  ruined  by  his  enemies,  but 
by  his  unrighteousness  and  his  impenitence. — Good 
deeds  are  often  rewarded  in  the  world  with  ingra- 
titude, but  the  payment  does  not  fail. — Prayer 
for  retributive  judgment  has  its  proper  place,  but 
does  not  suit  every  time,  and  is  not  becoming  to 


everybody. — That  armed  enemies  are  opposed  by 
an  armed  God,  brings  (error  among  the  ungodly, 
fleeing  to  their  own  rum,  but  consolation,  help, 
and  joy  to  the  afflicted  pious. — The  end  of  the 
wicked  is  their  ruin  in  their  own  nets,  but  they 
are  driven  by  the  angel  of  the  Lord. — As  the  sor- 
rows of  the  pious  are  undeserved,  so  the  Divine 
judgment  comes  upon  the  ungodly  unexpectedly. 
— As  God  delivers  the  entire  man,  so  the  entire  man 
is  to  thank  Him. —  Wicked  enemies,  false  wit- 
nesses, and  unjust  judges,  can  bring  an  innocent 
man  into  great  danger  and  severe  sorrow  of 
heart;  but  God  is  not  only  our  Avenger,  but 
likewise  the  Deliverer  of  those  who  trust  in  Him. 
— What  happens  to  thee  in  secret  f&om  the  good- 
ness of  God,  should  be  thankfully  proclaimed  in 
the  congregation. — As  the  goodness  of  God  towards 
us  has  no  end,  so  the  praise  of  God  should  never 
cease  in  the  congregation. — Wilt  thou  learn  to 
know  thy  heart,  prove  thy  experiences,  when  thou 
perceivest  that  it  fares  badly  with  thine  ene- 
mies ? 

Starke  :  Since  the  enemies  of  a  child  of  God 
are  at  the  same  time  enemies  of  God,  he  may  be 
comforted  by  the  sure  assistance,  protection,  and 
judgment,  of  God. — An  entire  host  of  angels  must 
protect  the  pious,  a  single  one,  however,  is  used 
to  ruin  an  entire  troop  of  the  ungodly. — The  ho- 
nor of  God  does  not  permit  that  He  should  not 
avenge  the  innocent  on  those  who  have  slandered 
them. — A  pious  man  lives,  as  it  were,  among  rob- 
bers, who  desire  to  rob  his  soul,  but  he  relies  in 
comfort  on  the  Divine  promise  to  be  his  deliverer. 
— A  carnal  mind  makes  men  wicked  hypocrites 
and  enemies  of  God. — Cruel  men  carry  in  human 
form  the  character  of  wild  beasts,  and  show 
themselves  to  be  such  by  their  works. — If  God 
looks  long  upon  the  enemies,  He  does  it,  not  that 
He  has  pleasure  in  our  persecution,  but  He  has 
pleasure  in  our  patience. — God's  presence,  the 
testimony  of  a  good  conscience  and  confident 
trust  in  God  can  give  sufficient  and  strong  con- 
solation in  all  persecutions. — The  greatest  power 
of  faith  consists  in  properly  appropriating  and 
applying  to  one's  self  the  word:  my  God. — The 
best  description  of  believers  is  that  they  have  all 
their  delight  in  the  righteousness  of  Jesus. — The 
final  end  of  our  redemption  consists  not  in  good 
days  and  pleasure,  but  in  spreading  abroad  the 
glory  and  majesty  of  God  in  the  whole  world. 

Osiander:  The  praise  of  the  grace  and  right- 
eousness of  God  will  remain  and  endure  till  the 
day  of  judgment.  For  the  Gospel  will  never  be 
entirely  quenched  in  theChurch  of  God,  although 
it  shines  more  dimly  at  times,  and  then  again 
more  brightly. — Selnekker:  The  world  is  un- 
grateful, but  generally  rewards  good  finally  with 
evil.  Accept  it  and  fear  God.  The  disciple  is 
not  to  be  better  than  his  master.  We  do  not 
crave  anything  better  of  the  world,  it  remains  as 
it  is. — Menzel:  God  is  patient  with  the  sighs 
of  the  afflicted  Christian. — Uexschel:  Thefruit 
of  sin  is  shame  and  disgrace  before  God  and 
men. — God's  is  the  vengeance. — Frisch  :  The 
armor  of  God  is  protection  to  the  pious,  defiance 
to  the  ungodly. — On  earth  the  cross  is  regarded 
as  a  disgrace,  but  before  God  and  in  heaven  it  is 
all  honor  and  glory.  Our  faith  and  hope  see 
this,  and  patience  quietly  waits  the  issue. — 
Arndt  :  The  life  of  an  ungodly  man  is  a  con- 


246 


THE  FIRST  BOOK  OF  PSALMS. 


stant  combat;  God  has  a  defence  and  weapons 
with  which  to  protect  us. — Tae  comfort  of  the 
persecuted  is  the  presence  of  God,  the  cause  of 
God,  the  righteousness  of  God. — Francke  :  Lord, 
who  is  like  Thee?  This  should  always  be  the 
field-badge  of  spiritual  knighthood. — Thohjck: 
Whilst  thousands  who  make  these  prayers  care 
for  nothing  more  than  assistance,  David  in  the 
Spirit  is  delighted  in  the  moment  when  all  his 
bones  being  pervaded  with  thankfulness,  he  will 
give  the  glory  to  God,  and  confess  that  no  other 
help  can  be  compared  with  His  help. — Stiller: 
God  has  no  pleasure  in  the  wickedness  of  men, 
but  He  often  makes  use  of  such  briar3  in  order 
to  train  and  prove  His  children. — Diedrich:  He 
who  communes  with  God  is  likewise  true  at  heart, 
and  makes  all  the  troubles  of  his  neighbors  his 
own,  although  he  cannot  himself  be  comforted  by 
their  love  in  return. 

[Matth.  Henry:  It  will  be  a  comfort  to  us, 
when  men  do  us  wrong,  if  our  consciences  can 
witness  for  us  that  we  have  never  done  them  any. 
— If  God  be  our  friend,  no  matter  who  is  our 
enemy. — We  shall  not  lose  by  the  good  offices  we 
have  done  to  any,  how  ungrateful  soever  they 
are,  for  our  rejoicing  will  be  this,  the  testimony 
of  our  conscience. — Though  the  people  of  God 
are  and  study  to  be  a  quiet  people,  yet  it  his 
been  the  common  practice  of  their  enemies  to  de- 
vise deceitful  matters  against  them. — Barnes: 
When  we  are  right  in  our  own  cause  we  may  ask 


a  just  God  to  interpose  and  determine  between 
us  and  our  enemies  according  to  His  own  na- 
ture. As  between  ourselves  and  our  fellow-men 
we  may  bring  our  cause  with  this  plea  before  a 
righteous  God  ;  as  between  ourselves  and  God, 
we  can  make  no  appeal  to  His  justice,  but  our 
only  hope  is'in  His  mercy. — Spurgeon  .  What  a 
glorious  idea  is  this  of  Jehovah  blocking  the  way 
of  persecutors,  holding  them  at  the  pike's  end, 
and  giving  time  for  the  hunted  saint  to  elude 
pursuit. — -One  word  from  the  Lord  quiets  all  our 
fears. — Prayer  heard  should  always  suggest 
praise.  It  were  well  if  we  were  more  demon- 
strative in  our  holy  rejoicings.  We  rob  God  by 
suppressing  grateful  emotions. — God  is  the  cham- 
pion, the  true  Knight-errant  of  all  oppressed 
ones. — Prayer  is  never  lost;  if  it  bless  not  those 
for  whom  intercession  is  made,  it  shall  bless  the 
intercessor.  Clouds  do  not  always  descend  in 
showers  upon  the  same  spot  from  which  the  va- 
pors ascended,  but  they  come  down  somewhere  ; 
and  even  so  do  supplications  in  some  place  or 
other  yield  their  showers  of  mercy. — Praise — 
personal  praise,  public  praise,  perpetual  praise 
— should  be  the  daily  revenue  of  the  King  of 
heaven. — To  cause  hatred  is  the  mark  of  the 
wicked,  to  suffer  it  causelessly  is  the  lot  of  the 
righteous. — Malice  has  but  one  eye  ;  it  is  blind 
to  all  virtue  in  its  enemy.  Eyes  can  generally 
see  what  hearts  wish. — C.  A.  B.] 


PSALM  XXXVI. 


To  the  chief  Musician,  A  Psalm  of  David  the  servant  of  the  LORD. 

The  transgression  of  the  wicked  saith  within  my  heart, 
That  there  is  no  fear  of  God  before  his  eyes. 
For  he  flattereth  himself  in  his  own  eyes. 
Until  his  iniquity  be  found  to  be  hateful. 

The  words  of  his  mouth  are  iniquity  and  deceit : 
He  hath  left  off  to  be  wise,  and  to  do  good. 
He  deviseth  mischief  upon  his  bed  ; 
He  setteth  himself  in  a  way  that  is  not  good; 
He  abhorreth  not  evil. 


5  Thy  mercy,  O  Lord,  is  in  the  heavens; 
And  thy  faithfulness  reacheth  unto  the  clouds. 

6  Thy  righteousness  is  like  the  great  mountains; 
Thy  judgments  are  a  great  deep: 

O  Lord,  thou  preservest  man  and  beast. 

7  How  excellent  is  thy  loving-kindness,  O  God! 

Therefore  the  children  of  men  put  their  trust  under  the  shadow  of  thy  wings. 


PSALM  XXXVI. 


247 


8  They  shall  be  abundantly  satisfied  with  the  fatness  of  thy  house; 
And  thou  shalt  make  them  drink  of  the  river  of  thy  pleasures. 

9  For  with  thee  is  the  fountain  of  life  : 
In  thy  light  shall  we  see  light. 

10  O  continue  thy  loving-kindness  unto  them  that  know  thee, 
And  thy  righteousness  to  the  upright  in  heart. 

1 1  Let  not  the  fo  >t  of  pride  come  against  me, 
And  let  not  the  hand  of  the  wicked  remove  me. 


12  There  are  the  workers  of  iniquity  fallen: 

They  are  cast  down,  and  shall  not  be  able  to  rise. 


EXEGETICAL   AND   CRITICAL. 

Its    Contents    and    Title.     Respecting   the 
designation  of  David  as  servant,  of  Jehovah  vid. 
Ps.  xviii.     By  this  reference  to   the  position  of 
the  speaker  as   well  towards  God  as  the  congre- 
gation, the  reader's    attention  is  directly  called 
to  the  meaning  of  this  song  as  one    to    be   well 
ponilered.      It  is  certainly  not  a  Psalm  of  lamen- 
tation (De  Wette),  but  a  didactic  Psalm  (Luther). 
First  there  is  a  striking   description  of  the  wicked 
man,  in  which  all  moral  relations  and  regulations 
have  been  perverted  into  their  opposites  (vers. 
1-4) :  then  follows  in  the  tone  of  a  hymn   (vers. 
6-9)  the  praise  of  the  immeasurable  grace,  faith- 
fulness and  righteousntss  of  God;  and  the  Psalm 
concludes  with  a  prayer  (vers.  10-11),  for  further 
exhibitions  of  these  attributes   towards  all  up- 
right servants  of  God  and  towards  the  Psalmist 
with  a  reference   to  the  ruin  of   the  wicked  (ver. 
12).     It  is   uncertain  whether  the   preterites  in 
this  closing  clause  refer  to  historical  facts  which 
have  recently  transpired    (Hitzig),  or  are  to  be 
taken    as    prophetical    (most    interpreters).     In 
favor  of  the  latter  view  is   the  absence  of   any 
other  historical  references.      The   house  of   God 
(ver.  8)  certainly  is  not  used  figuratively  in  order 
to  designate  God   as   a  father   of  a  family  (De 
Wette),  but    refers  to  the  places    of  worship,  yet 
without  giving   any  reason  to   suppose   that   the 
author  was  a  priest    (I'aulus).     It   is    moreover 
entirely  unnecessary  to    think  of   the   temple  of 
Solomon  and  descend  to  the  period   immediately 
before   the    exile   (Ewald,  Olsh.,    Hitzig).     The 
conjecture  of  those  who  put  the  origin    of  this 
Psalm  in  the  period  in  which  Saul  still  pretend- 
ed to  be  the  friend  of    David   (Amyrald,  et  <//.), 
is  likewise  groundless.     We  have  before   us  in 
this  and    similar  Psalms,  "reflections  from   the 
circumstances  of  the  time  and  not  from  particular 
events"  (Delitzsch).     This  Psalm  has  its  present 
position  in  the  order  of  Psalms   from  the  use  of 
'•servant  of  Jehovah"  comp.  Ps.    xxxv.   27,  the 
rare  word   dachah  ver.   12,   comp.    Ps.   xxxv.  5, 
and  many  correspondences  with  Ps.  xxxvii. 

Str.    I.     Ver.    1.     The     wicked     (ha/h)    a 
prompting     of     ungodliness    within    his 

heart — All  attempts  to  retain  the  (ex.  recept.  "21) 
{my  heart)  have  hitherto  failed.  For  the  turn 
which  has  been  given  to  the  clause  by  Gesen., 
De  Wette,  Slier,  Von  Hofm.,  after  Symmach., 
and  Luther,  in  taking  the  first  line  as  "a  kind  of 


title  as  an  announcement  of  the  contents,  al- 
though only  of  the  next  verse  (=A  saying  con- 
cerning the  wickedness  of  the  wicked  is  in  my 
heart),  is  inadmissible,  because  on  the  one  side 
there  follows,  not  a  saying  respecting  wickedness, 
but  a  description  of  it,  on  the  other  side  usage 
does  not  admit  of  connecting  DXJ  [slat,  const,  of 
the  part.  pass,  of  D^XJ—  inspiratum,  oraculum) 
with  a  yen.  obj.  The  following  genitive  always 
designates  the  person  which  either  imparts  the 
prompting,  or  utters  it  as  a  prophet  (Nam.  xxiv. 
3),  or  as  an  inspired  poet  (2  Sun.  xxiii.  1; 
Prov.  xxx.  1).  That  it  is  entirely  different  with 
N'JO  makes  no  difference.  If  this  is  admitted, 
then  the  attempt  might  be  made  to  regard  the 
wicked  man  himself  as  speaking,  as  he  in  ironi- 
cal imitation  of  the  well-known  tone  of  the  pro- 
phet, sounds  forth  the  "Divine  word  of  wicked- 
ness to  the  wicked  man."  If  then,  in  order  to 
get  the  contents  of  this  word,  the  words  "in  tho 
interior  of  my  heart"  are  connected  with  tho 
following  line  (Venema),  there  arises  a  clause, 
whose  absurdity  can  be  removed  only  by  inad- 
missible explanations.  If  this  is  not  done 
(Hengst.),  the  following  details  do  not  agree 
with  the  expectations  awakened  by  such  an^in- 
nouncement;  and  the  thought,  very  proper  in 
itself,  that  the  wicked  listen  to  the  promptings 
of  sin  as  Divine  utterances,  would  be  clothed  in 
such  an  obscure  and  misleading  form,  that,  it  could 
not  be  understood  at  all  without  explanation,  as 
then  even  Hengst.  can  not  but.  insert  for  this 
purpose  the  personal  pronoun  in  his  translation, 
"to  me  the  wicked  man."  All  these  difficulties 
however  arc  set  aside   by  the  simple   change  of 

"37  into  137,  which  is  likewise  in  the  ancient 
versions,  and  even  in  some  manuscripts.  Tho 
personification  of  sin  is  not  strange  either  to  the 
Old  Testament  or  the  New  Testament  (Gen.  iv. 
7;  Rom.  vii.) ;  and  the  unusual  idea  of  an  in- 
spiring power  is  meditated  by  the  wicked  spirit 
which  takes  the  place  of  the  Spirit  of  God,  1 
Kings  xxii.  21  sq.  and  by  the  lying  spirit  which 
inspired  the  false  prophets.  Is.  ix.  14;  Jer.  xxiii.; 
Mic.  ii.  11  (Hupfeld,  Hitzig.  Delitzsch,  now 
likewise  Biittcher).  There  is  therefore  no  occa- 
sion for  the  conjecture  D>'j  in  order  to  get 
the  sense:  Vice  is  pleasant  (Diestel).  And  (lie 
proposition  to  transpose  the  DXJ  to  the  proper 
title  after,  "by  David  "  (Maurer,  formerly  like- 
wise Bbttcher  in  part,  Tholuck,   G.   Baur,  The- 


248 


THE  FIRST  BOOK  OF  PSALMS. 


nius),  does  not  agree  with  the  grammatical  con- 
struction and  the  place  of  the  word  in  the  syntax, 
which  elsewhere  prevail.  The  Vulgate  has 
literally  after  the  Sept.  dixit  injustus  ut  delinquat 
in  semetipso,  which  is  explained  by  Schegg:  The 
ungodly  speaks  to  himself,persuades  himself  to  sin. 
Ver.  2.  For  he  flattereth  himself  in  his 
eyes  with  reference  to  the  finding  of  his 
guilt, — literally  be  has  made  smooth  towards 
himself.  The  V/H  is  reflexive,  as  Gen.  viii.  9; 
1  Sam.  xiv.  52.  For  the  subject  is  not  ungodli- 
ness (the  Rabbins,  Olsh.,  Camph.,  Delitzsch), 
but  the  wicked  man,  because  the  entire  section 
speaks  of  him  and  the  translation  "towards him" 
would  lead  to  a  flattery  towards  God  (most 
ancient  versions,  Koster,  Maurer,  Tholuck), 
which  explanation  again  would  give  an  entirely 
different  meaning  to  the  clause  from  that  allowed 
by  the  following  words.  For  "finding  of  sin" 
never  denotes  the  theoretical  knowledge  of  it. 
Consequently  the  thought  cannot  be  here,  that 
the  wicked  man  merely  lied  to  God,  that  he  pos- 
sessed knowledge  and  hatred  of  his  sins,  and 
that  he  imagined  that  he  could  deceive  God.  No 
more  does  that  expression  denote  the  accomplish- 
ment of  sin,  as  if  the  wicked  man  esteemed  him- 
self highly  on  account  of  his  sins  and  his  hatred 
of  God  and  Divine  things  (Kimchi,  Geier,  J.  H. 
Mich.,  Koster,  Stier)  in  his  flattering  imagina- 
tion against  God  and  in  contrast  with  his  guilty 
fear  of  God  (Rosenm. ).  It  designates  only  the 
finding  of  sin  by  the  avenger,  who  pursues  and 
reaches  it  with  the  design  of  punishing  it, 
Gen.  xliv.  16;  Hos.  xii.  9;  comp.  1  Sam.  xxix. 
3-6 ;  Ps.  xvii.  3.  This  design  of  punishing  can- 
not be  lost  sight  of.  Accordingly,  although  the 
original  meaning  may  be  given  by  assequi,  yet 
the  interpretation,  that  ungodliness  directs  flat- 
tering words  to  the  wicked  man  in  his  eyes  (= 
well  pleasing  to  him)  in  order  to  accomplish  his 
guilt,  that  is  in  order  to  obtain,  that  he  may  be- 
come guilty  and  hate  God  and  man  instead  of 
loving  (Delitzsch),  is  indeed  ingenious  but  not 
entirely  in  harmony  with  usage,  according  to 
which  the  discover!/,  that  is  the  disclosing  of  the 
guilt  of  another's  sin,  has  the  design  of  punishment, 
which  in  this  interpretation  disappears  entirely 
behind  that  of  being  guilty.  For  it  cannot  be 
said  that  it  is  taught  here,  that  personified  un- 
godliness has  in  view,  with  its  suggestions,  the 
attainment  of  the  purpose,  that  the  wicked  man 
shall  constantly  become  more  guilty  in  order 
that  he  may  more  certainly  meet  his  punish- 
ment. Still  less  can  any  one  be  authorized  to 
make  Elohim  the  subject  of  the  entire  clause 
[Perowne].  For  first,  the  interpretation  "  God 
has  made  it  smooth,  acted  softly  towards  him  in 
his  eyes,  that  is  according  to  his  fancy,"  gives 
indeed  a  good  sense  and  is  correct  according  to 
the  language ;  but  it  makes  the  following  clause 
still  more  difficult  of  comprehension.  For  the 
translation  "  to  find  the  corrupt  things  of  the 
unrighteous  so  that  he  must  hate  them"  (find 
worthy  of  hatred)  (Hofm.),  corresponds  neither 
with  usage  nor  the  context.  And  the  proposi- 
tion to  put  ver  2  b  in  a  parenthesis  as  an  ex- 
planation of  the  fancy  (Hupf.),  is  as  much  a 
desperate  expedient  as  the  ingenious  conjecture 

of  Hupfcld,   that  perhaps  the  1~\T\  (he  has  left 


off ),  which  precedes  the  two  infinitives  with  7  in 
the  following  verse,  has  here  fallen  away.  Under 
these  circumstances  it  is  most  advisable  to  find 
the  thought  expressed,  that  the  wicked  man 
flatters  himself  with  the  foolish  imagination  that 
he  will  escape  punishment.  That  it  is  an  imagi- 
nation or  fancy  is  expressed  by  the  words  "in 
his  eyes."  A  corresponding  expression  in  the 
previous  line  makes  it  necessary  to  think  of  the 
eyes  of  the  wicked,  not  those  of  God,  in  connec- 
tion with  which  interpretation  many  more 
ancient  interpreters  thought  of  a  merely  external 
service,  works  lying  before  the  eyes,  which  the 
wicked  man  performed  hypocritically,  without 
internal  reverence  of  God.  But  such  an  inter- 
pretation, not  to  speak  of  other  objections,  is  not 
at  all  suitable  to  the  mention  of  the  eyes  of  God, 
which  designate  above  all  His  Omniscience  and 
Infallibility.  Ver.  2  b  refers  (Hengst.)  to  the 
sphere,  in  which  this  self-deception  of  the  auda- 
cious villain  moves  (comp.  Deut.  xxix.  18;  Is. 
xxviii.  15).  Yet  it  must  be  conceded,  that  even 
this  interpretation  is  not  free  from  the  objection 
that  the  expression  is  yet  somewhat  hard,  forced 
and  unusual,  especially  when  it  is  compared 
with  the  other  verses,  which  with  all  their  sub- 
limity and  meaning,  yet  have  a  clear  and  flowing 
style.  It  is  very  natural  therefore  to  think  of 
a  corruption  of  the  text  (Olsh.,  Hupf.).  But  al- 
though only  a  slight  change  in  the  text  would 
be  necessary  in  order  to  the  ingenious  conjecture 
mentioned  above,  of  a  verb  which  has  been 
omitted  (Hupf.),  or  to  gain  the  sense;  it  flatters 
him  in  his  eyes  (it  tickles  his  pride),  to  discover 
missteps  in  others  and  to  make  them  suffer  for 
them  (Thenius),  these  proposals  have  partly  ob- 
jections in  themselves,  partly  they  lead  to  the 
unbounded  field  of  mere  conjecture.  The  ancient 
translators  already  differed,  partly  from  the  He- 
brew text,  partly  from  one  another,  and  rendered 
it  in  a  way  which  is  in  part  unintelligible.  The 
interpretation  of  Symmachus  has  been  renewed 
in  part  by  Clauss,  in  the  interpretation:  he  acts 
slippery  towards  God  in  his  eyes,  in  order  to  slip 
away  from  the  finding  out  of  his  misdeed.  Here 
the  "  making  smooth  "  is  changed  into  a  mean- 
ing which  cannot  be  proved  for  the  word  in 
question.  On  the  other  hand  it  might  be  taken 
in  the  sense  of  "coquetting  towards  God,"  and 
"D  be  used  in  the  sense  of  idv,  so  that  ver.  3, 
forms  the  conclusion.  (Hitzig).  But  if  then  this 
coquetting  is  taken  as  the  hypocritical  confes- 
sion, he  has  found=become  sensible  of  his  sin 
and  hates  it,  this  meaning  cannot  be  regarded  as 
proved  by  the  remark,  that  where  as  lure  the 
guilty  man  himself  finds  the  guilt,  Ni'O  means 
knowing,  becoming  sensible  of  what  was  pre- 
viously obscure  or  uncertain.  The  passages 
cited  in  favor  of  this,  Eccl.  vii.  29;  xxiv.  27; 
Job  xxxii.  13,  have  not  this  connection  of  "find- 
ing" with  "sin"  on  which  all  depends.  More- 
over the  entire  description  is  not  that  of  the 
sanctimonious  hypocrite,  but  the  real  villain 
(Sachs)  who  comforts  himself  by  his  experience 
in  sinning  (Hengst.). — The  impersonal  interpre- 
tation: "it  flatters  him"  (Ewald,  Thenius)  is 
likewise  contrary  to  the  usual  use  of  the  verb. 
Bottcher  maintains  (Neue  exeget.  krit.  JEhrenlese 
Nr.  1092)  his  previous  (Theol.  Stud,  vnd  Krit. 
1850.  |    609)   interpretation:  for  he  flattereth 


PSALM  XXXVI. 


249 


himself,  when  he  directs  his  eyes  upon  himself; 
to  discover  bis  guilt  must  be  odious  to  him.* 

[Str.  II.  Vers.  3-4.  Perowne:  "Vers.  1-4  describe 
generally  the  character  of  the  ungodly  :  first  the 
sin  of  his  heart  (vers.  1-2) ;  then  the  sin  of  his 
lips  (ver  3) ;  lastly  the  sin  of  his  hands,  the 
evil  schemes  which  he  devises  and  executes  (ver. 
4).  As  there  is  a  climax  in  the  whole  descrip- 
tion of  the  evil  man,  so  especially  is  there  a 
progress  from  bail  to  worse  in  vers.  3-4.  (1) 
He  hath  left  off  to  do  good  ;  (2)  on  his  bed  he 
meditates  evil  (Ps.  iv.  4;  Mic.  ii.  1);  (3)  he  re- 
solutely sets  himself  to  do  evil ;  (4)  his  very  con- 
science is  hardened,  so  that  he  does  evil  without 
repugnance  or  misgiving  " — C.  A.  15.] 

Sir.  III.  [Ver.  5.f  Thy  mercy  Jehovah 
(reacheth)  to  the  heavens;  Thy  faithfulness 
unto  the  skies. — Most  interpreters  regard 
3  in  the  first  clause  as  equivalent  to  ~\£  and 
interpret  it  by  supplying  as  in  the  second  clause 
'•reacheth."  In  favor  of  this  is  the  parallel 
passage,  Ps.  lvii.  11,  comp.  Ps.  lxxi.  19;  ciii. 
11;  Job  xi.  8;  xxii.  12;  xxxv.  5.  Hengsten- 
berg  refers  to  the  pillar  of  cloud  and  of  fire 
reaching  from  earth  to  heaven  and  yet  prefers 
the  rendering  in  the  heavens  which  includes  the 
reaching  to  the  heavens.  The  idea  of  the  pas- 
sage is  to  measure  the  mercy  and  faithfulness  of 
God  as  in  the  passages  cited  above,  and  therefore 
it  is  better  to  regard  the  clauses  as  parallel  as 
in  Ps.  lvii.  1 1.  The  mercy  of  God  is  heaven-high. 
In  the  second  clause  D'pntf  is  the  vault  of  hea- 
ven, the  expanse  beaten  out  like  fine  dust,  best 
rendered  in  English  by  the  sky,  or  plural  skies. 
— C.  A.  15] 

Ver.  G.  Mountains  of  God. — These  are  not 
as  it  were  the  highest  mountains,  because  all  that 
is  best  in  nature  or  of  its  kind  is  distinguished 
by  the  addition  of  the  words,  "of  God"  (the 
Kabbins,  Calvin,  Geier,  J.  II.  Mich.  etal.).  This 
supposition  does  not  accord  with  the  sharp  dis- 
tinction between  the  natural  and  the  Divine, 
which  prevails  in  the  Biblical  view  of  the  world. 
This  designation  is  used  not  only  where  there  is 
an  emphatic  reference  to  that  which  has  been 
produced  by  God  (Hupf.),  but  likewise  that 
which  testifies  to  the  glorg  of  God  (His  power, 
goodness,  and  holiness)  and  serves  to  reveal  Him. 
Thus  the  prophets  are  frequently  called  men  of 
God,  and  Mount  Sinai  and  Zion,  mountains  of 
God  ;  so  likewise  Paradise  is  called  the  garden 
of  God,  Gen.  xiii.  10,  comp.  ii.  8,  and  the  rain 


*  [It  is  better  to  regard  personified  ungodliness  as  the 
subject  of  thia  clause,  yet  not  with  the  explanation  of  I>«- 
liUtch  with  regard  to  the  finding,  but  combined  rather  with 

the  author's  view  of  the  force  of  S  and  Ni"D.  The  translation 

woujd   then  be:    11 ngodliness   suggesting  to  him  and 

prompting  him)  flatters  him  in  his  eyes  with  refer- 
ence to  finding  his  guilt,  to  hating(it).  That  is.  ungodliness 
Batters  him  that  his  guilt  will  not  he  detected,  hated  and 
visited  upon  him.— 0.  A.  B  ] 

+ J  Perowne:  "The  trans  tlon  from  this  description  of  the 
wicked  to  the  praise  of  God's  goodness  and  faithfulness,  is 
certainly  very  abrupt;  and  we  can  feel  no  surprise  that 
Hupteid  should  be  inclined  to  doubt  an  original  connection 
between  the  two  portions  of  the  Psalm.  Yet  may  we  not  ac- 
count for  the  abruptness  by  a  very  natural  recoil  of  reeling? 
«og  >od  man  ran  everdelightto  portray  the  workings  of  a 
i  an  al  enated  from  God.  It'  the  evil  he  Bees  am, ma  him 
rorce  him  for  a  time  to  trace  it  to  its  hidden  source  or  watch 
its  outward  development,  with  the  more  joy  and  thankful- 
ness will  he  find  refuge  (see  ver.  7),  from  its  hi. I is  shadow 

1U  the  faithfulness  and  gooduuss  of  God.'' — C.  A   B  J 


in  contrast   to  artificial  irrigation  is  called  the 
brook    of  God,    Ps.    lxv.    9;    and  the  cedars  of 
Lebanon  are  called  cedars  of  God,  Ps.  lxxx.  10; 
and  trees  of  God,  Ps.  civ.   1G,  not  only  because 
He  planted  thetn  as  the    aloes    (Num.  xxiv.  6), 
but  because  they    testify  to    His  creative  power, 
and  their  consideration  gives  occasion  to  worship 
Him.     The  tert.   compar.   in  the   comparison   of 
righteousness    with    the    mountains   of     God    is 
therefore,   their    firmuess    and    unmoveableness 
(Luther  and   most  interpreters],    whether   with 
or  without  the  subordinate  idea  of  the  safety  of 
those  who  seek  refuge  in  them  (Stier),  rather  than 
their  greatness  and  height  (Hengst.,   Hupf.). — 
Thy  judgments  a  great  flood. — The  effects  of 
righteousness,  the  judgments  of  Go<l  are  directly 
compared  with  the  great  flood,  not  with  reference 
to  their  depth   as  contrasted   with  the  height  of 
the  mountains  (Hupf.),  or  on  account  of  their  un- 
fathomablenessanrj  unsearchableuess  ( Aben  Ezra, 
Geier,  Rosenm.,  Stier,  Delitzsch),  or  with  respect 
to  their  unmeasurablen«ss  (Hengst,)  and  compre- 
hensive extent   (Calvin),   but  with   reference    to 
their  power  which  none  can  escape  and  the  cer- 
tainty with  which    they  reach   their  ends.      For 
the    expression  i"l3"l  Dinn  occurs  only  in   Gen. 
vii.    11,    and   therefore  points,   not    to    the   un- 
fathomable depth  or    the  unmeasurable    ocean, 
but    to    the    flood    which    overflows    all    things, 
which  pours  over  the  world  judging  and  deliver- 
ing according  to  God's   will.     Accordingly  the 
allusion  to  the   deliverance  of  the  animal  king- 
dom with   Noah's  family  (Venema,   Hengst.)  in 
the  following  clause  is  not  a  strange  historical 
reference  mixed  with  the  general  clause  (Hupf.), 
although  it  is  correct,  that  the  cattle,  that  is,  the 
animal    kingdom,    in    their    needs    appear  fre- 
quently as  an  object  of  Divine  care  and  mercy  in 
connection  with  men.     It  is  likewise  to  be  no- 
ticed, that  the  reference  is   not  directly  histori- 
cal; but  is  merely  an  allusion  to  that  historical 
event,  in  which  the  judgments  of  God  actually 
presented  themselves  as  a  great  flood  (Ps.  xxix. 
10).     So  much  the  easier  is  the   idea  of  Divine 
judgments  or  indeed  of  severe  afflict  ions  in  gene- 
ral,   from   which    God   delivers    the    pious,    ex- 
plained under  the  figure  of  great  overflowings, 
(Ps.  xxxii.  G),  which  yet  would  have  otherwise 
been  far  from  the  mind  of  the  Hebrew  owing  to 
the  physical  character  of  his  land. — There  is  not 
the  least  reference  in  this  Psalm  to  a  victorious 
war  in   which   men  and   beasts  were  delivered 
from  the  danger  incurred  by  the  inroad  of  hea- 
then nations  (Ilitzig),  which  had  broken  treaties 
(Hab.  ii.  17;   iii.  17). 

Ver.  7.  Shadow  of  Thy  ■wings. — It  follows 
from  Ps.  lxi.  4,  that  the  shelter  under  the 
shadow  of  the  wings  of  God  is  connected  with 
dwelling  in  the  lent.  It  is  more  natural  here  to 
think  not  of  the  cherubim  but  of  the  hen  or  the 
eagle,  as  Dent,  xxxii.  11;  Ps.  xvii.  8;  lvii.  1; 
lxiii.  7  :    xci.  4  ;    Ps.  xci.  12. 

Ver.  8.  Fatness  of  Thy  house. — This  is 
not  the  gift  of  the  paternal  goodness  of  God 
abundantly  bestowed  in  the  world  (De  Wette), 
but  first  of  all  the  sacrificial  meals  (Is.  xliii.  24; 
Jer.  xxxi.  14),  and  if  we  may  understand  by 
them  thank  offerings  and  peace  offerings,  the 
reference  is  to  reconciliation  with  God,  and  not 
to   victory   over  earthly   enemies    (Ps.    lxv.   4). 


2-jO 


THE  FIRST  BOOK  OF  PSALMS. 


Since  however  there  is  no  reference  to  the  use 
of  sacrifices  as  such,  but  these  serve  as  figura- 
tive designations  of  the  enjoyment  which  those 
have,  who  are  placed  near  to  God  in  communion 
with  Him,  as  Jer.  xxxi.  14,  we  may  likewise,  yet 
always  only  on  this  foundation,  think  of  "rich 
goods"  (Luther)  in  a  wider  sense,  the  spiritual 
joy  and  blessings  of  the  entire  sphere  of  the  Divine 
grace.  —Stream  of  Thy  pleasures. — In  this 
connection  the  Hebrew  word  for  pleasures  re- 
minds us  of  Paradise  (Eden),  but  the  stream 
(literally  brook)  is  merely  the  usual  figure  of 
fulness  and  of  blessing.  (Hupf.).  Further  refer- 
ences to  the  common  source  of  the  four  arms  of 
that  stream  or  to  the  stream  going  forth  from 
Eden  to  water  the  garden  Gen.  ii.  10  (Hengst., 
Delitzsch),  are  not  in  the  text.  The  figure  of 
receiving  drink  from  a  flowing  water  originates 
from  the  idea,  that  God  is  the  fountain  of  life 
and  light  (Jer.  ii.  13;  xvii.  13;  Prov.   xvi.  22). 

Ver.  9.  For  with  Thee  is  the  fountain  of 
life,  and  in  Thy  light  we  see  light. — The 
frequent  connection  of  Jife  and  light  (Ps.  lvi.  14; 
Job  iii.  20;  Prov.  xvi.  15)  and  the  entire  con- 
text of  the  present  passage  show,  that  here  the 
reference  is  not  to  a  knowledge  of  religious  truth 
in  the  light  of  revelation  (most  interpreters), 
but  to  an  experience  which  joyously  shines 
through  men,  when  they  retain  the  light  of  grace 
(Ps.  iv.  6;  xliv.  3),  the  light  of  life  proceeding 
from  the  face  of  God  ;  and  with  this  the  light  of 
success  and  of  salvation,  which  threatened  to  be 
put  out,  rises  again.  Coinp.  Bottcher  de  inferis 
\  96. 

[Str.  IV.  Ver.  10.  Loving-kindness. — Pe- 
rowne:  "For  the  third  time  he  dwells  on  this 
attribute  of  God,  and  again  associates  it  as  in 
vers.  5,  6,  with  the  "righteousness"  of  God, — 
loving-kindness  (or  mercy)  and  righteousness." 

Ver.  11.  Neither  let  the  hand  of  the 
wicked  drive  me  away. — Hupfeld:  "Foot 
and  hand  are  the  instruments  and  figures  of  vio- 
lence: the  former  of  treading  under  fopt,  of  crush- 
ing; the  latter  of  thrusting  away,  hunting  away, 
driving  away,  namely  from  the  possession  of 
land,  thus  of  banishment." — C.  A.  B.] 

Str.  V.  Ver.  12.  There  have  the  evil- 
doers fallen. — Some  interpret  the  preterites 
in  this  verse  as  future  and  translate,  then  will 
fall:  this  is  to  be  entirely  rejected.  DE^  does  not 
refer  to  time,  but  to  jo/ace=there;  and  there  is 
no  more  reference  to  a  promise  than  to  a  ^rayer 
(Luther).  The  thought  is  most  natural,  that 
David  here  refers  to  a  well  known  historical  ex- 
ample (Venema,  Clericus,  Olsh.,  Hitzig,  Hupf.) 
as  Ps.  xiv.  5,  in  order  to  instruct  and  to  comfort, 
or  indeed  to  strengthen  the  confidence  in  the 
certainty  of  the  Divine  judgment.  This  would 
be  expressed  by  translating  them  as  perfects 
(Sept.,  Chald.,  Jerome).  Yet  it  is  admissible  to 
use  the  present  (Syr.,  Symmach.)  and  to  take 
the  preterite  as  prophetic  (Calvin,  Hengst.,  De- 
litzsch), because  in  the  prophetic  view  that  which 
is  mentioned  previously  as  sure,  may  be  treated 
as  something  that  has  already  happened. 

DOCTRINAL   AND    ETHICAL. 

1.  If  a  man  hardens  himself  in  his  sins  by 
impenitence,  so  that  he  becomes  a  wanton  and  a 


villain,  it  goes  so  far  with  him,  that  the  entire 
interior  of  his  heart  is  taken  possession  of  by 
wickedness,  and  a  total  perversion  of  true  rela- 
tions occurs.  The  pi  ice  of  tbe  voice  of  God 
in  the  conscience  is  taken  by  wickedness  with  its 
suggestions,  as  the  supernatural  power  determin- 
ing the  man  in  his  religious  and  moral  relations, 
and  it  blinds  him  to  such  an  extent  that  God  has 
for  him  "no  objectivity  inspiring  respect"  (De- 
litzsch); and  no  thought  at  all  of  Divine  punish- 
ment, especially  with  reference  to  himself,  comes 
into  his  conceited  soul,  but  rather  defiance  of  God's 
variance,  with  him  is  so  closely  connected  with 
the  flattering  imaginations  of  his  own  security  from 
punishment  that  he  not  only  speaks  wickedly,  and 
devises  mischief,  but  he  consciously  has  departed 
from  rational  and  good  actions,  and  in  bold  oppo- 
sition to  the  Divine  commands,  with  fearful  reso- 
luteness, has  taken  his  position  in  the  way  which 
is  not  good,  because  he  has  killed  at  once  all 
love  to  the  good  with  a  dead  conscience  and 
recognises  no  longer  the  blamableness  of  evil. 

2.  But  if  the  wicked  man  is  no  longer  to  be 
terrified  by  Divine  judgments  and  can  be  pre- 
vented by  terror  from  no  wicked  act,  yet  the 
pious  man  is  not  utterly  lost.  God  provides 
still  that  the  trees  should  not  grow  into  the  hea- 
vens. Thither  the  grace  of  the  Eternal  extends, 
as  it  comes  from  thence  and  the  acts  of  His  faith- 
fulness correspond  with  it.  Therefore  as  the 
heavens  cannot  be  stormed  by  the  ungodly,  no 
more  can  they  make  Him  inaccessible  to  the 
pious,  or  prevent  the  coming  of  the  kingdom  of 
heaven.  And  still  less  can  they  cast  down  the 
Divine  ordinances  in  the  world.  The  righteousness 
of  God  is  as  inviolable  as  t  he  mountains  established 
by  Him  and  His  judgments  are  executed  as  inevita- 
bly as  the  great  flood.  But  the  same  God  who 
takes  away  the  wicked  in  His  time,  shows  Him- 
self to  be  the  Saviour  in  such  a  comprehensive 
sense,  that  even  the  irrational  beasts,  how  much 
more  men,  stand  under  His  care  and  Provi- 
dence. 

3.  But  if  the  goodness  of  God  is  such  a  pre- 
cious possession,  worth  more  than  all  the  treasures 
of  the  world,  the  members  of  the  congregation 
particularly  have  reason  to  celebrate  it;  for 
although  they  are  indeed  poor  children  of  Adam, 
yet  they  are  not  only  objecis  of  His  care,  as  all 
creatures,  but  they  have  access  to  the  good  things, 
blessings  and  joys  of  His  house.  The  God,  who 
takes  His  children  everywhere  with  paternal 
love  into  the  truest  protection,  and  spreads  wings 
over  them,  the  shadow  of  which  protects  them 
against  the  heat  of  affliction,  here  takes  His 
people  of  priests  to  His  table  and  provides  them 
with  all  that  they  need,  not  only  according  to 
their  necessities,  but  richly  and  beyond  all  their 
prayer  and  understanding.  For  in  comivunion 
with  God  alone  is  the  true  and  inexhaustible  foun- 
tain of  life  and  light.  God  has  not  only  both  in 
Himself  alone  in  inseparable  union,  but  He  alone 
is  at  the  same  time  life  and  light  in  the  highest 
sense  and  in  everlasting  perfection;  and  from 
free  grace  He  imparts  both  in  holy  interchange 
in  the  most  blissful  perfection  (John  i.  4). 

4.  He,  therefore  who  desires  that  the  joyful 
light  of  everlasting  redemption,  and  a  blissful  life 
should  rise  for  him  and  never  be  put  out,  and 
still  further  craves  that  he   may  be  filled  more 


PSALM  XXXVI. 


251 


and  more  with  this  life  and  its  light,  and  that  it 
may  shine  through  him  to  such  an  extent  that 
he  may  be  glorified  by  it,  must  take  and  keep  such 
a  position,  that  the  gracious  light  of  the  Diuinf, 
countenance  may  shine  upon  him  and  the  work 
of  grace  in  imparting  life  to  him  from  God  may  be 
a  constaut  one.  The  believer  mag  and  must  pray 
constantly  for  the  continuance  of  this  work  of 
grace.  For  it  is  certain  that  to  be  estranged  from 
God  is  like  the  darkness  of  death,  and  includes 
loss  of  salvation  and  ruin  of  life.  But  he  who 
knows  God,  doubts  not  of  the  readiness  of  God  to 
continue  to  extend  His  grace;  and  he  who  is  of 
upright  heart  and  just  mind,  relies  upon  the  work 
of  the  Divine  righteousness  He  may  reckon  upon 
it  with  the  confidence  of  faith,  that  proud 
wicked  men  are  yet  not  supreme  and  canhot 
crush  him  or  drive  him  from  the  kingdom,  house, 
and  inheritance  given  him  by  God.  But  the 
righteous  man  with  prophetic  glance  sees  them 
already  as  lost  people,  and  beholds  in  spirit  their 
irreparable  ruin.  They  are  changed  into  a 
"field  of  corpses  without  the  hope  of  resurrec- 
tion" (Delitzsch)  Is.  xxvi.  14. 

UOMILETICAL   AND   PRACTICAL. 

The  defiance  of  the  ungodly:  1)  whence  it 
originates;  2)  in  what  it  asserts  itself ;  3)  how  it 
ends. — God's  judgments  may  be  denied  but  not 
avoided;  it  is  well  for  those  who  have  no  reason 
to  fear  them. — Ungodliness  a)  in  its  power,  b)  in 
its  enormity,  c)  in  its  weakness. — What  the  right- 
eous have  to  expect  from  the  ungodlg  and  what 
they  have  to  expect  from  6W.— He  who  would 
not  fear  the  defiance  of  the  ungodly  must  be  able 
a)  to  conceal  himself  in  the  love  of  God;  b)  to 
trust  in  God's  faithfulness;  c)  to  reckon  upon 
God's  righteousness. — The  ungodly  may  threaten 
to  perplex  and  overturn  the  whole  world  by  their 
doings,  but  he  who  knows  God,  traces  in  the 
whole  world  the  testimonies  of  the  Divine  govern- 
ment.— The  wicked  are  ruined  forever  on  account 
of  their  wickedness,  but  the  pious  have  in  God 
an  inexhaustible  fountain  of  life,  whose  light  never 
expires. — The  refreshments  in  the  house  and  at 
the  table  of  God  help  the  pious  to  overcome  all 
need  and  angu'uh  in  the  world. — The  wicked  do~ 
inqs  of  the  ungodly  and  the  blessed  gracious  con- 
dition of  the  pious. 

Starke:  Since  believers  are  servants  of  God 
on  account  of  their  common  and  their  special 
calling,  they  should  be  the  more  cheerful  and 
willing  to  faithfully  fulfil  their  duties  ;  the  re- 
ward of  grace  will  surely  follow — The  purer  and 
more  tender  the  love  to  God  and  His  honor,  the 
more  sensitive  the  pain  where  they  must,  see 
and  hear  that  which  is  opposed  to  this. — When 
men  are  first  brought  by  the  devil  to  such  a 
state  that  they  put  away  from  them  the  fear  of 
God;  there  is  no  blasphemy  too  great  but  that 
they  should  be  drawn  into  it. — The  two  employ- 
ments which  worldlings  have  learned  are  to  do 
evil,  and  speak  evil  and  scorn  those  who  do 
good. — No  sin  is  too  horrid  for  a  godless  mind, 
that  he  should  abhor  it — it  is  all  sport  to  him. — 
Many  men  are  so  hardened,  that,  although  others 
give  them  good  advice,  yet  they  from  evil  custom 
reject  the  best  and  choose  the  worst.  We  should 
oppose  the  wrath  of  Satan  and  the  enmity  of  the 


world  with  the  goodness  of  God,  just  as  we 
use  God's  truth  against  Satan's  lies. — Wherever 
we  may  be,  we  are  yet  surrounded  by  the  good- 
ness of  God,  as  the  heavens  encompass  U3. — 
There  is  nothing  more  precious  and  valuable  to 
the  Christian  in  heaven  or  on  earth,  than  the 
goodness  and  grace  of  God,  whence  all  his  sal- 
vation in  time  and  eternity  springs. — True 
Christianity  is  not  a  disagreeable  thing,  but  has 
more  joy  in  it,  than  can  be  found  in  the  whole 
world,  although  this  joy  is  concealed  from  the 
eyes  of  the  world. — God  can  lift  up  again  the 
poor  man  who  has  been  cast  down  to  the  ground 
by  the  proud  man ;  but  who  can  help  that  man 
up  again,  whom  God  has  cast  down  into  the 
abyss? — If  we  are  in  the  way  of  life,  the  hand 
of  God  must  keep  us  there,  and  for  this,  constant 
prayer  is  necessary. 

Osiander:  As  we  should  pray  for  our  adver- 
saries, as  long  as  there  is  any  hope  that  they 
may  be  brought  to  repentance,  so  likewise  we 
may  pray  against  them  when  they  give  good 
evidence  that  they  are  entirely  and  utterly 
hardened  and  will  never  come  to  repentance  and 
conversion ;  we  should  yet  take  care  lest  wo 
judge  too  rashly  and  too  soon  and  not  regard  our 
own  revengeful  feelings  as  a  holy  zeal. — 
Schsepf:  The  mercy  of  God  is  greater  than  all 
his  works: — Menzel :  When  God's  word  is  let 
go,  there  is  no  fear  of  God  left. — Daudeiistadt  : 
Not  only  the  ungodly  have  falls,  but  likewise  the 
pious  ;  but  the  latter  arise  again,  the  former  not. 
— Bake  :  When  a  man  leaves  off  to  fear  God  ;  no 
sin  is  too  great  for  him. — Dietelmair:  If  God 
isthefountain  whence  all  our  joy  springs,  nothing 
can  prevent  our  joy. — Arndt:  In  all  troubles 
however  high  or  deep  ov  broad  or  long  they 
may  be,  God's  grace  and  truth  are  still  greater 
and  higher. — Tuoluck:  How  gracious  must  the 
wing  of  Divine  care  be  since  it  includes  not 
only  men  but  even  irrational  beasts  in  its  broad 
shadow. — Since  all  good  things  which  men  enjoy 
come  from  God,  the  children  of  God  may  in  fact 
be  sure  that  they  will  not  be  the  last  to  receive 
them  when  they  are  distributed. — No  one  has 
ever  found  God  except  through  God. — Guen- 
ther:  When  wickedness  seems  to  prevail  every- 
where, it  is  only  appearance.  God's  love  and 
righteousness  will  rule  forever. — Diedrich: 
Those  are  the  true  servants  of  God,  to  whom 
God  gives  the  experience  of  the  mysteries  of  His 
kingdom,  that  they  may  be  able  to  impart  them 
to  others. — He  who  has  known  his  treasure  in 
God,  has  no  fear  of  ever  losing  it. — Taube  :  The 
fourfold  condition  and  advance  of  sin:  1)  servi- 
tude to  sin,  2)  security  in  sin,  3)  lying  and 
hypocrisy,)  4)  hardness  and  obduracy  of  heart. 
[Mattii.  Henry:  Omissions  make  way  for 
commission*.  When  men  leave  off  doing  good, 
leave  off  praying,  leave  off  their  attendance  on 
God's  ordinances,  and  their  duty  to  Him,  the 
devil  easily  makes  them  his  agents,  his  instru- 
ments to  draw  those  that  will  be  drawn  into  sin, 
and  those  that  will  not,  to  draw  them  into  trou- 
ble.— If  sinners  did  not  steel  their  hearts,  and 
brazen  their  faces  with  obstinacy  and  impudence, 
they  could  not  go  on  in  their  evil  ways,  in  such 
a  direct  opposition  to  all  that  is  just  and  good. 
— If  God's  mercies  were  not  in  the  heavens, 
I  that  is,  infinitely  above  the  mercies  of  anycrea- 


252 


THE  FIRST  BOOK  OF  PSALMS. 


ture,  He  would  long  ere  this  have  drowned  the 
world  again. — Let  us  not  wonder  that  God  gives 
food  to  bad  men,  for  He  feeds  the  brute  crea- 
tures ;  and  let  us  not  fear  but  that  He  will  pro- 
vide well  for  good  men. — A  gracious  soul, 
though  still  desiring  more  of  God,  never  desires 
more  than  God. — The  pleasures  of  sense  are 
stinking  puddle  water;  those  of  faith  are  pure 
and  pleasant,  clear  as  crystal,  Rev.  xxii.  1. — 
Barnes:  All  away  from  God  is  dark;  all  near 
Him  is  light.  If  therefore  we  desire  lighton  the 
subjects  which  pertain  to  our  salvation,  it  must 
be  sought  by  a  direct  and  near  approach  to  Him; 


and  the  more  we  can  lose  ourselves  in  the  splen- 
dors of  His  throne,  the  more  we  shall  under- 
stand of  truth. — Faith  often  converts  the  promi- 
ses into  reality;  and  in  the  bright  anticipations 
and  the  certain  hopes*  of  heaven  sings  and  re- 
joices as  if  it  were  already  in  our  possession, — 
anticipating  only  by  a  few  short  days,  weeks, 
or  years,  what  will  certainly  be  ours. — Spur- 
geon:  He  hath  the  devil  for  his  bed-fellow  who 
lies  abed  and  schemes  how  to  sin.  —  Faith  de- 
rives both  light  and  life  from  God,  and  hence  she 
neither  dies  nor  darkens. — C.  A.  B.] 


PSALM  XXXVII. 

A  Psalm  of  David. 

1  Fret  not  thyself  because  of  evil  doers, 

Neither  be  thou  envious  against  the  workers  of  iniquity. 

2  For  they  shall  soon  be  cut  down  like  the  grass, 
And  wither  as  the  green  herb. 

3  Trust  in  the  Lord,  and  do  good ; 

So  shalt  thou  dwell  in  the  land,  and  verily  thou  shalt  be  fed. 

4  Delight  thyself  also  in  the  Lord  ; 

And  he  shall  give  thee  the  desires  of  thine  heart. 

5  Commit  thy  way  unto  the  Lord  ; 

Trust  also  in  him  ;  and  he  shall  bring  it  to  pass. 

6  And  he  shall  bring  forth  thy  righteousness  as  the  light, 
And  thy  judgment  as  the  noon-day. 

7  Rest  in  the  Lord,  and  wait  patiently  for  him  : 

Fret  not  thyself  because  of  him  who  prospereth  in  his  way, 
Because  of  the  man  who  bringeth  wicked  devices  to  pass. 

8  Cease  from  anger,  and  forsake  wrath : 
Fret  not  thyself  in  any  wise  to  do  evil. 

9  For  evil  doers  shall  be  cut  off: 

But  those  that  wait  upon  the  Lord,  they  shall  inherit  the  earth. 


10  For  yet  a  little  while,  and  the  wicked  shall  not  be : 

Yea,  thou  shalt  diligently  consider  his  place,  and  it  shall  not  be. 

11  But  the  meek  shall  inherit  the  earth  ; 

And  shall  delight  themselves  in  the  abundance  of  peace. 

12  The  wicked  plotteth  against  the  just, 
And  gnasheth  upon  him  with  his  teeth. 

13  The  Lord  shall  laugh  at  him: 
For  he  seeth  that  his  day  is  coming. 


PSALM  XXXVII.  253 


14  The  wicked  have  drawn  out  the  sword,  aud  have  bent  their  bow, 
To  cast  down  the  poor  and  needy, 

And  to  slay  such  as  be  of  upright  conversation. 

15  Their  sword  shall  enter  into  their  own  heart, 
And  their  bows  shall  be  broken. 

16  A  little  that  a  righteous  man  hath  is  better 
Than  the  riches  of  many  wicked. 

17  For  the  arms  of  the  wicked  shall  be  broken: 
But  the  Lord  upholdeth  the  righteous. 

18  The  Lord  knoweth  the  days  of  the  upright : 
And  their  inheritance  shall  be  for  ever. 

19  They  shall  not  be  ashamed  in  the  evil  time: 
And  in  the  days  of  famine  they  shall  be  satisfied. 

20  But  the  wicked  shall  perish, 

And  the  enemies  of  the  Lord  shall  be  as  the  fat  of  lambs: 
They  shall  consume ;  into  smoke  shall  they  consume  away. 

21  The  wicked  borroweth,  and  payeth  not  again : 
But  the  righteous  sheweth  mercy,  and  giveth. 

22  For  such  as  be  blessed  of  him  shall  inherit  the  earth ; 
And  they  that  be  cursed  of  him  shall  be  cut  off. 

23  The  steps  of  a  good  man  are  ordered  by  the  Lord  : 
And  he  delighteth  in  his  way. 

24  Though  he  fall,  he  shall  not  be  utterly  cast  down : 
For  the  Lord  upholdeth  him  with  his  hand. 

25  I  have  been  young,  and  now  am  old ; 

Yet  have  I  not  seen  the  righteous  forsaken, 
Nor  his  seed  begging  bread. 

26  He  is  ever  merciful,  and  lendeth ; 
And  his  seed  is  blessed. 

27  Depart  from  evil,  and  do  good ; 
And  dwell  for  evermore. 

28  For  the  Lord  loveth  judgment, 
And  forsaketh  not  his  saints ; 
They  are  preserved  for  ever : 

But  the  seed  of  the  wicked  shall  be  cut  off. 

29  The  righteous  shall  inherit  the  land, 
And  dwell  therein  for  ever. 

30  The  mouth  of  the  righteous  speaketh  wisdom, 
And  his  tongue  talketh  of  judgment. 

31  The  law  of  his  God  is  in  his  heart ; 
None  of  his  steps  shall  slide. 

32  The  wicked  watcheth  the  righteous, 
And  seeketh  to  slay  him. 

33  The  Lord  will  not  leave  him  in  his  hand, 
Nor  condemn  him  when  he  is  judged. 

34  Wait  on  the  Lord,  and  keep  his  way, 
And  he  shall  exalt  thee  to  inherit  the  land : 
When  the  wicked  are  cut  off,  thou  shalt  see  it. 


254 


THE  FIRST  BOOK  OF  PSALMS. 


35  I  have  seen  the  wicked  in  great  power, 

And  spreading  himself  like  a  green  bay  tree. 

36  Yet  he  passed  away,  and,  lo,  he  was  not : 
Yea,  I  sought  him,  but  he  could  not  be  found. 

37  Mark  the  perfect  man,  and  behold  the  upright : 
For  the  end  of  that  man  is  peace. 

38  But  the  transgressors  shall  be  destroyed  together : 
The  end  of  the  wicked  shall  be  cut  off. 

39  But  the  salvation  of  the  righteous  is  of  the  Lord  : 
He  is  their  strength  in  the  time  of  trouble. 

40  And  the  Lord  shall  help  them,  and  deliver  them : 

He  shall  deliver  them  from  the  wicked,  and  save  them, 
Because  they  trust  in  him. 


EXEGETICAL  AND   CRITICAL. 

Its  Contents  and  Composition. — We  cer- 
tainly cannot  call  this  Psalm  a  Theodicy,  and 
hardly  a  didactic  Psalm.  For  it  does  not,  as  it 
were,  allay  doubts  of  God's  righteous  govern- 
ment (De  Wette),  which  are  solved  in  Ps.  xlix., 
and  still  more  in  Ps.  lxxiii.  but  it  exhorts  not  to 
yield  to  feelings  of  ill  humor  excited  by  the  ap- 
parent prosperity  of  the  ungodly ;  but  rather  to 
trust  in  the  protection  of  God,  the  righteous 
Judge,  and  to  persevere  in  doing  good,  with  the 
assurance  of  the  final  and  often  very  sudden 
ruin  of  the  wicked,  and  the  sure  deliverance 
and  manifold  blessings  of  the  pious.  And  these 
exhortations  are  not  developed  in  a  didactic 
form,  or  elaborately  proved,  but  they  are  ex- 
pressed in  a  form  corresponding  with  that  of 
Proverbs,  in  rounded  clauses  easily  remembered, 
which  treat  of  the  same  thoughts  in  very  dif- 
ferent and  often  agreeable  figures,  and  turns  of 
expression  ;  and  they  are  so  connected  by  an 
alphabetical  arrangement,  that  "  they  bang  to- 
gether not  unlike  many  precious  stones  or  pearls, 
which  are  strung  on  one  string  in  one  neck- 
lace" (Amyrald).  Two  verses  of  two  lines  are 
as  a  rule  allotted  to  each  letter,  and  indeed  so 
that  the  parts  of  the  tetrastich  are  connected 
with  one  another  in  sense.  Yet  this  Psalm 
likewise,  as  the  previous  alphabetical  Psalms 
(ix.,  xxv.,  xxxiv.),  has  many  deviations  from 
the  rule,  which  are  hardly  to  be  explained  from 
a  preconceived  plan,  and  with  reference  to  the 
number  ten  as  a  sign  of  what  is  perfect  and  com- 
plete in  itself  (Hengst.).  The  verses  7,  20,  34, 
have  each  only  three  lines  for  the  corresponding 
letters,  whilst  the  letters  J  and  Pi  have  strophes 
of  five  lines  in  two  verses,  yet  so  that  the  26th 
verse  of  two  lines  follows  the  tristich  (ver.  25), 
whilst  the  40th  verse  of  three  lines  follows  the 
39th  verse  with  two  lines,  n  is  used  twice,  in 
vers.  14  and  15.  $  seems  to  be  missing,  and  in 
its  place  D  forms  a  long  strophe  in  vers.  27,  28, 
29.  However,  there  seems  to  be  here  merely  a 
false  division  of  the  verses.  If  the  new  strophe 
is  begun  in  the  middle  of  the  present  ver.  28,  it 
is  not  necessary  to  supply  the  missing   strophe 

by  erasing    /  of  the   first    word    D /Vjn   (Beller- 
mann,  Metrik  S.  121 ) ;   we  need  only  not  to  count 


the  Lamed  (Maurer),  as  we  do  not  count  the  Vav 
of  ver.  39.  This  explanation  is  simpler  than 
the  supposition  that  a  clause  has  fallen  off  after 
ver.  28  c,  although  the  Sept.,  Symm.,  Vulg.  have 
such    an    oiie=injusti  punientur,  as   if  they  had 

read  HDlZfa  D,l7^  (Capp.,  Ewald,  el  al.),  or 
D'njT  (Hitzig).  De.  Wette  has  taken  back  his 
supposition  that  the  wicked  are  heathen  and  the 
righteous  are  Jews,  as  indeed  nothing  indicates 
that  the  poet  comforted  his  fellow-citizens,  suf- 
fering under  the  oppression  of  a  foreign  yoke, 
with  the  prospect  of  a  speedy  change  of  fortune 
(Rosenmuller).  There  are  no  references  at  all, 
that  can  be  traced  (Hupfeld),  to  such  relations 
as  occurred  in  the  Syrian  oppression  (Olsh.),  or 
would  suit  the  government  of  David  (De  Wette). 
The  contents  even  lead  rather  to  a  period  prior  to 
the  composition  of  the  book  of  Job,  than  to  a  period 
subsequent  to  this,  and  not  at  all  to  "a  revived 
Jewish  dogmatism  "  (Hitzig).  And,  as  it  has 
already  been  remarked,  neither  the  quiet  didac- 
tic tone  nor  the  alphabetic  form  lead  to  a  later 
period  of  composition.  With  respect  to  the 
resemblances  with  Prov.  iii.  31 ;  xvi.  3,  8  ;  xx. 
24  ;  xxiii.  17  ;  xxiv.  19,  these  do  not  imply  that 
we  have  here  reminiscences  and  repetitions  (Hit- 
zig, G.  Baur).  They  may  be  explained  rather 
from  an  internal  relationship  with  the  Proverbs 
of  Solomon  which  are  rooted  and  grounded  in 
the  poetry  of  David,  such  as  is  now  before  us 
(Hengst..).  Moreover,  the  repetition  of  the 
same  thoughts  and  turns  of  expression,  is  not 
necessarily  due  to  the  alphabetical  limitation. 
They  may  have  the  practical  aim  of  making  a 
strong  impression  (Berleb.  Bibel).  This  agrees 
very  well  with  the  advanced  age  of  the  auther 
(ver.  25),  who,  however,  can  not  at.  all  be  charged 
with  tedious  prolixity,  but  rather  discloses  a 
complete  mastery  of  the  material,  a  ripened  ex- 
perience and  a  great  skill  in  the  art  of  a  flowing, 
clear  style,  which,  with  all  its  simplicity,  has  yet 
peculiarities  of  expression.  All  this  is  rather  in 
favor  of  David,  whose  life  affords  ample  occasion 
for  the  experience  and  feelings  here  expressed: 
"  Such  examples  David  had  certainly  s^n  in 
Saul,  Ahithophel,  Absalom  and  the  like,  who 
were  powerful  in  their  ungodly  natures,  and 
before  one  could  look  around  him  they  passed 
away,  so  that  it.  might  be  asked  and  said.  Where 
are  they  gone?  "  (Luther).      Ver.  5  has  afforded 


PSALM  XXXVII. 


255 


the  theme  of  the  song  of  Paul  Gerhardt:  Befiehl 
du  deine  W?ge. — It  is  possible  that  vers.  12,  21, 
81,  on  account  of  similarity,  begin  special  clauses 
of  the  Psalm  (Hitzig,  Delitzscli).* 

[Sir.  I.  Ver.  1.  Prat  not  thyself. — This 
verb  literally  denotes  to  heat  oneself  with  ex- 
citement or  anger.  It  is  used  in  this  form  only 
in  Prov.  xxiv.  19,  and  in  this  Psalm  in  vers. 
1,  ",  8. 

Ver.  2.  Grass  is  the  usual  figure  of  perish- 
ableness,  and  is  frequently  coupled  with  flower 
of  the  field,  comp.  Ps.  xc.  5;  oiii.  15;  exxix.  6; 
Isa.  xl.  6,  7 ;  Job  xiv.  2.  Here  it  i3  connected 
with  green  herb,  which  is  literally  greeDness 
of  herbage,  and  refers  to  the  tender  grass  and 
young  herbage.     Comp.  Ps.  i.  3. — C.  A.  B.] 

Str.  II.  Ver.  3.  Dwell  in  the  land.— The 
possession  of  the  land  and  dwelling  in  it  are 
frequently  designated  as  the  reward  of  righteous- 
ness. But  it  does  not  follow  from  this  any  more 
than  from  ver.  27  that  we  are  here  to  think  of  a 
promise  (Itoscnm.,  Stier,  Hengst.).  The  context 
is  opposed  to  this  and  likewise  the  connection  of 
the  clauses.  Accordingly,  we  must  suppose  an 
exhortation,  which  refers  not  so  much  to  a 
conflict  with  desires  to  emigrate  out  of  displea- 
sure with  affairs  at  home  (most  interpreters),  as 
to  an  encouragement  to  a  quiet  life,  tranquillized 
by  God,  in  the  land  of  the  promise.  If  the  ex- 
pression is  merely  regarded  as  typical  and  ex- 
plained of  the  entire  position  in  which  a  man  is 
placed  by  God,  of  the  possession  and  calling  of 
the  individual  as  well  as  that  maintained  by 
every  one  (Hupfeld,  Hitzig),  then  the  coloring 
of  the  expression  which  was  so  comforting  to 
the  Israelites,  is  too  much  weakened,  although  it 
is  true  that  this  clause  is  parallel  to  that  imme- 
diately preceding,  and  the  consequences  of  the 
trust  are  stated  (De  Wette). — Practice  faith- 
fulness.— These  words  cannot  mean  :  nourish 
thyself  honestly  (Luther) ;  or :  feed  securely= 
live  in  careless  trust  (Chald.,  Calvin) ;  perhaps  : 
feed  thyself  in  faithfulness.  Moreover,  this 
faithfulness,  according  to  the  context,  is  not  the 
faithfulness  of  God,  in  which  the  proud  are  to 
rejoice  (Jerome,  Cleric,  Hengst.).  There  is  no 
promise  expressed  here,  so  likewise  it  is  not  said 
that  the  pious  will  rejoice  in  their  own  faithful- 
ness, or  will  be  fed,  that  is,  preserved  and  nou- 
rished on  account  of  their  constancy  in  faith  and 
their  trust  in  God  (Isaki).  It  is  an  exhortation 
to  the  loving  practice  of  faithfulness ;  for  7\j}~\ 
means:  to  go  or  bo  behind  something  (Hitzig). 

[Str.  III.  Vers.  5,  6.  Roll  thy  way  upon 
Jehovah. — Comp.  Ps.  xxii.  8;  Prov.  xvi.  3; 
1  Peter  v.  7.  The  way  here  refers  to  the  whole 
course  of  life,  with  its  troubles  and  cares.  These 
God  will  assume  together  with  the  care  of  the 
way  of  thosfl  who  trust  in  Him. — He  will  do 
it,  that  is,  He  will  accomplish  what  they  cannot 
do  and  will  bring  it  to  a  good  end,  as  Pss.  xxii. 


*  [Delitzsch  :  "  The  hond  which  conne-ts  Ps.  xxxvii.  with 
xxxvl.  is  the  similarity  of  contents  which  hero  and  there 
like  vise  correspond  in  expressions.  The  fundamental  thought 
whi .'li  pervados  the  whole  Psalm  is  like  that  uf  the  first 
Torses:  Be  not  scandalized  at  the  success  of  the  nngodly, 
Imt  hope  in  the  Lord,  for  the  success  of  the  ungodly  soon 
comes  to  an  end,  and  the  result  separates  the  righteous  and 
the  unrighteous.  Therefore  Tertnllian  calls  this  Psalm 
providentiu  speculum  ;  Isodore,  portin  contra  murmur;  Lu- 
ther, otitis  pioru-m.cti  a  l<  rnptum :  Hie  Sinctorum  pcUienlia 
tst  (.Kev.  xiv.  12;."— C.A.  B.J 


31;  lit.  9.  This  is  still  further  carried  out  in 
the  next  verse.  Jehovah  will  cause  thy  right- 
eousness, which  is  now  in  the  darkness  of  night, 
to  go  up  as  the  light,  or  the  daylight,  the  dawn- 
ing sun  ;  and  then  still  more  emphatically:  thy 
right  as  the  noonday,  the  clearest,  brightest 
and  fullest  light.  Comp.  Isa.  lviii.  10;  Job  xi. 
17;  also  Job  v.  14  ;  Isa.  lix.  10;  Amos  viii.  9. — 
C.  A.  B] 

[Str.  IV.  Ver.  7.  Be  still  before  Jehovah. 
— Perowne:  "A  word  expressive  of  that  calm 
resignation  which  leaves  itself  absolutely  in  the 
hands  of  God.  This  hushed,  bowed  temper  of 
spirit  best  suits  us.  Hero  is  the  best  cure  for 
dissatisfaction  witli  the  present  and  for  anxiety 
about  the  future,  that  we  leave  both  in  the  hands 
of  God."— C.  A.  B.] 

[Str.  V.  Vers.  8,  9.  Only  to  do  evil  — 
Alexander:  "Do  not  indulge  a  passion  which 
can  only  make  thee  a  partaker  in  the  guilt  of 
those  who  are  its  objects." — They  shall  in- 
herit the  land. — The  they  is  emphatic.  The 
land  is  the  land  of  promise,  the  common  blessing 
of  all  the  faithful.— C.  A.  B.*] 

[Str.  VI.  Ver.  10.  And  thou  lookest  at 
his  place  and  he  is  not  there. — Some  take 
the  place  as  the  subject  of  the  last  clause,  as  if 
his  very  place  had  disappeared,  but  it  is  better 
with  Hupfeld,  Moll,  et  al.,  to  take  the  ungodly 
as  the  subject  as  in  the  parallel  member,  the 
place  which  he  usually  occupied  knows  him  no 
more.     Comp.  ver.  3(5  and  Ps.  x.  15. — C.  A.  B.] 

[Sir.  VII.  Ver.  12.  Jehovah  laughs  at  him. 
— Delitzsch  :  "  The  Lord,  who  regards  the  attack 
on  the  righteous  as  an  attack  on  Himself,  laughs 
at  the  angry  plotters  (Ps.  ii.  4),  for  He,  who  or- 
ders the  fates  of  men,  foresees  from  afar  with  om- 
niscient glance,  the  day  of  the  wicked,  that  is 
the  day  of  his  death,  of  his  visitation." — C. 
A.  B.] 

[Str.  VIII.  Vers.  14,  15.  The  sioord  and  the 
bow  are  usual  figures  for  all  kinds  of  means  of 
doing  injury.  Here  being  directed  against  the 
poor  and  innocent,  in  accordance  with  the  lex 
talionis  they  pierce  their  own  heart,  and  are 
broken  under  their  own  feet,  vid.  Ps.  vi.  15,  10; 
ix.  15,  10;  lvii.  0;  Prov.  xxvi.  27;  Esther  vii. 
10.— C.  A.  B.l 

[Str.  IX.  Ver.  16.  The  little  of  the  right- 
eous is  better  than  the  riches  of  many 
wicked.  —  Hupfeld:  "This  is  true  in  many  re- 
spects: 1)  Because  with  contentment  and  the 
blessing  of  God  it  readies  farther  than  the  great 
accumulation  of  unrighteous  goods  ;  which  (even 
according  to  our  proverb)  does  not  prosper 
(Prov.  xiii.  25;  Job  xx.  12,  under  the  figure  of 
food  which  does  not  agree  with  the  body) ;  2) 
because  it  alone  affords  rest  and  satisfaction  to  the 
soul,  which  are  frightened  away  from  it  by  the 
cares  of  riches  and  unrighteous  possessions.  In 
this  sense  the  similar  proverbs,  Prov.  xv.  16,  and 
xvi.  8;  because  the  riches  of  the  unrighteous  do 
not  last,  but  soon  pass  aw  iy." 

Ver.  17.  Arms  of  tha  ■wicked. — These  are 
the  instruments  of  his  wickedness,  and  the  means 

[*  Delitzsch:  "The  land  in  this  Psalm  is  throughoot  the 
promised  possesion  of  salvation,  the  land  of  the  presence 
of  Jehovah,  which  has  uot  only  a  glorious  past  but  likewise 
a  future  full  of  promise,  and  will  finally  be  the  inheritance 
of  the  true  Israel,  in  a  more  couiplote  mannor  thaa  under 
Joshua." — C.  A.  B.] 


256 


THE  FIRST  BOOK  OF  PSALMS. 


of  his  power;  as  Ps.  x.  15;  1  Sam  ii  31  ;  Job 
xxxviii.  15.  Comp.  Ps.  iii.  7,  where  the  teeth 
are  broken. — C   A.  B.] 

Str.  X.  [Ver.  18.  Knoweth  the  days  — Pe- 
rowne :  "  Watcheth  over,  careth  for,  lovingly 
orders  all  that  befalls  them.  See  the  same  use 
of  the  verb,  Ps.  i.  6  ;  xxxi.  7,  compared  with  15. 
'My  times  are  in  Thy  hand.7" — C.  A.  B.J 

Ver.  20.  The  splendor  of  the  pastures. — 
Since  ~\3  generally  =  lamb,  it  may  be  trans- 
lated: as  the  most  precious  ot  the  lambs  (Syr., 
Chald.,  Aben  Ezra,  Kimchi,  Cocc,  Venema, 
Rosenm.,  et  al.),  by  which  then  is  understood 
the  fat  pieces  of  the  lambs  of  the  sacrifice,  which 
were  burnt  upon  the  altar.  This  is  much  better 
than  to  refer  it  to  the  most  fine  wool  of  lambs 
(Koster),  or  the  most  precious  lambs,  that  is, 
lambs  of  the  sacrifice  (Calvin,  Cleric).  The  in- 
terpretation:  as  the  delight  of  the  lambs  = 
grass  (Hengst.)  is  artificial.  The  meanings  of 
"circuit,  meadow,  pasture,"  are  evident  from 
Ps.  lxv.  13;  Isa.  xxx.  23  (and  apparently  Isa. 
xiv.  30  in  its  corrected  reading). — They  have 
vanished  in  smoke,  vanished. — This  hardly 
refers  to  Sodom  and  Gomorrah  (Hengst.,  after 
John  Arndt) ;  scarcely  to  the  burning  up  of  the 
pieces  of  the  sacrifice,  or  of  dry  grass,  which 
had  been  set  on  fire,  Is.  v.  21  (most  interpre- 
ters). Moreover  the  2  is  not  to  be  changed  into 
3  after  Hos.  xiii.  3 ;  it  is  rendered  certain  by 
Ps.  cii.  4;  comp.  lxxviii.  33;  xxxix.  6,  and  in- 
dicates comparison,  "  in  nature  of"  (Rosenm., 
De  Wette,  Hupf.,  Hitzig,  Delitzsch).  Our  trans- 
lation follows  the  accents. 

[Str.  XI.  Vers.  21,  22.  Perowne:  "The  bless- 
ing and  the  curse  of  God,  as  seen  in  the  differ- 
ent lots  of  the  righteous  and  the  wicked.  The 
wicked,  through  God's  curse  resting  upon  him, 
is  reduced  to  poverty,  so  that  he  is  compelled  to 
borrow,  and  cannot  pay;  whereas  the  righteous 
hath  even  abundance  not  only  for  his  own  wants, 
but  for  the  wants  of  others.  It  is  the  promise, 
Deut.  xv.  6;  xxviii.  12,  44,  turned  into  a  pro- 
verb."—C.  A.  B]. 

Sir.  XII.  Vers.  23-24.  A  man's  steps  are 
established  by  Jehovah. — [Hupfeld:  "The 
Divine  blessing  and  assistance  of  the  righteous 
under  another  figure  ;  that  of  a  guide  in  the  way 
of  life,  who  guides  his  steps  and  makes  them  se- 
cure and  although  he  may  fall,  He  lifts  him  up 
again." — C.  A.  B.].  Since  "OJ  has  not  the  ar- 
ticle, it  is  not  to  be  explained  as  such  a  man,  as 
the  one  just  spoken  of  (De  Wette,  et  al.)  The 
parallel  passages,  Prov.  xvi.  9 ;  xx.  24,  are  in 
favor  of  a  general  interpretation.  Some  have 
translated  "ordered"  (after  the  Sept.  Vulg., 
Jerome),  instead  of  established,  yet  this  is  con- 
trary to  usage. — For  Jehovah  sustains  his 
hand — [So  Hupf.,  Delitzsch,  Moll,  et  al.,  and 
not  with  His  hand,  Bottcher,  A.  V.  et  al. — 
C.  A.  B.] 

[Str.  XIII.  Vers.  25-26.  Delitzsch:  "It  is  an  old 
Theological  rule  that :  promissiones  corporales  in- 
telligendx  sunt  cum  exceptione  crucis  et  castigatione. 
Abandonment  and  poverty  for  a  time  the  Psalm- 
ist does  not  question,  but  he  will  meet  the  temp- 
tation, which  springs  up  to  those  who  fear  God, 
from  those  circumstances  which  apparently 
contradict  the  Divine  righteousness;  and  he  does 


this  by  contrasting  the  final  abiding   condition 
with  the  transient  one." — C.  A.  B.] 

[Sir.  XV.  Ver.  31.  His  steps  shall  not 
waver — comp.  Ps.  xviii.  36.  The  law  within 
the  heart  keeps  him  steadily  in  the  right  way. — 
C.  A.  B.] 

[Str.  XVI.  Ver.  33.  Perowne:  "Men  may 
condemn  but  God  acquits. — Here,  as  in  1  Cor. 
iv.  3,  the  righteous  judgment,  of  the  Great  Judge 
is  opposed  to  the  aratcpivetv  of  human  judgment 
(r/uipa).  So  Tertullian:  *  Si  condemnamur  a 
mundo,  absolvimur  a  Deo.'  " — C.  A.  B.] 

Str.  XVIII.  Vers.  34-36.  I  saw  a  wicked 
man,  arrogant,  and  spreading  himself  as 
a  leafy  indigenous  tree  And  one  passed 
by  and  lo  he  was  no  more. — Hitzig  prefers 
instead  of  arrogant,  a  word  which  after  the 
Sept.=towering,  and  translates  the  following  line 
after  a  corrected  reading  with  the  Sept.  and 
Vulg.;  and  spreading  himself  as  a  cedar  of  Leba- 
non, and  I  went  by.  Hupfeld  on  the  other  hand 
after  Aben  Ezra,  Calvin,  Cleric.  :  he  passed  by 
=passcd  away. 

Sir.  XIX.  Ver.  37.  Mark  the  just  man,  etc. 
The  ancient  translators  have  all  taken  the  con- 
cretes as  abstracts  and  have  likewise  given  the 
verbs  another  meaning=z:preserve  honesty  and 
keep  rectitude  (righteousness)  before  your  eyes. 
From  this  originated  Luther's:  remain  pious  and 
keep  yourself  upright.  In  the  latter  case  there 
seems  to  have  been  a  confounding  of  HX1  with 
n^l  of  ver.  5.  But  to  regard  these  words  as 
abstracts  is  contrary  to  usage.  ">D#  is  else- 
where used  only  of  practical  keeping  as  ver.  34, 
from  which  verse  this  has  been  made  dependent 
without  any  need.  The  true  interpretation  was 
seen  already  by  Aben  Ezra,  Isaki,  Calvin  and 
most  all  recent  interpreters  have  adopted  it. — 
That  the  man  of  peace  hath  posterity. 
It  follows  from  ver.  38  that  the  reference  here  is 
to  posterity  as  cix.  13;  Jer.  xxxi.  17;  Am.  iv. 
ix.  1;  Ezek.  xxii.  25,  (Sept.,  Venema,  De  Wette, 
Olsh.,  Hupfeld,  [Perowne]),  and  not  to  the 
"future,"  whether  for  both  verses  (Calvin, 
Cleric,  Hengst.  [Alexander]  or  only  for  ver.  37. 
The  context  and  the  construction  favors  least  of 
all  the  translation:  the  end  of  the  man  is  peace 
(Kimchi,  Geier,  et  al.  [A.  V.  likewise]. 


DOCTRINAL  AND  ETHICAL. 
1,  Take  care  that  the  sight  of  the  success  of 
the  ungodly  does  not  kindle  in  your  heart  envious 
jealousy  and  wrath,  or  burning  ill  humor  and 
consuming  fretfulness.  Their  success  is  only 
apparent  and  of  short  duration.  It  is  like  the 
green  grass  which  soon  withers  and  is  like  smoke 
which  vanishes  away.  Accordingly  the  pious 
have  no  reason  to  be  excited  by  it,  but  rather 
have  every  reason  to  strengthen  and  exercise  them- 
selves in  faith  in  the  holy  government  of  God  and 
in  obedience  to  God's  holy  will,  in  order  that  they 
may  live  to  see  the  end  and  wait  patiently  for  the 
result.  "This  is  a  fine  comparison,  a  terror  to 
hypocrites  and  a  comfort  to  the  afflicted.  How 
nicely  it  lifts  us  up  above  our  sight  and  sets  us 
before  God's  sight.  Before  our  sight  the  hypo- 
crite's substance  is  green  and  flourishing  and  in- 
creases and  covers  the  whole  world,  so  that  it 
alone  seems  to  be  something,  as  the  green  grasa 


PSALM  XXXVII. 


257 


covers  and  adorns  the  earth.  But  before  God's 
sight,  what  are  they?  Hay,  soon  to  be  made; 
and  the  higher  the  grass  grows  the  nearer  it  is 
to  the  scythe  and  fork.  .  .  .  Why  then  should 
you  be  angry,  when  their  wickedness  and  suc- 
cess have  such  a  short  existence?"  (Luther). 

2.  He  who  puts  his  trust  in  God,  and  has  his 
pleasure  in  the  Lord,  will  not  reward  evil  with 
evil,  will  not  meet  violence  with  violence,  will 
not  be  drawn  and  driven  by  injustice  to  injustice, 
but  will  continue  in  doing  good,  in  devotion  to 
God,  in  pious  conversation,  and  long  before  the 
final  decision  comes,  will  live  to  see  all  the  pro- 
mises of  God  gradually  but  surely  fulfilled  to  the 
pious,  whilst  the  ungodly  will  never  gain  their 
ends  and  often  will  be  destroyed  suddenly.  "  Thus 
He  takes  all  impatient  thoughts  entirely  away 
and  gives  rest  to  the  heart.  As  if  He  would  say: 
dear  child,  cease  thine  impatience  and  curse  not 
and  wish  no  evil,  these  are  human  and  wicked 
thoughts.  .  .  And  what  help  is  there  in  this 
anger?  It  does  not  make  the  oase  any  better, 
it  only  leads  deeper  into  the  mire.  Thou  hast 
hindered  God  from  bestowing  His  grace  and 
favor,  and  thou  hast  become  like  the  evil  doers 
and  will  be  destroyed  like  them."  (Luther). — 
"Many  of  them  do  wicked  things  in  wrath  from 
revenge  and  impatience,  that  they  regret  after- 
wards forever"  (Joh.  Arnd). 

3.  The  tribulation  of  the  pious  through  the 
violence  of  the  wicked  is  often  so  great,  that  the 
patient  seem  to  be  entirely  subdued,  yet  the 
meek  will  not  only  gain  and  keep  peace,  but  the 
inheritance,  whose  foundation,  pledge  and  type 
they  have  in  the  land  of  promise,  will  continue  to 
be  assured  to  them  by  the  power  of  God,  and  hap- 
piness in  life  will  by  God's  hand  arise  in  shining 
clearness  (Job  xi.  17;  Is.  lviii.  8;  Mic.  vii.  9), 
to  the  innocent  sufferer  out  of  every  trouble. 
"  Since  now  our  dear  God  has  such  a  great  work 
in  mind  respecting  all  those  who  fear  Him,  be 
still  in  the  Lord  and  hinder  Him  not  in  His 
work;  but  wait  upon  Him  in  patience."  (Joh. 
Arnd).  On  the  other  side  the  day  of  the  un- 
godly is  already  now  before  God's  eyes,  in 
which  the  splendor  of  their  success,  and  their 
light  of  life  will  be  put  out.  He  treats  the  de- 
vices and  the  preparations  of  the  wicked  as  al- 
ready now  of  nought,  that  is,  as  weak,  and  as  fool- 
ish ;  but  He  will  some  time  bring  them  to  nought,  he 
will  turn  their  weapons  and  arrows  upon  them 
in  a  deadly  form  and  will  break  their  arms,  that 
is,  the  instruments  or  the  means  of  their  power 
and  violence,  so  that  they  will  no  longer  be  able 
to  injure  others  or  even  to  help  themselves. 

4.  God's  blessing  upon  the  pious  shows  itself 
in  this,  that  they  are  not  only  satisfied  and  de- 
lighted with  a  Utile,  because  they  have  their 
delight  in  God,  and  content  themselves  in  Him 
as  the  highest  good,  but  that  they  as  individuals 
can  accomplish  muchmore  with  a  little,  than  many 
ungodly  persons  with  much,  that  they  constant- 
ly experience  fresh  tokens  of  Divine  care,  and 
provision,  so  that  they  suffer  no  lack,  but  rather 
are  able  to  minister  to  others  with  their  goods  and 
gifts,  and  that  they  transmit  their  inheritance  to 
their  posterity,  which  in  their  turn  become  bless- 
ings. Thus  a  chain  of  blessings  passes  through 
the  lift  and  the  generations  of  the  pious  with  all 
the  need,  poverty,  trouble  and  dangers  of  earth. 
17 


The  ungodly,  on  the  other  hand,  are  not  helped 
by  their  number  or  their  power,  their  craft  or 
their  strength,  their  riches  or  their  arrogance. 
The  curse  comes  upon  them  for  their  wickedness, 
and  the  judgment  of  God  destroys  them  and 
theirs. 

5.  In  the  distribution  of  blessings  and  curses 
to  the  pious  and  the  ungodly  the  righteous  gov- 
ernment of  God  manifests  itself  already  in  this 
world.  We  can  rely  upon  it  with  the  more  firm- 
ness, as  it  has  its  deepest  ground,  in  the  Divine 
love  for  justice.  Even  on  this  account,  however, 
he  who  would  receive  this  blessing  and  enjoy 
God's  protection  and  uelp  must  take  care,  that 
the  marks  of  true  piety  are  found  in  him.  Such 
a  man  may  very  well  have  to  endure  many  tribu- 
lations, needs  and  dangers,  for  the  ungodly  have 
a  hostility  to  the  righteous  and  seek  to  put  them 
out  of  the  way.  But  the  hand  of  God  is  ready 
to  help  those  who  walk  in  the  way  of  God,  be- 
cause they  have  God's  law  in  their  hearts,  and 
this  way  leads  above.  Those  who  walk  in  it, 
may  stumble  and  fall,  but  they  will  not  remain 
upon  the  ground  and  perish.  God  puts  His  hand 
under  them  to  support  them.  But  this  hand  ex- 
terminates the  ungodly  with  their  race,  so  that 
at  last  not  one  remains  and  not  one  escapes  the 
judge  (Am.  iv.  2;  ix.  1;  Ezek.  xxiii.  25). 

6.  Every  attentive  observer  sees  sufficient  ex- 
amples of  this  government  of  God  in  history. 
Would  that  this  might  awaken  the  fear  of  God  in 
all  earnestness,  and  strengthen  the  power  of 
trust  in  God,  in  order  that  every  sincerely  pious 
man  might  constantly  receive  richer  experiences 
of  the  Divine  blessing.  "Thus  then,  let  every 
one  see  to  it,  how  he  stands  and  lives  before  God 
in  this  respect;  whether  he  has  faith  enough  to 
trust  God  for  a  piece  of  bread,  and  whether  we 
allow  to  Him  power,  wisdom  and  faithfulness 
enough  to  assist  us  in  every  righteous  cause, 
help  us  through  it  and  provide  for  us  and  main- 
tain His  own  work"(Berl.  Bib.). — "Ah,  says 
he,  God  cannot  and  will  not  suffer  that  faithful- 
ness and  confidence  should  go  unrewarded, 
else  He  would  not  be  true,  just,  and  truthful." 
(Joh.  Arnd). — "0  the  shameful  unfaithfulness, 
distrust  and  damned  unbelief,  that  we  should  not 
believe  such  rich,  powerful  and  comforting 
promises  of  God,  and  stumble  so  very  easily,  at 
such  little  things,  as  when  we  merely  hear  the 
wicked  words  of  the  ungodly.  Help,  God,  that 
we  may  some  day  have  true  faith.  Atnen!"  (Lu- 
ther).  We  would  here  with  Tholuck  remember 
that  Luther  on  his  death-bed  said  to  his  children: 
Children,  riches  I  do  not  leave  you,  but  I  leave 
you,  a  rich  God. 

HOMILETICAL   AND    PRACTICAL. 

The  prosperity  of  the  ungodly  blossoms  but  a 
short  time,  it  has  a  corrupt  root  and  a  bitter  fruit. 
— The  right  of  the  righteous  may  for  a  while  be 
obscured,  hut  God  brings  it  surely  to  light. — He 
who  has  his  delight  in  the  Lord,  may  be  troubled 
for  awhile  in  the  world,  but  it  will  finally  be  will 
with  him. — Put  your  confidence  in  God,  then  thou 
wilt  not  be  vexed  with  the  apparent  prosperity 
of  the  ungodly;  have  your  delight  in  the  Lord 
and  you  will  not  envy  the  fleeting  joy  of  the  un- 
righteous; continue  in  the  exercise  of  good  and 
you     will    not  change    your    end  for  the    vain 


258 


THE  FIRST  BOOK  OF  PSALMS. 


guns  of  the  wicked. — The  ungodly  have  no  true 
and  abiding  prosperity,  but  only  those  who  fear 
God. — The  only,  but  sure  means  of  salvation  are,  to 
fear,  love,  and  trust  God  above  all  things.  — Do  not 
recompense  the  wickedness  of  the  wicked  with 
evil,  but  leave  the  judgment  to  the  Lord.  He  is 
the  just  Rewardcr. — Impatience  and  wrath  are  not. 
productive  of  good,  but  only  make  the  bad  worse, 
and  evil  times  worse  times. — It  is  especially  unde- 
served suffering  and  unjust  attacks,  that  show  the 
great  strength  of  trust  in  God,  the  power  of  pa- 
tience and  the  strength  of  meekness. — The  pious 
are  as  sure  of  the  blessing  of  God  as  the  ungodly 
of  His  curse  ;  and  both  extend  even  to  the  coming 
generations. — It  is  due  to  the  Divine  blessing 
that  the  pious  accomplish  more  with  little  than 
the  ungodly  with  much. — Peace  and  joy  de- 
pend for  men  not  upon  riches  or  poverty,  but 
upon  communion  with  God. — The  great  and  abiding 
gain  of  godliness. — The  mouth,  heart  and  steps  of 
the  pious  harmonize  with  one  another  and  with 
God's  will  and  ivord. — Even  the  pious  may  stum- 
ble and  fall,  but  God  will  not  let  them  lie  upon 
the  ground,  and  prevents  them  from  falling  into 
ruin  by  His  hand  and  grace. — The  righteous  have 
many  enemies,  but  although  their  power  and  wick- 
edness are  even  as  great  as  their  number,  yet  they 
are  assured  of  the  jinal  victory  by  God's  faith- 
fulness, power  and  grace. — It  is  a  part  of  the 
experience  of  the  pious,  that  they  should  be 
tried  in  patience  and  exercised  in  waiting,  but 
that  their  waiting  should  not  be  vain,  because  it 
is  founded  in  trust  in  God,  and  has  as  its  end  the 
coming  of  the  Lord. — It  is  one  and  the  same  hand 
of  God,  which  delivers  the  pious  and  exterminates 
the  ungodly  with  their  seed. — There  is  a  differ- 
ence between  the  pious  and  the  ungodly  not 
only  according  to  their  dispositions,  but  likewise 
in  their  actions  and  their  destinies. — What  God 
has  promised  to  the  pious,  He  knows  how  to  give 
to  them  and  to  keep  for  them,  yet  all  at  the 
proper  time  and  according  to  His  wisdom. — The 
wishes  of  those  who  fear  God  are  fulfilled  ;  but 
the  devices  of  the  ungodly  perish. — God  not  only 
distinguishes  between  the  righteous  and  the  un- 
righteous; He  finally  separates  them  from  one 
another. — We  may  be  visited  by  severe  calamity, 
and  be  given  up  by  all  the  world,  and  yet  we  are 
not  forsaken  by  God. — God  sees  not  only  how 
men  act  on  earth,  He  rewards  them  for  it,  whether 
early  or  late. — The  pious  not  only  receive  a  bless- 
ing for  themselves  and  their  seed ;  they  will  like- 
wise become  blessings  through  God's  grace. — God 
knows  His  own  children  and  rewards  their  trust 
abundantly;  He  protects  them  in  danger;  He 
comforts  them  in  time  of  trouble;  He  nourishes 
them  in  days  of  hunger;  He  delivers  them  out 
of  the  hand  of  all  their  enemies. 

Starke:  There  are  evil-doers  enough  in  the 
world,  but  if  we  should  conquer  them  with  the 
sword  it  would  only  be  worse;  seek  rather  to 
win  them  by  love  and  good  conduct  and  leave 
the  rest  to  God. — Whoever  reflects  upon  the 
miserable  end  of  the  prosperity  of  the  ungodly 
will  rather  be  moved  to  pity  and  sympathy  and 
prayer  than  to  angry  zeal  and  ill-will  against 
these  poor  men. — Many  a  man  is  dissatisfied 
with  God  the  Lord,  because  He  does  not  do  what 
he  desires;  but  whoever  is  satisfied  with  the 
will  of  God,  receives  what  he  desires,  yea  more 


than  he  wishes.  0  what  happy  people  we  would 
be,  if  we  should  cast  all  our  cares  upon  the 
Lord,  attend  to  our  calling  with  diligence  and 
leave  the  result  with  God. — Satan  seeks  to  excite 
believers  to  sinful  anger  by  the  wickedness  of 
the  ungodly.  Hence  the  necessity  of  watching, 
patience,  faith  and  prayer. — If  we  are  obliged 
to  wait  with  much  patience  for  the  heavenly  in- 
heritance, it  is  yet  worth  the  trouble,  for  it  is 
eternal  and  imperishable. — We  must  not  reckon 
the  time  of  the  prosperity  of  the  ungodly  by  the 
course  of  the  physical  sun,  but  by  the  numbers 
of  the  Holy  Spirit  (Ps.  xc.  5),  thus  will  we  find, 
that  in  comparison  with  the  everlasting  pains  of 
hell,  scarcely  a  moment  has  been  allotted  to 
them. — The  ungodly  do  not  lack  the  will  to  do 
mischief;  but  what  can  they  do  more  than  gnash 
their  teeth  (Acts  vii.  54). — The  ungodly  have 
long  hands  and  much  assistance  in  persecuting 
the  pious;  but  God's  hands  reach  farther  still 
and  are  much  stronger,  than  that  they  should  be 
laid  hold  of  and  cast  down. — True  riches  do  not 
consist  in  great  provisions,  but  in  contentment 
with  what  God  gives. — God  has  already  resolved, 
how  long  the  godly  shall  remain  in  the  vale  of 
sorrow;  during  this  time  He  provides  for  them 
as  a  father;  afterwards  He  will  give  them  the 
inheritance  of  eternal  life. — Smoke  rises  on  high 
at  first  with  strength  as  if  it  would  go  even  to 
the  heavens,  but  a  little  wind  can  drive  it  asun- 
der, so  that  it  cannot  longer  be  seen;  see,  the 
ungodly  are  like  this  smoke. — Pious  parents  have 
the  consolation  that  God's  blessing  will  come 
upon  their  children,  and  pious  children  are  as- 
sured, that  God  will  bless  them  on  account  of 
their  parents. — Mercy  is  one  of  the  most  beauti- 
ful virtues,  not  only  on  account  of  its  character, 
because  we  thus  become  like  God,  but  also  on 
account  of  its  reward. — If  heaven  and  earth  pass 
away,  yet  the  inheritance  of  believers  cannot 
fail. — It  is  impossible  to  do  good  and  bad  at  the 
same  time. — The  heart,  mouth  and  entire  walk 
of  the  believer  are  sanctified  and  blessed  by  the 
Word  of  God. — Who  would  not  rather  have 
bad  beginning  and  a  good  end,  than  a  good  be- 
ginning and  a  bad  end? — What  we  lack,  will  be 
supplied  by  the  gracious  assistance  of  the  strong 
God. 

Luther:  The  righteous  give,  the  ungodly  do 
not,  and  yet  both  receive  from  God. — God  blesses 
thee  temporally  and  eternally,  that  thou  mayest 
trust,  in  Him,  although  thou  art  cursed  and  i 
jured  by  the  ungodly. — God  does  not  take 
poverty  from  His  saints  but  He  will  not  let  them 
perish. — Selnekker:  Torment  thyself  not  with 
impatience  and  wrath,  but  be  satisfied  with  the 
will  of  God  and  His  long-suffering,  and  holdfast 
to  His  word  and  promises,  then  wilt  thou  obtain 
the  desire  of  thine  heart. — Experience  makes 
the  best  interpretation. — Schnepf:  The  posses- 
sions of  the  ungodly  burn  as  grease  in  the  fire. 
— Frisch:  The  whole  earth  is  the  Lord's,  and 
so  belongs  to  His  children. — Every  one  desires 
to  be  happy  here  in  time  and  there  in  eternity, 
but  very  few  use  the  true  means  of  obtaining  it. 
— Arndt  :  The  dear  cross  and  poverty  are  no 
signs  of  disfavor,  but  a  trial  of  faith  and  pa- 
tience, a  mirror  of  the  wonderful  help  and  pre- 
servation of  God,  and  an  evidence,  that  God 
is  not  pleased  with  great  splendor  but  with  faith, 


PSALM  XXXVII. 


259 


fear  of  God,  humility  and  patience. — Oetixqer  : 
Every  day  of  the  righteous  man  has  in  God's 
purpose  its  special  measure  of  grace  and  trial, 
and  serves  to  complete  his  lot. — Tholuck:  The 
salvation  of  the  pious  remains  immovable,  the 
longer  it  seems  to  tarry,  the  more  imperishable 
will  be  its  endurance. — Who  would  despair, 
when  God  declares  that  His  own  treasury  is  in 
the  possession  of  His  children. — It  must  be  a 
rare  occurrence,  that  any  one  who  has  been  a 
friend  to  many  in  trouble,  should  not  be  able  to 
find  a  friend  in  need. — Stiller:  If  it  is  not  as 
you  couhl  wish,  examine  yourself;  perhaps  it  is 
the  fault  of  your  wishes  or  your  other  actions. 
— Guenther:  Life  and  death  are  both  set  before 
us,  we  are  to  choose.  The  choice  seems  easy, 
and  yet  most  make  the  mistake. — Taube  :  To  be 
still  before  the  Lord  is  the  true  test,  whether  we 
trust  the  Lord,  have  our  delight  in  the  Lord 
and  commit  our  way  to  the  Lord  in  deed  and  in 
truth. — It  is  particularly  evil  days  which  give 
especial  proofs  of  the  faithfulness  of  God  to- 
ward the  pious. — The  pious  may  suffer  want,  but 
not  ruin. — TilTM  :  If  the  end  is  good,  all  is  good. 
1)  Therefore  remain  pious,  although  the  cross 
weighs  upon  you;  2)  deviate  not  from  the  nar- 
row way  although  the  world  may  entice;  3) 
finally,  if  it  is  well  with  the  pious,  that  outweighs 
all. — The  righteous  are  never  forsaken.  1)  In 
life,  the  Lord  leads  them  graciously;  2)  in  death, 
He  sends  them  His  angel  of  peace;  3)  in  eter- 
nity, He  crowns  them  with  the  crown  of  victory. 
[Matt.  Henry:  Fretfulness  and  envy  are 
sins  that  are  their  own  punishment,  they  are 
the  uneasiness  of  the  spirit,  and  the  rottenness 
of  the  bones. — We  must  follow  providence,  and 
not  force  it ;  subscribe  to  Infinite  Wisdom,  and 
not  prescribe. — If  we  take  care  to  keep  a  good 
conscience,  we  may  leave  it  to  God  to  take  care 
of  our  good  name. — A  fretful,  discontented  spirit 
lies  open  to  many  temptations  and  those  that 
indulge  it  are  in  danger  of  doing  evil. — They 
that  are  sure  of  an  everlasting  inheritance  in  the 
other  world  have  no  reason  to  envy  the  wicked 
their  transitory  possessions  and  pleasures  in  this 
world. — The  law  of  God  must  be  a  commanding, 
ruling  principle  in  the  heart;  it  must  be  a  light. 
there,  a  spring  there,  and  then  the  conver- 
sation will  be  regular  and  uniform  ;  none  of  his 
steps  will  slide;  it  will  effectually  prevent  back- 
sliding into  sin,  and  the  uneasiness  that  follows 
from  it. — If  we  make  conscience  of  keeping  God's 
way,  we  may  with  cheerfulness  wait  on  Him, 
and  commit  to  Him  our  way;  and  we  shall  find 
Him  a  good   master,  both  to  His  working   ser- 


vants and  to  His  waiting  servants. — Barnes  : 
The  small  property  of  one  truly  good  man,  with 
his  character  and  hopes,  is  of  more  value  than 
would  be  the  aggregate  wealth  of  many  rich 
wicked  men  with  their  character  and  prospects. 
— Other  things  being  equal,  the  honest,  tempe- 
rate, pure,  pious  man  will  be  the  most  prosperous 
in  the  world:  for  honesty,  temperance,  purity, 
and  piety  produce  the  industry,  economy,  and 
prudence  on  which  prosperity  depends. — As  a 
great  law,  the  children  of  the  pious  are 
not  vagrants  and  beggars.  As  a  great 
law  they  are  sober,  industrious,  and  pros- 
perous. The  vagrants  and  the  beggars  of  the 
world  are  from  other  classes;  and  whatever 
may  be  the  bearing  of  religion  on  the  destinies 
of  men  in  the  future  world,  in  this  world  the 
effect  is  to  make  them  virtuous,  industrious,  pru- 
dent and  successful  in  their  worldly  affairs,  so 
that  their  children  are  not  left  to  beggary  and 
want,  but  to  respectability  and  to  competence. — 
It  is  better  to  have  God  for  our  friend  in  life, 
and  our  support  in  death,  than  to  have  all  the 
external  prosperity  of  wicked  men. — Spurgeon: 
Who  envies  the  fat  bullock  the  ribbons  and  gar- 
lands which  decorate  him  as  he  is  led  to  the 
shambles?  Yet  the  case  is  a  parallel  one;  for 
ungodly  rich  men  are  but  as  beasts  fattened  for 
the  slaughter. — There  is  joy  in  holy  activity 
which  drives  away  the  rust  of  discontent. — 
Very  much  of  the  outward  depends  upon  the  in- 
ward ;  where  there  is  heaven  in  the  heart  there 
will  be  heaven  in  the  house. — A  silent  tongue  in 
many  cases  not  only  shows  a  wise  head,  but  a 
holy  heart. — The  evil  man  does  not  see  how 
close  his  destruction  i3  upon  his  heels  ;  he  boasts 
of  crushing  others  when  the  foot  of  justice  is 
already  uplifted  to  trample  him  as  the  mire  of 
the  streets.  Sinners  in  the  hand  of  an  angry 
God,  and  yet  plotting  against  His  children! 
Poor  souls,  thus  to  run  upon  the  point  of  Jeho- 
vah's spear. — Content  finds  multum  in  parvo, 
while  for  a  wicked  heart  the  whole  world 
is  too  little. —  Where  the  children  of  the 
righteous  are  not  godly,  there  must  be  some 
reason  for  it  in  parental  neglect,  or  some  other 
guilty  cause.  The  friend  of  the  Father  is  the 
friend  of  the  family.  The  God  of  Abraham  is 
the  God  of  Isaac  and  Jacob. — Among  the  legacies 
of  wicked  men  the  surest  entail  is  a  judgment  on 
their  family. — Policy  slips  and  trips,  it  twists 
and  tacks,  and  after  all  is  worsted  in  the  long 
run,  but  sincerity  plods  on  its  plain  pathway  and 
reaches  the  goal. — Good  men  are  men  of  mark, 
and  are  worth  our  study. — C.  A.  B.] 


260  THE  FIRST  BOOK  OF  PSALMS. 


PSALM  XXXVIII. 
A  Psalm  of  David,  to  briny  to  re?nembrarice. 

1  O  Lord,  rebuke  me  not  in  thy  wrath : 
Neither  chasten  me  in  thy  hot  displeasure. 

2  For  thine  arrows  stick  fast  in  me, 
And  thy  hand  presseth  me  sore. 

3  There  is  no  soundness  in  my  flesh  because  of  thine  anger ; 
Neither  is  there  any  rest  in  my  bones  because  of  my  sin. 

4  For  mine  iniquities  are  gone  over  mine  head: 
As  a  heavy  burden  they  are  too  heavy  for  me. 

5  My  wounds  stink  and  are  corrupt 
Because  of  my  foolishness. 

6  I  am  troubled ;  I  am  bowed  down  greatly ; 
I  go  mourning  all  the  day  long. 

7  For  my  loins  are  filled  with  a  loathsome  disease : 
And  there  is  no  soundness  in  my  flesh. 

8  I  am  feeble  and  sore  broken  : 

I  have  roared  by  reason  of  the  disquietness  of  my  heart. 

9  Lord,  all  my  desire  is  before  thee  ; 
And  my  groaning  is  not  hid  from  thee. 

10  My  heart  panteth,  my  strength  faileth  me : 

As  for  the  light  of  mine  eyes,  it  also  is  gone  from  me. 

11  My  lovers  and  my  friends  stand  aloof  from  my  sore ; 
And  my  kinsmen  stand  afar  off. 

12  They  also  that  seek  after  my  life  lay  snares  for  me; 
And  they  that  seek  my  hurt  speak  mischievous  things, 
And  imagine  deceits  all  the  day  long. 

13  But  I,  as  a  deaf  man,  heard  not; 

And  I  was  as  a  dumb  man  that  openeth  not  his  mouth. 

14  Thus  I  was  as  a  man  that  heareth  not, 
And  in  whose  mouth  are  no  reproofs. 

15  For  in  thee,  O  Lord,  do  I  hope : 
Thou  wilt  hear  O  Lord  my  God. 

16  For  I  said,  Hear  me,  lest  otherwise  they  should  rejoice  over  me: 
When  my  foot  slippeth  they  magnify  themselves  against  me. 

17  For  I  am  ready  to  halt, 

And  my  sorrow  is  continually  before  me. 

18  For  I  will  declare  mine  iniquity; 
I  will  be  sorry  for  my  sin. 

19  But  mine  enemies  are  lively,  and  they  are  strong: 
And  they  that  hate  me  wrongfulLy  are  multiplied. 


PSALM  XXXVIII. 


261 


20  They  also  that  render  evil  for  good 

Are  mine  adversaries ;  because  I  follow  the  thing  that  good  is. 


21  Forsake  me  not,  O  Lord  : 

O  my  God,  be  not  far  from  me. 

22  Make  haste  to  help  me, 
O  Lord  my  salvation. 


EXEG£TICAL  AND  CRITICAL. 

For  the  Title  comp.   Introduct.,  \  6,  No.  8. 

The  Psalm  begins  (ver.  7)  with  the  same  petition 
as  Ps.  vi.,  that  God  will  bring  the  sufferings,  en- 
dured by  the  petitioner  as  a  punishment  for  his  sins, 
to  an  end,  that  He  will  cease  from  His  judgment 
of  wrath.  This  prayer  is  based  upon  the  fact, 
that  the  sufferings,  sent  upon  him  by  God  (ver.  2) 
and  deserved  by  great  sins  (vers.  3,  4),  have  en- 
tirely worn  him  out  .in  body  and  soul  (vers.  5-7), 
so  that  he  can  only  sigh  to  God  (ver.  8)  in  the 
greatest  anguish  and  abandonment  (ver.  9).  For 
his  friends  have  withdrawn  from  him  (ver.  10),  and 
his  enemies,  who  aspire  after  his  life,  regard  him 
as  lost  (ver.  11).  But  he  does  not  heed  them,  or 
contradict  them  (vers.  13,  14),  but  has  put  his 
hope  in  Ood  (vers.  15,  1G).  For  he  is  now  in  the 
most  extreme  bodily  iveakness  and  anguish  of 
heart,  on  account  of  his  sins,  the  guilt  of  which 
he  confesses  (vers.  17,  18)  ;  and  his  enemies  are 
active,  numerous,  and  they  hate  him,  although  he 
has  given  them  no  reason,  but  rather  has  sought 
to  do  them  good  (vers.  19,  20),  hence  his  sighing 
prayer  for  the  help  of  Jehovah,  whom  his  faith  is 
still  able  to  apprehend  and  confess  as  his  God, 
and  as  his  salvation  (vers.  21,  22).  Hengst.  sup- 
poses that  this  Psalm  did  not  originate  from  the 
circumstances  of  an  individual,  but  was  uttered 
by  the  righteous  personified,  and  that  the  peculiar 
sufferings  are  due  to  the  enmity  of  the  wicked, 
whose  number  and  superiority  is  regarded  as  an 
evidence  of  Divine  visitation,  which  thus  considered, 
make  him  miserable  and  worn  out  in  body  and 
soul.  Others  suppose  that  the  sufferings  of  the 
entire  people,  or  the  pious  portion  of  them,  oc- 
casioned by  heathen  oppressors  or  ungodly  ene- 
mies, are  described  by  a  late  prophet  (Chald., 
Isaki,  Rosenm.  II.),  perhaps  by  Jeremiah  (De 
Wette),  under  the  figure  of  a  sickness.  These 
views,  however,  are  opposed  by  the  contents  and 
statements  of  the  Psalm  A  real  man  laments, 
sighs,  and  implores,  on  account  of  plagues  which 
severely  afflict  him  personally ;  but  the  cause  of 
his  sufferings  does  not  appear  to  be  wicked  ene- 
mies, who  abuse  him  and  wound  him  bodily  (Hit- 
zig  with  reference  to  Jer.  xx.  2,  which  however 
the  strong  self-accusations  do  not  suit),  or  whose 
attacks  and  complaints  had  caused  his  sufferings, 
which  are  described  partly  under  the  figure  of 
sickness,  partly  are  brought  under  the  idea  of 
moral  guilt  (llupfeld).  The  enemies  are  not 
mentioned  until  the  second  half  of  the  Psalm, 
and  then,  it  is  true,  as  deadly  enemies,  yet  not 
as  those  which  have  caused  the  bodily  sufferings 
described  fully  at  the  beginning,  but  rather  as 
those  who  have  used  these  things  as  snares  and 
accusations  against  him.  The  bodily  sufferings 
are  represented  as  a  real  sickness,  although  not 
exactly  as  leprosy  (Ewald,  Kb'ster,  Maurer) ;  yet 


the  sick  man  himself  regards  his  miserable  con- 
dition as  sufferings  sent  by  God  as  a  punishment 
for  his  sins  ;  and  from  this  visitation  is  developed 
his  consciousness  of  guilt,  his  continued  moral  pain, 
his  confession  of  sin,  and  at  the  same  time  his 
correct  behaviour  towards  his  adversaries  and  his 
God  ,  towards  his  adversaries,  which  without  rea- 
son, yea,  against  all  right,  are  at  enmity  with 
him,  instead  of  thanking  him  for  the  benefits 
they  have  received,  and  recognizing  his  moral 
efforts  ;  towards  his  God,  on  whom  he  ceases 
not  to  wait  as  his  help,  abandoning  all  self-help, 
and  all  excuses,  and  to  whom  as  near  to  assist 
him,  he  exclusively  directs  his  prayer.  By  this 
view  the  bond  of  unity  between  the  two  parts 
of  this  Psalm,  often  missed,  may  be  shown, 
and  its  relationship  with,  as  well  as  its  difference 
from  Ps.  vi.,  be  placed  in  a  stronger  light ;  so 
likewise  its  order  among  David's  penitential 
Psalms.* 

Sir  I.  ("Ver,  1.  This  verse  is  the  same  as  ver. 
1  of  Psalm  vi.,  with  merely  one  verbal  substitu- 
tion of  the  synonym  HJfp  for  ^X  Bakius  has 
the  following  paraphrase*  "  Corripe  sane  per  le- 
gem, castiga  per  crucem,  7?iillies  promerui,  negare 
non  possum ;  sed  castiga,  quseso,  me  ex  amore  ut 
paler,  non  ex  furore  etfervore,  ut  judex ;  ne  punias 
juslitiie  rigore,  sed  misericordim  dulcore." — C. 
A.  B.] 

Ver.  2  For  Thine  arrows  have  sunk  into 
me.— This  figurative  expression  is  used  not  only 
of  leprosy  (Job  vi.  4),  but  likewise  of  hunger 
(Ezek.  v.  1G),  and  generally  of  calamities  of  Di- 
vine visitation  (Dent,  xxxii.  23).  Hence  it  fol- 
lows from  this  various  use  of  the  figure,  that  it 
is  inadmissible  to  limit  this  to  a  particular  kind 
of  visitation,  yet  not  that  the  following  descrip- 
tion of  sickness  is  to  be  regarded  merely  as  figu 
rative. 

Str  II  Ver  3  Soundness.— The  expres- 
sions in  Isa.  i.  6,  which  are  entirely  similar,  do 
not  imply  that  they  are  figurative  in  this  Psalm. 
For  Isaiah  refers  to  the  body  of  the  people.  In 
such  a  connection  he  might  very  well  look  upon 
sins  as  abscesses,  and  moral  ruin  under  the  figure 
of  phases  of  sickness,  without,  danger  of  being 
misunderstood.  But  this  explanation  is  inadmis- 
sible for  this  Psalm,  although  it  has  been  pro- 
moted by  the  Vulgate  after  the  Sept.,  which  has 
in  ver.  3b:  non  est  pax  ossibus  meis,  and  in  ver. 


*  [Delitzsch  :  "In  this  Psalm  a  peculiarity  of  the  peniten 
tial  Psalms  is  repeated,  namely,  that  the  petitioner  has  to 
lament  not  only  that  his  soul  and  body  are  worn  out,  but 
hk.-v.  fee  over  external  enemies,  who  come  forth  as  his  adver- 
sarles  and  make  his  gins  an  occasion  of  preparing  ruin  for 
him.  This  is  owing  to  the  fact  that  the  Old  Testament  be* 
liever,  whose  consciousness  of  sin  was  not  so  spiritual  and 
deep  as  in  the  believer  of  the  New  Testament,  almost  always 
was  sensible  of  the  external  act  of  sin.  The  enemies  which 
then  would  prepare  for  him  ruin,  are  the  instruments  of  the 
Satanic  power  Of  evil,  who  desire  his  death,  whilst  God  de- 
sires hitr'life,  as  is  likewise  felt  by  the  New  Testament  be- 
liever even  without  external  enemies." — C.  A.  P.J 


262 


THE  FIRST  BOOK  OF  PSALMS. 


7  a,  with  many  ancient  Psalters  after  the  Cod. 
Vat.  of  the  Sept.,  animamea  impleta  est  illusioni- 
bus,  whilst  the  Cod.  Alex.,  as  likewise  Symmach. 
has  the  reading  iftvai  instead  of  tyvxh- — [No 
health  in  my  bones. — Perowne:  "  Such  is 
the  proper   and   original  meaning   of  the  word 

DlSty  (shalom),  integritas ;  "peace,"  being  the 
derived  meaning,  peace  only  there  properly  ex- 
isting, where  all  is  complete  and  entire,  nothing 
wanting."  The  same  is  true  with  the  German 
Heil  which  is  used  here  by  most  interpreters. — 
C.  A.  B.J 

[Ver.  4.  Gone  over  my  head. — A  usual 
figure  of  danger  and  trouble  taken  from  a  flood 
of  water,  comp.  Ps.  xviii.  16. — Too  heavy  for 
me. — They  are  conceived  as  a  burden  weighing 
upon  the  conscience,  incapable  of  being  borne 
any  longer.  Comp.  Gen.  iv.  13,  and  Ps.  xxxii. 
4,  where  the  hand  of  God  is  felt  in  them  — C. 
A.  B.] 

[Str.  III.  Ver.  5.  My  bruises  stink  and 
run. — Alexander:  "  The  two  verbs  both  denote 
suppuration,  the  first  in  reference  to  the  offen- 
sive smell,  the  second  to  the  running  or  dis- 
charge of  matter." — Foolishness: — Perowne: 
"  His  sin,  as  seen  now  in  its  true  light,  showing 
itself  to  be  folly,  for  all  sin  is  self-destruction. 
This  confession  of  his  sin  is  in  fact,  at  the  same 
time,  a  confession  of  the  justice  of  his  punish- 
ment." 

Ver.  6.  I  am  bent,  I  am  bowed  down 
exceedingly,  all  day  long  I  go  about 
squalid. — Delitzsch  :  '•  Being  so  deeply  sick  in 
soul  and  body,  he  must  be  greatly  bent  and 
bowed  down.  HI^J  of  the  writhing  contraction 
of  the  body,  Isa.  xxi.  3,  Tinty  of  the  bowed- 
down  attitude,  Ps.  xxxv.  14,  ^jbn    of  a  clumsy, 

drawling  walk."  Tip  literally  black  with  dirt, 
squalid,  in  allusion  to  the  Oriental  custom  of  put- 
ting ashes  on  the  head,  and  going  about  with 
rent  and  soiled  garments  as  a  sign  of  mourning, 
vid.  Ps.  xxxv.   14.— C.  A.  B.] 

Str.  IV.  Ver.  7.  For  my  loins  are  full  of 
dryness. — H^pJ  is  understood  by  Sept.  and 
Symmach.  [vid.  ver.  3]  not  of  "blasted  or  kin- 
dled "  (properly  roasted,  dried  at  the  fire),  but 
after  another  derivation  (Isa.  iii.  5),  of  disre- 
spect and  scorn.  The  loins  are  brought  into 
view  as  the  seat  of  strength,  but  are  here  desig- 
nated not  as  dried  out,  dried  up  (Luther,  Heng- 
stenberg),  which,  so  far  as  they  had  become 
weak,  would  be  full  of  that  which  contempt 
heaped  upon  the  sick  man,  full  of  scorn,  which 
issues  from  the  loins  (Schegg) ;  they  are  here 
described  as  full  of  dryness.  It  is  doubtful 
whether  we  could  understand  by  this  "  blasted  " 
(Camph.).  Burning  sores  (Ewald)  would  be  bet- 
ter. The  reference  is  certainly  not  to  a  burning 
fever  (Chald.,  Calvin,  Geier,  ct  al.)  in  the  bowels 
(many  recent  interpreters  after  Bochart);  still 
less  as  a  figurative  expression  of  the  withering, 
consuming  power  of  sorrow  (Hupf.).  The  con- 
struction demands  a  material  object,  leads  rather 
to  a  special  condition  of  sickness. 

Ver.  8.  [I  am  benumbed,  cold,  chilly,  tor- 
pid, in  contrast  with  the  warmth  and  ei\ergy  of 
life.    It  is  used  of  the  disappearing  of  the  warmth 


of  life,  and  at  the  same  time  of  the  stopping  of 
the  pulse  and  even  life  itself.  Perowne  thinks 
that  it  refers  to  the  alternations  of  a  fever  fit,  and 
refers  to  the  burning  inflammation  in  the  pre- 
ceding verse.  But  it  is  better  with  our  author  not 
to  think  of  a  fever,  but  of  a  state  of  feebleness,  in 
connection  with  the  real  loathsome  disease  which 
was  upon  him. — C.  A.  B.] — I  roar  from  the 
moaning  of  my  heart. — Hitzig  proposed  the 

reading  y2l  or  JO;  instead  of  "3/  (Begriff  der 
Kritik,  S.  120  sq.),  and  to  translate  "I  cry  more 
than  the  roaring  of  the  lion."  Afterwards  he 
rejected  this  conjecture,  and  contended  against 
it,  to  the  regret  of  Olsh.  The  words  are  not  at 
all  tautological,  but  express  that  the  sighing  of 
the  mouth  originates  from  the  moaning  of  the 
heart. 

[Str.  V.  Ver.  10.  My  heart  palpitates  — 
Alexander :  The  palpitation  of  the  heart,  de- 
noting violent  agitation,  is  combined  with  loss  of 
strength  and  dimness  of  the  eyes,  so  often  men- 
tioned as  a  sign  of  extreme  weakness.  See  above 
ou  Ps.  xiii.  3  and  compare  Pss.  vi.  7  ,  xxxi.  9, 
xl    12"— C.  A.  B.] 

Str  VI.  Vers.  11,  12  Away  from  the  pre- 
sence of  my  plague  — The  translation  of  Lu- 
ther originates  from  the  Vulgate,  amici  mei — ad- 
versum  me  appropinquaverunt.  It  has  likewise  in 
the  following  line;  vim  faciebant  [i^ejita^ovro),  in- 
stead of:  have  laid  snares.  The  Sept.  has  read 
Vli  instead  of  E#pJ  or  confounded  the  two.  But 
the  latter  is  rendered  evident  here  by  a  play  upon 
the  words  in  the  Hebrew. 

[Str.  VII.  Ver.  13.  Deaf— dumb.— Alexan- 
der: "The  same  two  words  for  deaf  and  dumb  are 
used  together  in  Ex.  iv.  11.  Not  only  the  idea, 
but  the  form  of  expression  in  this  sentence,  is 
copied  by  Isaiah  in  his  prophetical  description 
of  Christ's  sufferings  (Isa.  liii.  7),  and  seems  to 
have  been  present  to  our  Saviour's  own  mind 
when  He  '  held  his  peace  '  before  the  High  Priest 
(Matth.  xxvi.  62,  63),  and  'gave  no  answer'  to 
the  Roman  Governor  (John  xix.  9)." 

Ver.  14.  In  whose  mouth  there  are  no 
replies. — Delitzsch:  "The  consciousness  of 
guilt  and  resignation  stop  his  mouth,  so  that  he 
may  not  and  cannot  refute  the  false  accusations 
of  his  enemies ;  he  has  no  counter  evidence  to 
justify  himself." — C.  A.  B.]* 

Str.  VIII.  [Ver.  15.  Thou  wilt  hear.— The 
thou  is  emphatic,  and  is  thus  contrasted  strongly 
with  the  enemies  before  whom  the  Psalmist  was 
dumb,  making  no  replies,  but  pleading  alone  be- 
fore God.  Riehm  :  "This  expectation  is  based 
upon  reasons  adduced  by  three  '3  following  one 
another,  yet  co-ordinate;  ver.  16,  upon  the  wish 
which  he  has  expressed,  and  to  which  God  is  to 
respond  by  hearing  it ;  ver.  17,  upon  the  great- 
ness of  his  misery  ;  ver.  18,  upon  his  penitence." 
— C.  A.  B.] 

Ver.  17.  The  Vulgate  after  the  Sept.  differs 
from  the  Hebrew  text,  and  has:  in flayella para- 


*  [Calvin  sees  two  reasons  for  his  silence;(l)  his  enemies 
would  not  suffer  him  to  sneak;  (2)  his  own  patient  submission 
to  the  will  of  God.  Perowne 'thinks  that  only  the  last  is 
prominent  here,  but  it  seems  better  with  Delitzsch  to  think 
of  his  own  consciousness  of  guilt,  under  the  severity  of  the 
Divine  chastisement  stopping  his  mouth  with  reference  to 
the  slanders  of  his  enemies  as  he  appeals  to  Uod  to  hear  him 
as  iu  ver.  l&sq. — C.  A.  B.] 


PSALM  XXXVIII. 


203 


(us  sum.  [The  Hebrew  text  is,  however,  correct, 
and  the  translation  lam  ready  to  halt  or  fall  down 
sufficiently  assured. — C.  A.  15.] 

S/r.  IX.  Ver.  19.  But  mine  enemies  are 
lively,  are  numerous. — The  reading  main- 
tained by  the  ancient  translations  D"H  may  be 
interpreted  after  1  Sam.  xxv.  G.  Most  recent 
interpreters  suppose  alter  Iloubigant  that  this 
reading  is  a  corruption  from  D3n,  that  is,  with- 
out cause,  Pss  xxxv.  19  ;  lxix.  4. 

Ver.  20.  After  this  verse  many  Greek  and  La- 
tin, all  the  iEthiopic,  and  some  of  the  Arabic, 
and  one  of  the  Syriac  Psalters,  have  the  addi- 
tional clause:  et projecerunt  me  dilectum  tanquam 
mortuum  abominalum  (comp.  Isa.  xiv.  19),  ex- 
plained by  Theodoret  of  Absalom's  behaviour 
towards  David. 

[Sir.  X.  Vers.  21,  22.  These  petitions  are  fre- 
quent in  the  Psalms.  Comp.  Pss.  x.  1  ;  xiii.  1  ; 
xxii.  1,  19;  xxxv.  22.  Delitzsch:  "He  closes 
with  sighs  for  help.  He  does  not  gain  that  the 
darkness  of  wrath  should  be  lighted  up.  The 
fides  supplex  does  not  become  fides  triumohans. 
But  the  closing  words,  'Lord,  my  salvation,' 
show  the  difference  between  Cain's  penitence  and 
David's.  True  penitence  has  faith  in  itself,  it 
doubts  of  self,  but  not  of  God." — C.  A.  I).] 

DOCTRINAL   AND   ETHICAL. 

1.  When  a  man  perceives  the  chastening  hand 
of  God  in  his  severe  sufferings,  and  tastes  the 
righteousness  of  the  Lord  therein,  his  sufferings 
may  be  very  painful,  yet  if  he  values  his  com- 
munion with  God,  the  experience  of  the  Divine 
wrath  and  his  grief  on  account  of  his  personal 
guill  will  be  still  more  painful.  Therefore  he  will 
pray  first,  not  for  the  cessation  of  his  bodily  suf- 
ferings, his  external  plague,  his  temporal  afflic- 
tion, although  he  may  be  laid  upon  a  bed  of 
painful  sickness  and  worried  even  to  the  exhaus- 
tion of  his  strength  ;  he  prays,  first  of  all,  for 
the  removal  of  the  angry  judgment  of  God  and 
the  anxiety  of  heart  on  account  of  li is  sins. 

2.  In  severe  sickness  and  other  visitations  of 
God,  we  learn,  often  for  the  first  time,  the  crush- 
ing weight  of  the  chastening  hand  of  God,  the 
depth  of  guilt  which  exceeds  all  human  thought 
and  imagination,  the  deadly  power  of  sin  which 
destroys  soul  and  body.  But  this  most  torment' 
ing  experience  helps  the  sinner  to  permanent 
health,  if  he  does  not  complain,  in  his  cries  over 
his  misery  or  the  treatment  he  has  received,  but 
charges  himself  with  folly  and  sin,  and  if  lie  does 
not.  despair,  but  confesses  his  guilt  with  penitence. 

3.  He  has  to  undergo  a  severe  conflict  if  his 
friends  withdraw  from  him  in  the  days  of  his 
necessity  and  anguish,  when  Divine  chastisement 
has  come  upon  him,  and  his  enemies  approach 
him  with  charges  and  accusations,  especially  if  he 
is  entitled  to  a  very  different  treatment  on  ae- 
count  of  his  previous  relations  with  them.  Thus 
the  genuineness  of  his  repentance  is  tested.  The 
decision  with  reference  to  salvation  takes  place, 
when  the  afflicted  man  earnestly  withstands 
every  temptation  to  self  justification,  renounces 
all  attempts  to  help  himself,  and  resigns  himself 
with  sincere  self-abnegation  to  God  with  confes- 
sion and  prayer,  and  waits  on  God  with  the 
hope  that  his  prayer  will  be  heard. 


4.  The  virtue  of  this  patient,  devout  and  trust- 
ing waiting  upon  God,  consists  in  the  faith  of 
the  penitent,  by  which,  in  all  his  ill  desert,  he 
yet  apprehends  God  as  his  God,  and  trusts  in 
Him  as  the  God  of  his  help  notwithstanding  the 
superiority  of  his  enemies  and  the  strong  feeling 
of  his  own  weakness.  He  leaves  the  manner  &nd 
the  means  of  help  to  God.  But  he  may  pray 
most  pressingly  that  God  will  draio  near;  for 
this  is  a  token  to  the  penitent,  of  His  mercy  and 
a  sign  of  His  readiness  to  grant  his  supplication  ; 
for  although  he  is  forsaken  by  nil  the  world  and 
despairs  of  himself,  yet  he  does  not  doubt,  but 
knows  and  apprehends  his  salvation  in  God  the 
Lord.   Ps.  xxii.  19;  xxxv.  3. 

IIOMILETICAL  AND   PRACTICAL. 

Sin  prepares  wrath,  and  the  wrath  of  God  has 
sharp  iveapons  ;  but  God  maybe  sought  by  the 
penitent. — Sin  involves  the  visitation  of  Divine 
wrath;  but  repentance  implores  and  obtains 
forbearance. — Sin  ruins  people:  but  those  who 
are  converted  to  God  will  not  be  lost. — Fire  in 
the  conscience  is  worse  than  fire  in  the  bones. — 
The  fire  of  the  Divine  wrath  should  excite  not 
only  grief  on  account  of  the  punishment  of  sin, 
but  likewise  sincere  repentance  in  the  heart  of 
the  sinner. — Stricken  by  the  hand  of  God,  accused 
by  his  own  conscience,  forsaken  by  his  best 
friends,  a/tacked  by  his  worst  enemies,  the  sinner 
is  3-et  not  ruined,  but  delivered,  if  he  is  converted 
to  God  in  his  misery  by  his  sins. — Whom  God 
visits  with  chastisement  He  will  take  to  Himself 
but  it  is  necessary  that  He  should  rescue  him 
from  the  way  of  ruin. — It.  is  not  enough  to  taste 
the  consequences  of  sin,  you  must  confess  their 
punishableness,  their  folly,  their  guilt,  if  you 
would  obtain  deliverance. — He  who  totters  under 
the  hand  of  God  may  be  saved  from  filling,  if  he 
grasps  the  hand  which  .smites  him. — God  chastises 
sinners  earnestly,  but  not  in  order  to  kill  them, 
but  to  give  life,  if  they  will  only  observe  and 
learn  to  seek  Him.  —  True  repentance  does  not  de- 
spair ;  although  abandoned  by  all  the  world,  it 
seeks  salvation  in  God. — The  sick-bed  may  become 
a  bed  of  victory,  1 )  by  humiliation  under  the  strong 
hand  of  God;  2)  by  penitent  confession  of  sin;  3) 
by  believing  apprehension  of  God  as  the  God  of 
help  and  salvation. 

Starke:  God  can  seldom  bring  us  to  repent- 
ance without  chastisement,  and  He  chastens  us 
in  order  that  we  may  not  regard  ourselves  as 
guiltless. — No  one  knows  what  the  anguish  of 
conscience  is,  who  has  not  experienced  it,  and 
been  obliged  to  struggle  with  sin  and  the  wrath 
of  God  ,  there  is  no  grief  in  the  world  to  be  com- 
pared with  it. — The  hearts  of  many  are  like  a 
rock  from  which  the  arrows  rebound.  Blessed 
are  those  whose  souls  are  wounded  unto  salva- 
tion by  God's  arrows.— Sin  wounds  a  man  unto 
death,  not  only  in  his  soul,  but  often  it  seizes 
upon  his  body  and  makes  him  utterly  miserable. 
— It  is  lamentable,  that  whilst  every  animal 
helps  his  fellow,  man  alone  causes  all  kinds  of 
sufferings  and  mishaps  to  his  fellows. — It  is  not 
necessary  for  you  to  hear  and  speak  when  God 
has  taken  this  upon  Himself  for  you.  You  may 
be  entirely  still. — The  ungodly  and  hypocritical 
seek  to  deny  and   conceal   their  sins  as   far  as 


264 


THE  FIRST  BOOK  OF  PSALMS. 


possible,  but,  the  pious  confess  that  they  are 
guilty  before  God  ami  man.— The  pious  have 
their  faults,  but  this  is  not  the  reason  why  they 
are  persecuted  by  the  world,  it  is  because  tbey 
will  not  live  as  the  world  would  have  them. — 
If  it  is  your  desire  not  to  be  forsaken  by  God, 
take  care  that  you  do  not  depart  from  Him  by  a 
wicked  life  and  conformity  to  the  world. 

Luther:  Truly  to  feel  sin  and  tremble  on  ac- 
count of  a  wicked  conscience,  is  torture  above 
all  other  torture.  External  persecutors  boldly 
help  to  this;  for  they  hunt  a  man  in  his  con- 
science, boast  against  the  righteous,  that  God  is 
with  them. — And  because  He  withholds  conso- 
lation, such  terror  of  heart  must  ensue,  as  if 
God  were  angry  on  account  of  sin.  But  yet 
David  teaches  us  to  hold  fast  and  not  despair, 
and  defends  himself  against  their  boasting  with 
prayers,  and  rises  upon  Divine    promises,  and 

lays  hold  of  his  cause  by  the  true  handle 

Thus  we  should  pray  and  not  despair  in  any 
anxiety  of  soul,  although  we  are  sinners  and 
feel  deeply  the  burden  of  sin  and  its  tempest. — 
Osiander:  We  should  not  pray  that  our  Hea- 
venly Father  should  not  chastise  us  at  all  (comp. 
Heb.  xii.  5),  but  that  He  should  chastise  us  with 
the  rod  of  the  parent  and  not  punish  us  with  the 
sword  of  justice. — Selnekker:  I  am  well  satis- 
fied with  my  cross,  for  my  sinful  nature  needs  it 
well. — Frisch:  If  God  has  shot  His  arrows  from 
heaven  into  you,  you  must  send  the  arrows  of 
prayer  to  heaven,  and  implore  His  grace;  if  He 
has  laid  His  heavy  chastening  hand  upon  your 
neck,  you  must  lay  your  hand  of  faith  on  your 
heart ;  thus  will  He  bind  up  your  wounds  and 
quicken  you  after  the  affliction. — Rieger:  At 
first  David  depends  on  the  mercy  of  God;  then 
he  invokes  the  searching  omniscience  of  God ; 
finally  he  supplicates  the  speedy  help  of  God. — 
Tholuck:  We  acquire  a  deeper  knowledge  of 
the  state  of  our  hearts,  by  our  behaviour  when 
afflicted  (impatient  complaints,  faint-heartedness, 
disinclination  to  prayer),  than  we  ever  could  in 
good  days. — If  the  tempter  can  convince  the 
soul,  when  sufferings  are  long  continued,  that 
God  does  not  trouble  Himself  at  all  about  it, 
that  is  the  hottest  affliction. — Diedrich  :  God 
sends  afflictions  upon  us  that  we  may  thereby  be 
brought  to  a  more  thorough  knowledge  of  our- 


selves.— Taube  :  In  time  of  trouble  we  see  how 
soon  our  own  strength  fails,  and  the  humble 
knowledge  of  this  is  one  of  the  blessings  of  re- 
pentance.— Thym  :  We  are  comforted  uuder  the 
severest  pains.  1)  By  the  word  about  Christ, 
2)  by  prayer  to  Christ,  3)  by  strength  from 
Christ. — The  sufferings  of  earth  :  1)  their  na- 
ture;  2)  their  origin;  3)  our  behaviour  under 
them. 

[Matt.  Henry:  Our  wounds,  by  sin,  are 
oftentimes  in  a  bad  condition,  no  care  taken  of 
them,  no  application  made  to  them,  and  it  is 
owing  to  the  siuner's  foolishness,  in  not  confess- 
ing sin.  Ps.  xxxii.  3,  4.  A  slight  sore  neglected 
may  prove  of  fatal  consequences,  and  so  may  a 
slight  sin,  slighted  and  left  unrepented  of. — 
The  less  notice  we  take  of  the  unkindness  and 
injuries  that  are  done  us,  the  more  we  consult 
the  quiet  of  our  own  minds.  —  When  our  enemies 
are  most  clamorous,  ordinarily  it  is  our  prudence 
to  be  silent,  or  to  say  little,  lest  we  make  ill 
worse. — If  we  are  truly  penitent  for  sin,  that 
will  make  us  patient  under  affliction,  and  par- 
ticularly under  unjustcensures. — Barnes  :  Trou- 
ble never  accomplishes  its  proper  effect  unless  it 
leads  us  to  God  ;  and  anything  that  will  lead  us 
to  Him  is  a  gain  in  the  end. — No  Christian,  when 
he  comes  to  die,  ever  feels  that  he  has  been  too 
much  afflicted,  or  that  any  trial  has  come  upon 
him  for  which  there  was  not  occasion,  and  which 
was  not  designed  and  adapted  to  do  him  good. — 
Spurgeon:  It  seems  strange  that  the  Lord 
should  shoot  at  His  own  beloved  ones,  but  in 
truth  He  shoots  at  their  sins  rather  than  them, 
and  those  who  feel  his  sin-killing  shafts  in  this 
life,  shall  not  be  slain  with  His  hot  thunderbolts 
in  the  next  world. — It  is  well  when  sin  is  an 
intolerable  load,  and  when  the  remembrance  of 
our  sins  burdens  us  beyond  endurance. — None 
more  lonely  than  the  broken-hearted  sinner,  yet 
hath  he  the  Lord  for  his  companion. — Until  the 
Holy  Ghost  applies  the  precious  blood  of  Jesus, 
a  truly  awakened  sinner  is  covered  with  raw 
wounds  which  cannot  be  healed  nor  bound  up, 
nor  mollified  with  ointment. — We  shall  not  be 
left  of  the  Lord.  His  grace  will  succor  us  most 
opportunely,  and  in  heaven  we  shall  see  that  we 
had  not  one  trial  too  many  or  one  pang  too 
severe. — C.  A.  B.] 


PSALM  XXXIX. 

To  the  chief  Musician,  even  to  Jeduthun,  A  Psalm  of  David. 

1  I  said,  I  will  take  heed  to  my  ways,  that  I  sin  not  with  my  tongue: 
I  will  keep  my  mouth  with  a  bridle, 

While  the  wicked  is  before  me. 

2  I  was  dumb  with  silence,  I  held  my  peace,  even,  from  good ; 
And  my  sorrow  was  stirred. 


PSALM  XXXIX. 


265 


3  My  heart  was  hot  within  me ; 
While  I  was  musing  the  fire  burned : 
Then  spake  I  with  my  tongue, 

4  Lord,  make  me  to  know  mine  end, 
And  the  measure  of  my  days,  what  it  is; 
That  I  may  know  how  frail  I  am. 

5  Behold,  thou  hast  made  my  days  as  a  hand-breadth ; 
And  mine  age  is  as  nothing  before  thee: 

Verily  every  man  at  his  best  state  is  altogether  vanity.     Selah. 

6  Surely  every  man  walketh  in  a  vain  shew: 
Surely  they  are  disquieted  in  vain : 

He  heapeth  up  riches,  and  knoweth  not  who  shall  gather  them. 

7  And  now,  Lord,  what  wait  I  for? 
My  hope  is  in  thee. 

8  Deliver  me  from  all  my  transgressions : 
Make  me  not  the  reproach  of  the  foolish. 

9  I  was  dumb,  I  opened  not  my  mouth; 
Because  thou  didst  it. 

10  Remove  thy  stroke  away  from  me: 

I  am  consumed  by  the  blow  of  thine  hand. 

11  When  thou  with  rebukes  dost  correct  man  for  iniquity, 
Thou  makest  his  beauty  to  consume  away  like  a  moth : 
Surely  every  man  is  vanity.     Selah. 

12  Hear  my  prayer,  O  Lord,  and  give  ear  unto  my  cry; 
Hold  not  thy  peace  at  my  tears : 

For  I  am  a  stranger  with  thee, 

And  a  sojourner,  as  all  my  fathers  were. 

13  O  spare  me,  that  I  may  recover  strength, 
Before  I  go  hence,  and  be  no  more. 


EXEGETICAL   AND   CRITICAL. 

For  the  Title,  comp.  Introduct.  §  12,  No.  6. 
This  Psalm  is  related  in  many  particulars  to  Ps. 
lxii.  and  has  likewise  many  features  in  common 
with  Job,  and  in  some  respects  with  Ps.  xxxviii. 
The  Psalmist  has  undertaken  to  be  silent  respect- 
ing his  sufferings,  in  the  presence  of  the  ungodly 
lest  he  should  sin  in  his  speech  (ver.  1).  He 
has  been  silent  a  short  time  in  submission,  but  the 
burning  and  violent  pain  of  his  heart,  enkindled 
to  ill-humor  in  brooding  over  this  unfortunate 
state  of  affairs,  has  found  vent  by  the  tongue 
(vers.  2-3).  The  context  does  not  indicate  that 
he  has  uttered  such  words  in  the  presence  of  his 
enemies  as  have  endangered  his  life,  as  Hitzig  con- 
U'tuls  referring  to  an  older  cotemporary  of  the 
prophet  Jeremiah.  Moreover  the  following 
words  are  not  in  favor  of  taking  them  as  a 
statement  of  what  the  Psalmist,  uttered  when  in 
ill-humor  (Calvin,  Hengst.).  They  do  not  ex- 
press the  self-accusation,  that  he  then  desired 
death  as  the  end  of  his  sufferings  and  prayed  for 
an  indication  of  its  nearness.  They  express  the 
present  petition  and  wish,  that  God  will  make 
the  afflicted  man  conscious  of  the  shortness  of  life 
(ver.  4),  in  accordance  with  the  universal  per- 


ishableness  of  man  (ver.  5).  If,  namely,  all 
mortal  movements  are  a  noise  about  nothing  (ver. 
6),  the  best  thing  for  the  Psalmist  is  waiting  on 
the  Lord  (ver.  7),  whom  now  he  implores,  to 
deliver  him  from  all  his  transgressions  and  not 
make  him  the  scorn  of  the  ungodly.  He  does 
not  desire  nor  does  he  venture  to  complain  that 
God  has  involved  him  in  these  sufferings  (ver. 
9) ;  on  the  contrary  he  implores  the  re- 
moval of  the  stroke  of  His  hand,  because  this 
would  destroy  him  (ver.  10),  considering  the 
guilt  and  weakness  of  man  (ver.  11).  Therefore 
he  can  pressingly  implore  the  hearing  of  his 
prayer,  which  is  accompanied  with  tears,  be- 
fore his  departure,  on  account  of  the  shortness  of 
his  earthly  pilgrimage  (vers.  12-13).  The  same 
words  as  those  in  the  second  half  of  ver.  12  are 
found  in  David's  mouth  in  1  Chron.  xxix.  15. 
The  language  is  more  transparent  than  usual 
and  sticks  closer  to  the  subject.  [Ewald:  "It 
is  the  most  beautiful  of  all  the  elegies  in  the 
Psalter." — "  It  has  great  and  not  accidental  re- 
semblances to  thediscourses  of  Job  iii.-xxxi.,  and 
since  the  poets  are  different  in  the  color  of  the 
language  and  the  arrangement  of  the  verses, 
cither  this  author  has  read  the  book  of  Job,  or 
the  author  of  the  book  of  Job  was  stimulated  by 


26G 


THE  FIRST  BOOK  OF  PSALMS. 


the  lamentation  of   this  Psalm    to  seek   a  higher 
solution,  the  latter  is  more  probable." — C.  A.B.] 

Str.  I.  Ver.  1.  While  the  wicked  is  in 
my  presence. — This  expression,  in  itself,  might 
refer  to  a  sinful  speaking  against  the  present 
enemy  (Flam.,  Ruding.,  Hitzig),  or  to  expres- 
sions of  ill-will  on  account  of  the  prosperity  of 
the  wicked  which  was  before  his  eyes,  as  Ps. 
xxxvii.  (Geier,  J.  EL  Mich.,  KSsrer,  Delitzsch) ; 
but.  since  the  poet  is  throughout  the  Psalm  occu- 
pied only  with  his  own  situation  (Hupfeld),  it  is 
best  to  think  of  murmuring  against  God  on  ac- 
count of  his  own  severe  sufferings,  as  Ps. 
xxxviii.  13sq.,comp.  Job  i.  22;  ii.  10,  (Kimchi, 
Calvin,  De  Wette,  Ilengst.),  in  which  he  is  in 
danger  of  becoming  a  scorn  of  fools  (ver.  8.). 

Str.  II.  Ver.  2.  Away  from  prosperity. — 
In  the  situation  above  described  the  afflicted 
man  is  silent  for  awhile,  and  indeed  31L30- 
Since  words  of  silence  never  have  their  object 
with  JO  the  explanation  "about  good,"  e.g.,  the 
law  and  praise  of  God,  prosperity  and  joy, 
(Chald.,  Aquil.,  Rabbins,  many  of  the  older  in- 
terpreters until  Rosenm.),  or  what  might  serve 
as  a  justification  against  slander  (Calvin, 
Ruding.),  are  inadmissible.  It  might  possibly 
be  interpreted,  "I  was  silent  respecting  pros- 
perity," in  so  far  as  it  was  not  asked  for  or  was 
dispensed  with  (Ewald,  Koster),  or  turned  away 
from  the  prosperity  of  the  wicked,  since  the 
poet  sought  to  put  the  inconsistency  to  a  dead 
silence  (Delitzsch),  which  would  certainly  be 
better  than:  turned  away  from  the  prosperous 
(Maurer).  We  might  likewise  say:  far  away 
from  good=without  joy  and  comfort  (Geier,  J. 
H.  Mich.)  or:  so  that  it  was  not  well  with  me, 
gloomy  (Hupf.),  or:  not  for  good=without  good 
results  (Hengst.).  A  hard  ellipsis,  difficult  to 
be  understood,  would  result  from  the  interpre- 
tation that  it  is  an  abbreviation  of  the  complete 
clause:  from  good  even  to  evil=utterly,  Gen. 
xxxi.  24;  2  Sam.  xiii.  22,  (Flam.,  De  Wette, 
Hitzig).  We  refer  the  obscure  and  disputed  ex- 
pression to  the  circumstance,  in  which  the  poet 
describes  himself  as  an  unfortunate  man,  whose 
pain  has  in  vain  fretted  within  him. 

[Ver.  3.  Fire  burned.— Hupfeld:  "This  is 
a  usual  figure  of  internal  excitement  and  passion, 
as  well  as  of  the  anxiety  and  pain  resulting 
therefrom,  when  it  is  denied  expression."  Comp. 
Pss.  xxii.  15;  xxxii.  3;   Is.  xx.  9.— C.  A.  B.] 

Str.  III.  Ver.  4.  Make  me  to  know,  etc. 
The  entire  manner  of  express. on  shows,  that  the 
speaker  does  not  inquire  after  the  point  of  time 
of  his  death,  because  his  sufferings  would  then 
be  at  an  end,  nor  complain  of  his  sufferings  on 
account  of  the  shortness  of  human  life,  because 
he  has  no  longer  hope  of  help;  which  then  is 
taken  as  the  subject  of  the  previous  complaint, 
derived  from  the  time  of  his  ill-humor,  as  in  Job 
vi.  7sq.  ;  vii.  7;  xiv.  1  sq.;  xvi.  22,  in  contrasted 
reference  to  the  present  patient  endurance  of 
what  God  has  done  (ver.  it),  where  Luther  im- 
properly translates:  Thou  wilt  make  it  right. 
The  speaker,  certainly  does  not  implore  instruc- 
tion respecting  the  perishableness  of  all  earthly 
and  human  things,  which  indeed  he  has  expe- 
rienced in  the  most  direct  way  in  his  own  suffer- 
ings and  which  is  presupposed  as  the  foundation 


of  his  prayer.  Its  purpose  is:  that  God,  by  His 
operation  upon  the  soul  of  the  sufferer,  may  causa 
him  to  spiritually  apprehend  this  for  moral  and 
practical  purposes,  in  order  that,  when  he  ap- 
prehends his  own  person  as  a  vanishing  thing 
in  the  midst  of  the  perishable,  he  may  not 
make  so  much  bustle  about  himself  and  his 
sufferings  in  the  world,  but  may  lay  hold  of 
God  by  faith,  as  the  only  true  support.  Thus 
there  is  unity  in  the  entire  Psalm  and  an  advance 
in  thought.  The  Psalmist  speaks  in  a  narrative 
form,  vers.  1-3,  but  subsequently  in  prayer, 
arising  out  of  the  feelings  which  the  reflection 
upon  his  previous  action  has  excited  in  him, 
and  from  which  the  previous  self-accusation  as 
well  as  the  increasing  intensity  and  preasingness 
of  the  prayer  have  originated  and  are  explained. 
If  on  the  other  hand  ver.  4  sq.,  is  regarded  as 
the  subject  of  the  speech  of  the  tongue  mentioned 
in  ver.  3,  then  we  must  either  give  an  entirely 
new  and  independent  beginning  to  the  prayer,  in 
ver.  7  (Calvin,  Ruding.,  Hengst.),  which  thus 
divides  the  Psalm  ia  two  halves,  with  which 
neither  the  refrain  of  ver.  5  in  ver.  11,  nor  the 
double  Selah  would  agree;  or  we  must  with 
Hupfeld  regard  all  spoken  after  ver.  3,  as  the 
contents  of  that  which  in  ver.  3  welled  forth 
from  the  glowing  heart  upon  the  tongue.  Then 
the  unity  of  the  Psalm  would  be  preserved,  since 
the  first  half  would  have  the  meaning  of  an  In- 
troduction; but  the  contents  do  not  suit  the 
introduction  at  all,  because  there  is  no  trace  in 
the  prayer  of  sinning  with  the  tongue.* — I  would 
know  what  a   transitory  thing  I  am. — It 

is  not  at  all  necessary  to  change  Tin  into  "17H 
after  Ps.  lxxxix.  48,  comp.  Is.  xxxviii.  11,  (Kim- 
chi, Calvin,  Cocc,  Cleric,  Hupfeld),  whose 
meaning  sevum  is  doubtful,  and  is  taken  by  Bott- 
cher  in  the  sense  of:  a  little  heap  of  earth,  dust 
(rfe  inferis,  \  274). 

Ver.  5.  Hand-breadths. — Instead  of  this 
the  Vulgate  has  mensurabdes,  and  the  ancient 
Psalters  veteres  after  the  Sept.  iraJ.aiac.,  which 
however  is  a  corruption  of  waXacardc  or  7ra/Uorac. 
which,  as  a  literal  translation  of  the  Hebrew,  is 
found  in  the  Cod.  Alex.,  and  in  Chrysostom  and 
Gregory  Nazianzen  and  even  was  known  to  Am- 
brose and  by  him  explained  not  as  the  palm  but 
as  rings.  [Hupfeld:  "It  is  used  as  a  little  mea- 
sure of  length  to  indicate  the  shortness  of  life, ' 
as  with  us,  a  span.  The  construction  is  that  of 
the  double  accusative." — C.  A.  B.] — Only  mere 
breath  is  every  man  though  he  stand 
firmly. — It  is  best  to  connect  2X2  with  D"IX  in 

contrast  with  7371.  Man  is  thus  described  as 
vigorous,  standing  firm  (Zech.  xi.  16),  strong 
in  his  own  feelings,  bold  and  stepping  securely, 
and  not  merely  as  one  "  who  lives"  (Sept.). 
It  is  certainly,  in  no  case,  to  be  connected  with 
the  following  Selah=standing  he  bowed.  It  is 
possible  to  connect  this  word  with  the  entire 
clause=only  to  mere  nothingness  is  every  man 
appointed     (Ilengst.    [Alexander]),   or  better: 


*  [Perowne  agrees  with  Hupfeld  in  what  is  the  best  view. 
"  The  words  that  he  '  spake  with  his  tongue,'  are  those  which 
follow  to  th-<  end  of  the  Psalm.  The  introduction  is  merely 
the  record  of  that  inward  struggle  out  of  which  the  Psalm 
itself  arose.  And  the  words  that  he  does  speak  are  directed 
to  God  in  prayer  for  teaching,  not  to  man  in  complaints." — 
C.  A.  B.]. 


PSALM  XXXIX. 


207 


placed  as  mere  breath  (Brjttcher),  constilutus  est. 
But  this  interpretation  is  not  necessary  and  it 
cannot  be  sustained  by  appealing  to  the  previous 
lines.  For  the  assertion  that  "before  Thee" 
(=in  Thine  eyes)  means  "according  to  God's 
regulation"  is  just  as  untenable  as  that  j'X 
never=" nothing,"  but  always,=nullity.  Hup- 
feld  adduces  as  decisive  against  it,  Is.  xl.  17  ; 
xli.  12,  24.  The  confirming  "yes"  may  be  put 
instead  of  the  restricting  "  only."*  Usage  al- 
lows the  one  as  well  as  the  other. 

Str.  IV.  Ver.  G.  Only  as  a  shadow  doth 
man  walk. — The  Rabbinical  interpretation 
that  man  walketh  "in  darkness  "  is  incorrect. 
The  bcth  is  the  so-called  belhessenlix.  [It  intro- 
duces the  predicate.  He  walks  about  consisting 
merely  of  an  unsubstantial  shadow  like  that 
image  of  himself  in  the  shadow  upon  the  ground. 
— Only  for  a  breath  do  they  make  a  noise. 
— Perowne:  "All  the  fret  and  stir,  all  the  eager 
clamor  and  rivalry  of  men,  as  they  elbow  and 
jostle  one  another  to  obtain  wealth  and  rank, 
and  the  enjoyments  of  life,  are  but  a  breath. 
Comp.  James  iv.  13,  14."— C.  A.  B.].— He 
heapeth  up. — It  makes  no  difference  in  the 
sense  whether  we  think  particularly  of  treasure. 
(Job  xxvii.  16,  [A.  V.  riches'])  or  grain  (Gen. 
xli.  35,  40).  The  following  verb,  however,  is  in 
favor  of  the  gathering  of  the  harvest,  and  the 
suffix  refers  to  a  nom.  plur.  masc,  understood. f 

[Ver.  7.  And  now. — Perowne:  "Turning 
away  as  it.  were,  with  a  sense  of  relief  from  the 
sad  contemplation  of  man's  fleeting,  transitory 
life,  to  fix  the  eye  of  his  heart  on  Him  who 
abidcth  forever.  We  seem  almost  to  hear  the 
deep  sigh  with  which  the  words  are  uttered.  It 
is  remarkable  that  even  here,  it  is  on  God  Him- 
self, not  on  a  life  to  come,  that  his  hope  sustains 
itself."— C.  A.  B.]. 

[Str.  V.  Ver.  8.  Transgressions  are  regard- 
ed as  the  root  of  his  sufferings  and  hence  the 
prayer  that  they  may  be  removed.  Comp.  Pss. 
xxxviii.  5,  G;  xxxi.  10. — Scorn  of  the  fool. — 
Comp.  Ps.  xxii.  G.  They,  beholding  his  suffer- 
ings, would  mock  him  and  scorn  him  for  his 
transgression,  charging  many  things  against  him 
of  which  he  was  guiltless. 

Ver.  9.  Because  Thou  didst  it. — The  Thou 
is  emphatic  and  indicates  that  his  sufferings 
were  the  work  of  God  and  no  one  else. — C.  A.  B.l. 

[Sir.  VI.  Ver.  11.  And  like  the  moth 
makest  what  he  desires  to  melt  away. — 
As  the  moth  consumes  garments  and  they  waste 
away,  so  that  which  is  dearest  and  most  desira- 
ble and  precious  to  him,  melts  away  under  the 
stroke  of  Divine  chastisement.  This  is  a  usual 
figure  of  pevishablencss,  comp.  Is.  1.  9;  li.  8 ; 
Job  xiii.  28. — Only  a  breath  is  every  man — 
Vid.  ver.  5,  to  which  this  clause  refers  back. — 
C.  A.  B.] 

Str.  VII.  Ver.  12.  [To  my  tears.— Delitzsch  : 
"Along-side  of  the  words  of  prayer  appear  the 

*  [A.  V.  has  "  verily  "  bat  this  is  not  so  good. — C.  A.  B.l 
\  [Wordsworth:  "  He  heapeth  up  wealth  like  sheaves  on 
the  threshing  floor  and  knoweth  not  who  shall  gather  the 
corn  into  the  barn  ;  comp.  Matt.  xw.2i.  'gathering  where 
thou  hast  not  strawed '  or  winnowed.  David  heaped  up  a 
great  store  of  riches  for  the  Temple  of  God,  which  be  was 
not  permitted  to  huild  ;  and  he  might  sometimes  feel  mis- 
givings and  apprehensions  lest  those  preparations  should  be 
frustrated,  and  that  provision  be  dissipated." — C.  A.  B.l 


tears  likewise  as  a  prayer  understood  by  God, 
for  when  the  doors  of  prayer  appear  to  be 
closed,  the  doors  of  the  tears  remain  open." — 
C.  A.  B.]— Fori  am  a  guest  with  Thee,  etc. 
The  expression  which  is  rendered  in  the  Kept. 
by  it  a  i  mi  hoc  nal  napeTrid*n/ioe  (like  I  Peter  ii.  11), 
originates  from  Gen.  xxiii.  4,  as  a  designation 
of  the  relation,  in  which  Abraham  stood  to  the 
natives  of  the  land  through  which  he  wandered, 
and  it  was  referred  afterwards  not  only  to  the 
relation  of  foreign  inhabitants  of  Canaan  to  the 
Israelites  who  were  possessed  of  the  full  right 
of  citizenship  in  the  promised  land,  it  being  in 
their  possession,  Ex.  xii.  49;  Lev.  xxiv.  1(J,  22; 
xxv.  6,  et  al. ;  but  likewise  to  the  relation  of  the 
Israelites  to  God  as  the  true  and  only  Lord, 
Lev.  xxv.  23.  The  additional  clause:  as  all  my 
fathers,  points  to  a  comprehensive  relation  of 
this  kind.  We  have  therefore  to  think  not  of  a 
merely  personal  and  transient  helplessness  and 
need  of  protection,  or  of  a  mere  dependence  upon 
God,  which  likewise  remains  to  those  within 
the  fellowship  of  the  people  of  God,  but  to  in- 
clude in  the  idea,  at  the  same  time,  the  thought 
of  the  merely  transient  abode  of  man  in  this 
world,  as  likewise  in  1  Chron.  xxix.  15,  and 
Heb.  xi.  13  sq. — Most  ancient  Psalters  have  after 
apud  te,  which  is  missing  in  Cod.  Vat.  of  the 
Sept.,  likewise  in  terra.  The  Cod.  Vat.  also 
has  this  reading,  while  the  Cod.  Alex,  has  both 
readings,   f  v  nj  y?J  irapd  aoi. 

Ver.  12.  Look  away  from  me,  that  I  may 
cheer  up. — God's  looking  away  refers  to  the 
turning  away  His  angry  face,  Pss.  xxi.  9;  xxxiv. 
10;  His  look  of  wrath,  Job  vii.  19;  xiv.  6, 
which  has  as  its  result  the  "cheering  up"  (Job 
ix.  27;  x.  20)  of  the  human  countenance,  since 
the  clouds  of  care  and  shadows  of  trouble  vanish 


DOCTRINAL   AND    ETHICAL. 

1.  Even  experienced  believers  are  deceived  at 
times  as  to  the  little  reliance  they  can  place  upon 
good  resolutions,  but  only  for  a  short  time.  Temp- 
tation shows  how  weak  we  are,  how  little  patience 
we  have  in  affliction,  how  easy  and  how  greatly 
we  sin  in  our  impatience  and  despondency  in 
murmuring  and  complaining.  "  It  is  to  be  well 
pondered  that.  David  in  this  Psalm  does  not  de- 
clare his  virtues  in  that  he  had  formed  his  wishes 
after  the  rule  of  piety  and  sent  them  up  to  God, 
but  that  he  rather  complains  of  the  weakness 
which  misled  him  to  foam  in  excessive  pain  and 
remonstrate  with  God.  Ilesets  before  us  in  his 
person  a  mirror  of  human  weakness,  in  order 
that  we,  being  warned  of  the  danger,  may  learn 
carefully  to  flee  under  the  shadow  of  the  wings 
of  God."  (Calvin). 

2.  When,  however,  in  the  fiery  trial  of  temp- 
tation our  good  resolutions  have  not  stood  the 
test,  the  way  to  salvation  is  in  the  confession  of 
our  weakness  and  repentance  for  our  foolish  con- 
fidence in  self.  A  truly  pious  man  after  such 
experiences  of  himself,  will  not  justify  himself 
by  the  plea  of  good  intentions  or  excuse  himself 
by  the  greatness  of  the  temptation.  He  has 
learned,  that  he  has  trodden  false  paths,  whilst 
he  thought  to  con-ceal  his  weakness  from  the  un- 
godly by  a  strength  which  he  did  not  possess, 
and  surrounded  himself,  without  internal  devo- 


2G8 


THE  FIRST  BOOK  OF  PSALMS. 


tion  and  tranquility,  with  the  appearance  of  quiet 
and  patience.  Then  the  pain  consumes  still 
deeper  the  unbroken  heart  and  if  he  has  kindled 
in  it  the  dull  heat  of  consuming  fret  fulness,  this 
soon  enough  finds  vent  with  the  violence  of  long 
suppressed  resentment. 

8.  The  quiet  patience  of  the  pfous,  in  the  silence 
of  resignation  of  oneself  into  the  hands  and  will 
of  God,  is  an  entirely  different  thing  from  the 
defiant  suppression  of  sullen  fretfulness,  or  cold 
renunciation  in  mute  resignation.  The  latter  is 
followed  too  soon  by  the  stormy  outbreak  of  the 
enchained  ill-humor  and  the  lamentable  pouring 
forth  of  the  disquiet  of  the  heart  which  is  des- 
titute of  peace  and  joy.  The  former  is  strength- 
ened by  stern  self-examination,  by  earnest  reflec- 
tion upon  the  world,  and  by  ardent  prayer,  unto 
perseverance  under  the  sufferings  and  temptations 
in  this  transitory  woi'ld. 

4.  The  transiloriness  of  the  world  and  the 
brevity  of  human  life,  afford  the  man  who  is  at 
peace  in  God,  no  reasons  for  consuming  ill-humor 
and  despondent  complaints.  Nor  does  he  seek 
in  them  any  ground  of  comfort,  when  his  suffer- 
ings pain  him,  or  the  riddle  of  life  troubles  him. 
He  is  not  so  miserable  that  he  hopes  that  the  one 
will  soon  come  to  an  end  with  the  other.  He 
hopes  and  waits  on  the  Lord  as  the  only  reliable 
and  only  abiding  one,  who  cannot  be  carried 
away  by  the  rushing  stream  of  the  perishable, 
and  whose  voice  cannot  be  drowned  in  the  roar- 
ing and  yet  vain  noise  which  they  make.  "  It  is 
just  this  which  is  so  heroic  in  the  Old  Testament 
faith,  that  in  the  midst  of  the  riddles  of  the  pre- 
sent, and  in  view  of  a  future,  losing  itself  in  a 
night  of  gloom,  it  casts  itself  absolutely  and 
without  hesitation  into  the  arms  of  God."  (De- 
litzsch).  Yet  we  must  not  forget,  that  herein  is 
the  root  of  the  faith  in  immortality,  resurrection 
and  eternal  life,  for  one  of  the  characteristic 
names  of  Jehovah  is  'n  =the  Living  one. 

5.  But  now  the  communion  with  God  in  life,  is 
restricted  in  man  by  sin,  yet  it  would  be  entirely 
destroyed,  if  there  were  no  deliverance  from  the 
power  of  sin,  if  the  judging  and  punishing 
hand  of  God  should  strike  the  sinner  dead. 
Therefore  the  afflicted  man,  who  in  his  sufferings 
not  only  receives  but  recognizes  the  Divine  punish- 
ment of  his  sins,  directs  his  prayer  to  deliverance 
from  both,  from  his  sins  and  his  sufferings.  The 
former  is  manifest  in  the  latter  in  this  temporal 
life  and  is  even  clear  to  his  enemies.  It  is  ac- 
cordingly in  the  interest  of  God  as  well,  that  He 
should  not  allow  the  man  who  waits  upon  Him, 
having  been  converted  to  Him,  to  be  the  scorn 
of  the  fool;  and  even  the  brevity  of  the  human 
pilgrimage  in  the  land  of  promise  may  under 
these  circumstances  be  used  as  a  motive  for  the 
speedy  exhibition  of  the  Divine  mercy,  as  in  Job. 

HOMILETICAL    AND   PRACTICAL. 

The  sins  of  the  tongue  must  be  repented  of  by  the 
entire  man. — There  is  a  time  to  be  silent  and  a 
time  to  speak. — The  silence  of  the  sufferer  who  is 
resigned  to  the  will  of  God  is  very  different  in  its 
causes  and  effects  from  the  silence  of  the  tempted 
sinner  in  the  pride  of  his  self-righteousness,  in  the 
ive.akness  of  his  despondency,  in  the  stubbornness  of 
his  despair. — In  the  hour  of  temptation  it  is  seen 


that  we  need  another  power  than  our  good  resolu- 
tions.— He  who  lives  and  suffers  in  faith  in  the 
righteous  government  of  God,  may  have  sore  trials 
to  bear,  but  he  will  not  open  his  mouth  in  com- 
plaints, murmurings,  and  blasphemies,  but  in 
confession  of  sin,  in  appeals  to  the  mercy  of  God,  in 
praising  the  glory  of  the  Lord. — He  who  can  find 
no  more  words  for  prayer,  may  let  his  tears  speak 
for  him,  and  God  knows  what  they  mean. — 
The  more  severely  we  have  to  bear  the  burden 
of  our  sins  under  the  pressure  of  sufferings,  the 
more  ardent  is  the  prayer  for  release  by  the  hand 
of  God. — The  sufferings  of  the  penitent  are  a  scorn 
of  the  fool,  but  God's  eye  observes  them. — Even  un- 
der long  suffering  the  path  which  we  walk  is  but 
short,  and  even  the  least  burdened  have  heavy 
burdens  to  bear;  so  much  the  more  necessary  is 
it  to  find  God  early,  for,  without  Him,  everything 
is  nothing. — Take  care  that  thou  dost  not  ex- 
change a  short  joy  for  long  pain,  and  in  chasing 
after  perishable  goods  lose  God,  the  everlasting  good. 
— The  explanation  of  our  earthly  pilgrimage;  a 
stranger  on  earth,  at  home  with  God. 

Starke  :  In  the  pious  the  spirit  has  to  wage  a 
severe  conflict  with  the  flesh  on  account  of  the 
prosperity  of  the  ungodly,  and  the  misfortunes 
of  the  pious. — Secret  fire  and  pain  concealed 
within  the  heart,  rage  with  all  the  more  vio- 
lence; hence  the  best  advice  is  to  shake  them 
out  in  God's  lap,  and  besides  manifest  oneself  a 
Christian  well  trained  in  the  cross. — If  your 
tongue  is  to  be  kept  from  sinning  against  God 
and  your  neighbors,  your  heart  must  first  be  pu- 
rified from  pride,  impatience,  and  envy. — If  the 
days  of  our  life  are  short  and  their  end  uncer- 
tain, let  us  be  diligent  not  only  to  properly  em- 
ploy a  part,  of  them,  but  our  whole  time. — Where 
faith  and  living  hope  are,  Christian  patience  and 
humility  under  the  strong  hand  of  God  are  as- 
sured of  a  desired  issue. 

Osiander:  Man,  so  far  as  he  is  regenerate, 
desires  to  quench  the  ill  humor  and  impatience 
of  his  flesh  — Selnekker  :  Faith  and  Hope  must 
overcome  all  murmuring. — Dauderstadt:  In 
every  trouble  our  chief  care  should  be  not  to 
transgress. — Bake:  We  build  here  so  firmly  and 
yet  are  stranger  guests. — Bengel:  David  in  this 
Psalm  longs  beyond  measure  for  the  heavenly 
native  land. — Diedrich:  Blessed  is  the  man 
who  has  God  left  to  him  from  the  shipwreck  of 
all  temporal  prosperity,  so  that  he  now  properly 
chooses  Him  for  himself,  and  considers  Him. — 
Taube:  Without  revelation  we  understand  nei- 
ther life  nor  death,  with  the  everlasting  lamp  we 
understand  both. — Thoughts  of  death  foster  the 
sense  of  our  pilgrimage. — Ahlfeld:  Be  not  de- 
ceived respecting  your  home  by  a  foreign  land: 
1).  Which  is  the  foreign  land?  2).  Which  is  the 
home?  3).  How  may  we  hold  fast  to  our  home 
when  abroad? — Thym:  How  does  hope  comfort 
in  death?  It  fills  us  1)  with  believing  trust  in 
our  going  home,  2)  with  glad  prospects  of  home, 
3)  with  comforting  confidence  of  meeting  again 
— Our  life  on  earth  is  short  and  transitory.  1) 
All  men  know  it ;  2)  but  only  the  disciples  of  the 
Lord  think  of  it;  3)  and  yet  it  decides  our  ever- 
lasting welfare. — Deichert:  The  poor  human 
heart  attains  rest  only  by  resigning  itself  en- 
tirely to  God.  1)  Its  vain  struggles  for  rest  and 
peace  of  soul  without  God ;    '!)   its  bitter   and 


PSALM  XL. 


2G9 


searching  importunity  in  prayer  to  God;  3)  its 
final  triumph  with  God. 

[Matiii.  Henry:  Those  that  are  of  a  fretful, 
discontented  spirit,  ought,  not  to  pore  much,  for 
while  they  suffer  their  thoughts  to  dwell  upon 
the  cause  of  their  calamity  the  fire  Of  their  dis- 
content is  fed  with  fuel,  anil  burns  the  more  fu- 
riously.— When  creature  confidences  fail,  it  is 
our  comfort  that  we  have  a  God  to  go  to,  a  God 
to  trust  to,  and  we  should  thereby  be  quickened 
to  take  so  much  the  faster  hold  of  Him  by  faith. — 
Robert  Leighton:  It  is  a  piece  of  strange  folly, 
that  we  defer  the  whole,  or  a  great  part  of  our 
day's  work,  to  the  twilight  of  the  evening,  and 
are  so  cruel  to  ourselves,  as  to  keep  the  great 
load  of  our  life  for  a  few  hours  or  days,  and  for 
a  pained,  sickly  body.  He  who  makes  it  his 
daily  work  to  observe  his  ways,  is  not  astonished 
when  that  day  comes,  which  long  before  was  fa- 
miliar to  him  every  day. — We  need  not  long  lines 
to  measure  our  lives  by:  each  one  carries  a  mea- 
sure about  with  him,  his  own  hand. — There  is  a 
common  imposture  among  people  to  read  their 
fortunes  by  their  hands;  but  this  is  true  palm- 
istry indeed,  to  read  the  shortness  of  our  life 
upon  the  palms  of  our  hands. — Every  man's 
fancy  is  to  himself  a  gallery  of  pictures,  and 
there  lie  walks  up  and  down,  and  considers  not 


how  vain  these  are,  and  how  vain  a  thing  he  him- 
self is. — Barnes:  The  most  perfect  calmness  and 
peace  in  trouble  is  produced,  not  when  we  rely 
on  our  own  reasonings,  or  when  we  attempt  to 
comprehend  and  explain  a  mystery,  but  when  we 
direct  our  thoughts  simply  to  the  fact  that  God 
has  done  it. — Spurgeon:  To  avoid  sin  one  had 
need  be  very  circumspect,  and  keep  one's  actions 
as  with  a  guard  or  garrison.  Unguarded  ways 
are  generally  unholy  ones.  Heedless  is  another 
word  for  graceless. — If  I  have  the  fever  myself, 
there  is  no  reason  why  I  should  communicate  it 
to  my  neighbors.  If  any  on  board  the  vessel  of 
my  soul  are  diseased,  I  will  put  my  heart  in  qua- 
rantine, and  allow  none  to  go  on  shore  in  the 
boat  of  speech  till  I  have  a  clean  bill  of  health. — 
Nature  may  do  her  best  to  silence  the  expres- 
sion of  discontent,  but  unless  grace  comes  to  her 
rescue,  she  will  be  sure  to  succumb. — Worldly 
men  walk  like  travellers  in  a  mirage,  deluded, 
duped,  deceived,  soon  to  be  filled  with  disap- 
pointment and  despair. — Men  fret,  and  fume,  and 
worry,  and  all  for  mere  nothing.  They  are  sha- 
dows pursuing  shadows,  while  death  pursues 
them. — All  our  desires  and  delights  are  wretched 
moth-eaten  things  when  the  Lord  visits  us  in 
His  anger. — C.  A.  B.] 


PSALM   XL. 


To  the  chief  Musician,  A  Psalm  of  David. 

1  I  waited  patiently  for  the  Lord; 

And  he  inclined  unto  me,  and  heard  my  cry. 

2  He  brought  me  up  also  out  of  a  horrible  pit, 
Out  of  the  miry  clay, 

And  set  my  feet  upon  a  rock, 
And  established  my  goings. 

3  And  he  hath  put  a  new  song  in  my  mouth, 
Even  praise  unto  our  God: 

Many  shall  see  it,  and  fear, 
And  shall  trust  in  the  Lord. 

4  Blessed  is  that  man  that  maketh  the  Lord  his  trust, 

And  respecteth  not  the  proud,  nor  such  as  turn  aside  to  lies. 

5  Many,  O  Lord  my  God,  are  thy  wonderful  works  which  thou  hast  done  and  thy 

thoughts  ivhich  are  to  us-ward : 
They  cannot  be  reckoned  up  in  order  unto  thee :  if  I  would  declare  and  speak  of 

them, 
They  are  more  than  can  be  numbered. 


270 


THE  FIRST  BOOK  OF  PSALMS. 


6  Sacrifice  and  offering  thou  didst  not  desire ; 
Mine  ears  hast  thou  opened : 

Burnt  offering  and  sin  offering  hast  thou  not  required. 

7  Then  said  I,  Lo,  I  come : 

In  the  volume  of  the  book  it  is  written  of  me, 

8  I  delight  to  do  thy  will,  O  my  God: 
Yea,  thy  law  is  within  my  heart. 

9  I  have  preached  righteousness  in  the  great  congregation : 
Lo,  I  have  not  refrained  my  lips, 

0  Lord,  thou  knowest. 

10  I  have  not  hid  thy  righteousness  within  my  heart; 

1  have  declared  thy  faithfulness  and  thy  salvation: 

I  have  not  concealed  thy  loving  kindnessand  thy  truth  from  the 


great  congregation 


11  Withhold  not  thou  thy  tender  mercies  from  me,  O  Lord  : 
Let  thy  lovingkindness  and  thy  truth  continually  preserve  me. 

12  For  innumerable  evils  have  compassed  me  about : 

Mine  iniquities  have  taken  hold  upon  me,  so  that  I  am  not  able  to  look  up  ; 
They  are  more  than  the  hairs  of  mine  head  : 
Therefore  mine  heart  faileth  me. 

13  Be  pleased,  0  Lord,  to  deliver  me  : 
O  Lord,  make  haste  to  help  me. 

14  Let  them  be  ashamed  and  confounded  together 
That  seek  after  my  soul  to  destroy  it ; 

Let  them  be  driven  backward  and  put  to  shame 
That  wish  me  evil. 

15  Let  them  be  desolate  for  a  reward  of  their  shame 
That  say  unto  me,  Aha,  aha. 

16  Let  all  those  that  seek  thee  rejoice  and  be  glad  in  thee : 
Let  such  as  love  thy  salvation 

Say  continually,  The  Lord  be  magnified. 

17  But  I  am  poor  and  needy ; 

Yet  the  Lord  thinketh  upon  me : 
Thou  art  my  help  and  my  deliverer ; 
Make  no  tarrying,  O  my  God. 


EXEGETICAL   AND   CRITICAL.  , 

Its  Contents  and  Composition.  The  Psalm- 
ist, narrates  (ver.  1),  how  God  has  graciously 
accepted  his  trust  and  cry  for  help  (ver.  2),  de- 
livered him  from  a  great  danger  and  given  him 
a  new  song  (ver.  3),  all  for  the  strengthening 
of  the  faith  of  many.  He  pronounces  those 
blessed  who  trust  in  God  (ver.  4),  and  this  forms 
the  transition  to  the  mention  (ver.  5)  of  the  in- 
numerable and  unspeakable  exhibitions  of  grace 
which  have  been  marie  to  the  believing,  for 
which  God  would  be  thanked,  not  by  external 
ritual  offerings  (ver.  6),  but  by  willing  obedience 
to  the  Divine  will  expressed  in  the  written  law 
(vers.  7-8).  This  the  Psalmist,  as  God  knows, 
has  declared  as  a  glad  tidings,  in  the  great  con- 
gregation (vers.  9-10).  In  accordance  with  this 
he  now  prays  (ver.  11)  for  the  continuance  of  the 
Divine  protection  ;  for  innumerable  evils,  the  con- 
sequences of  his  transgressions,  have  surrounded 


him  (ver.  12) ;  and  therefore  he  prays  importu- 
nately (ver.  13),  that  God  will  hasten  to  his  help, 
and  bring  his  enemies  to  shame  (ver.  14),  as  a 
punishment  for  their  scorn  which  they  have  de- 
lighted to  heap  upon  him  fver.  15).  Those  who 
seek  God  and  love  Him,  are  to  rejoice  and  praise 
God  (ver.  16),  for  though  th«  Psalmist  is  at 
present  poor  and  miserable,  yet  he  trusts  in  God's 
assistance  firmly  and  prays  to  Him  urgently 
(ver.  17).  It  follows  from  this  analysis,  that 
the  assertion,  that  the  Psalm  is  divided  into  two 
parts  differing  from  one  another  in  contents  and 
tone,  and  in  part  inconsistent  with  one  another, 
the  one  part  thanksgiving  the  other  prayer,  does 
not  accord  with  the  circumstances  of  the  case. 
It  is  true  the  so-called  second  part  (vers.  12-17) 
is  found  with  few  alterations  in  an  independent 
form,  as  Ps.  lxx.  But  this  does  not  prove  that 
two  songs  originally  different  have  here  been 
subsequently  united  (Pareau  instil,  interpr.  330), 
or  that  the  unity  can  be  maintained  only  by  the 
supposition  that  the  poet  speaks  in  the  name  of 


PSALM  XL. 


271 


the  people  of  Israel  (Isaki,  Roseum.  II.),  or  the 
pious  members  of  the  people  (De  Wette).  Still 
less  can  it  be  shown,  that  Ps.  lxx.  was  t lie  ori- 
ginal, and  that  it  is  here  imitated  aud  attached 
as  a  prayer  to  a  Psalm  of  thanksgiving  (Hup- 
felil).  There  are  rather  iu  Ps.  lxx.  many  signs 
of  its  being  a  fragment.  This  portion  of  Ps.  xl. 
moreover,  might  very  easily  and  properly,  owing 
to  its  character,  have  been  separated  for  the 
special  use  of  the  congregation,  although  hardly 
by  the  author  himself.  The  difference  of  tone  in 
the  various  groups  of  this  Psalm  is  sufficiently 
explained  from  the  difference  between  narrative, 
thauksgiving  and  prayer.  Hence  arise  the  un- 
evenness  of  the  strophes  and  the  verses,  and  dis- 
similarity in  the  length  of  the  lines.  These  cha- 
racteristics are  not  disclosed  in  any  particular 
part,  but  pervade  the  whole  Psalm.  It  is  diffi- 
cult to  decide  respecting  the  author.  It  is  not 
necessary  that  we  should  be  referred  to  the  time 
of  the  recovery  of  the  book  of  the  law  (Ewald)  ; 
for  it  is  particularly  in  the  Psalms  of  David  in  the 
time  of  the  persecution  by  Saul,  that  many  refer- 
ences to  the  law  are  found  ;  besides,  there  are  re- 
semblances with  Ps.  xxii.  25;  xxv.  21;  xxxv.  18,  21, 
2").  But  the  most  striking  similarities  are  with  Ps. 
lxix.,  and  in  that  Psalm  there  is  so  much  in  favor 
of  its  composition  by  Jeremiah  (Hitzig),  that  even 
Delitzsch  wavers  in  his  judgment.  Since  both 
Psalms  at  any  rate,  have  the  same  author,  and 
Ps.  lxix.  contains  many  important  evidences, 
the  decision  is  to  be  drawn  from  a  consideration 
of  that  Psalm.  Here  however,  we  may  anticipate 
the  result  with  the  statement  that  there  are 
weighty  reasons  in  favor  of  David  as  the  author, 
only  not  in  the  time  of  his  flight  before  Absxlom 
(Kudinger,  Venema,  Muntinghe).  Hence  we 
hold  fast  to  it,  since  no  decisive  reasons  have 
thus  far  been  adduced  against  it. — The  words 
of  vers.  6-8,  are  put  in  the  mouth  of  Christ  by 
the  author  of  the  epistle  to  the  Hebrews  x.  5-7. 
Most  of  the  earlier  interpreters  have,  therefore, 
supposed,  that  Christ  here  speaks  by  the  mouth 
of  David  prophetically  of  his  bringing  the  offer- 
ing of  his  life  in  his  state  of  humiliation,  ami 
therefore  they  have  treated  the  Psalm  either 
partly  or  entirely  as  directly  Messianic,  so  recent- 
ly liohl.  Hengstenberg  has  very  properly  given 
up  this  view,  which  lie  advocated  in  the  first 
edition  of  his  Christology.  Even  the  typical  in- 
terpretation can  be  maintained  only  in  the  freer 
sense  (Calvin,  Raiding.,  Grotius,  Cler.,  et  al.) 
and  not  in  the  stricter  sense  (Stier).  The  epis- 
tle to  the  Hebrews,  really  makes  a  free  use  of  the 
words  in  question  and  one  deviating  in  many  re- 
spects from  the  original  text  (Vid.  Moll's  Epist. 
to  the  Hebrews  x.  5-7,  in  Lange's  Commentary). 
Yet  this  is  on  the  basis  of  the  recognized  typical 
relation  of  the  Old  Covenant  to  the  New  Cove- 
nant and  particularly  of  the  person  and  history 
of  David.  "The  words  of  David,  the  anointed, 
yet  only  after  he  was  on  the  way  to  the  throne, 
are  so  formed  by  the  Holy  Ghost,  the  Spirit  of 
prophecy,  that  they  at  the  same  time  sound  as 
the  words  of  another  David  passing  through  suf- 
ferings to  glory,  whose  offering  of  himself  is  the 
end  of  the  animal  offerings  and  whose  person  and 
work  are  the  kernel  and  star  of  the  roll  of  the 
law."  (Delitzsch). 

Sir.  I.  Ver.  1.  Waiting  I  waited.— The  He- 


brew infin.  als.  does  not  so  much  strengthen  the 
verbal  idea,  with  which  view  the  firmness,  pa- 
tience, endurance  and  power  of  the  trust  would 
be  expressed  (Calvin,  Geier,  J.  II.  Mich.,  De- 
litzsch, et  al.),  but  rather  emphasizes  it,  whether 
with  a  parenetic  view  (Hengst.),  or  as  an  ante- 
cedent and  in  contrast  to  the  consequences 
mentioned  in  the  second  member  (Hupfeld). — 
He  inclined  unto  me. — It  is  doubtful  whether 
PIDJ  (incline,  bow),  without  an  object,  is  here 
to  be  regarded  as  intransitive  (Aben  Ezra,  J.  H. 
Mich.,  De  Wette,  Hengst.,  Hitzig),  the  passages 
cited  in  favor  of  this,  Gen.  xxxviii.  16;  Judges 
xvi.  30,  not  being  entirely  parallel,  or  whether 
we  are  to  supply  "  ears  "  (Hupfeld,  Delitzsch), 
since  this  combination  frequently  occurs,  yet 
only  with  the  Hiphil. 

Ver.  2.  Pit  of  destruction — dirt  of  the 
mire — rock — made  my  footsteps  firm. — 
Hit zig  derives  from  the  mention  of  pit,  his  ex- 
planation of  the  Psalm  from  the  history  of  Jere- 
miah, but  since  even  he  does  not  take  the  rock, 
which  is  the  usual  figure  of  security  (Pss.  xviii. 
2;  xxvii.  5),  in  a  literal  sense,  his  grounds  arc 
weak  ;  and  the  pit  with  its  mire,  in  which  the  foot 
slides  and  can  gain  no  firm  foothold  is  figurative 
of  danger,  as  the  waters  elsewhere  (Ps.  xviii.  15 
and  frequently).  Put  it  does  not  follow  from 
this  or  the  circumstance  that  "iMit/  is  likewise 
used  of  the  rushing  and  roaring  of  water  (Ps. 
lxv.  7  ;  Jer.  xvii.  12  sq.),  that  we  must  think 
here  of  a  rushing  depth  of  water  (Hengst.)  or  a 
roaring  pit  (Kimchi,  Calvin,  Venema,  Kosenm.) 
=pit  of  roaring  water.  The  meaning:  destruc- 
tion=ruin,  is  assured  from  Jer.  xxv.  31 ;  xlvi. 
17  ;  Ps.  xxxv.  8. 

Ver.  3.  [A  new  song. — Perowne:  "One 
celebrating  with  all  the  power  of  a  recent  grati- 
tude a  new  and  signal  act  of  deliverance."  Vid. 
Ps.  xxxiii.  3. — C.  A.  B.]. — The  same  alliteration 
which  is  found  here  [  IJO^l-INT1  ],  occurs  like- 

L         t  •  :  :  •    •' 

wise  in  Ps.  lii.  6,  where  it  is  followed  by  a  clause 
like  ver.  4. 

Sir.  II.  Ver.  4.  His  trust— Related  with  this 
clause  are  Pss.  xxxiv.  8;  lii.  6;  lxv.  5;  lxxi. 
5;  xci.  9;  Job  xxxi.  24 ;  Isa.  xx.  5;  Jer.  xvii. 
7  ;  so  much  more  are  the  latter  passages  to  be 
regarded  as  re-echoes  of  this  the  original  pas- 
sage.— Blusterers  and  lying  apostates  — 
Most  interpreters  since  Aben  Ezra  and  Kimchi 
take  D'3rn  as  a  plural  of  an  adjective  which  is 
not  found  elsewhere;  others  after  the  Sept., 
Syriac,  Jerome,  as  the  plural  instead  of  the 
usual  singular  Dm=raging,  daring,  violent, 
particularly  as  a  surname  of  Egypt,  with  the  idea 
of  an  external,  noisy,  boastful  bragging  of  their 
own  power,  whereby  they  mislead  others  to  put 
their  trust  in  them,  which  was  then  shamefully 
deceived   (Hupf. ).     The  DID  'DSP  are  not   those 

.  TT  "T 

"  who  incline  themselves=turn  to  lies,"  whether 
we  think  of  real  lies  (Stier)  or  idols  and  magic 
(Isaki,  Kimchi,  Hengst.).  The  verb  BliP=rM3& 
expresses  a  stronger  idea  than  that  of  inclining 
oneself  and  is  not  an  intransitive.  We  must, 
therefore,  translate:  apostates  of  lies— lying, 
faithless  apostates  (Hupfeld,  Delitzsch).  A  si- 
milar form  of  expression  is  found  in  Ps.  lix. 
Hitzig,  through  the  Arabic,  refers  to  those  who 
"  shriek  lies,"   which  is  more  natural  than    to 


272 


THE  FIRST  BOOK  OF  PSALMS. 


make  the  reading  "IDty  and  think  of  the  tongue 
as  a  whip  (Job  v.  21  ;  Sir.  xxvi.  6),  because, 
likewise  flexible  ;  because  it  gossips  and  because 
it  can  likewise  smite  a  person.  (Jer.  xviii.  18). 

Str.  III.  Ver.  5.  There  is  no  comparison 
with  Thee,  (else)  would  I  declare  and 
speak.—  Comp.  Ps.  lxxxix.  8;  Is.  xl.  18;  Job 
xxviii.  17,  19.  Thus  most  recent  interpreters 
after  Sept.,  Isaki,  Luther.  The  translation: 
there  is  no  reckoning  of  them  before  thee  (Sym- 
mach.,  Chald.,  Jerome,  Kimchi,  Calvin,  Ruding., 
Piscator,  Geier,  Cleric,  Rosenm.,  Stier,  Hupf., 
[A.  V.])=they  are  "unspeakable,  innumerable," 
is  especially  opposed  by  the  circumstance  that 
such  a  reckoning  is  not  usual  before  God,  but 
before  men.  It  is  better  to  take  the  following 
words,  in  accordance  with  the  accents,  either  as 
a  parenthesis  as  Ps.  li.  16  ;  lv.  12,  or  as  a  hypo- 
thetical consequent  to  the  immediately  preceding 
statement.  If  we  should  neglect  the  accents,  it 
might  be  an  expression  of  a  hypothetical  ante- 
cedent to  the  assurance  of  the  impossibility  of 
numbering  expressed  in  the  following  line  (Sym- 
mach.,  Jerome,  Isaki,  Kimchi,  Calvin,  Geier). 
It  is  inadmissible  to  take  it  as  a  real  future 
(Stier,  Hengst.,) ;  for  then  the  statement  would 
be  of  a  real  resolution  in  opposition  to  the  preced- 
ing as  well  as  the  following  statement. 

Sir.  IV.  Ver.  6.  Ears  hast  Thou  dug  for 
me,  that  is  created  for  me  instruments  for  hear- 
ing. It  is  accordingly  the  business  of  man  to 
use  them  in  accordance  with  the  Divine  will. 
This  may  be  partly  by  observing  God's  word, 
partly  by  following  God's  commands=obedience 
to  the  will  of  God  expressed  in  His  word.  Both 
references  often  lead  to  one  another,  and  the 
latter  is  certainly  brought  about  by  the  former 
(Deut.  xxix.  3;  Is.  vi.  9  sq.;  Jer.  vii.  24).  That 
the  position  of  the  clause,  if  it  is  taken  as  a 
parenthesis,  would  make  a  change  here  and  em- 
phasize the  ears  as  the  organ  of  a  theoretical  know- 
ledge (Hupf.),  is  so  much  the  less  to  be  conceded, 
as,  according  to  Hupfeld's  own  view,  parentheses 
occur  frequently  in  this  Psalm.  Still  less  is  the  re- 
ference to  the  boring  through  or  boring  out  the 
ears,  parallel  with  the  usual  formula ;  open  the  ear 
(Is.  xlviii.  8;  1.  5),  and  uncover  the  ear  (1  Sam. 
ix.  16;  xx.  2,  12  sq.  ;  xxii.  8,  17;  Job  xxxiii. 
16;  xxxvi.  10,  15),  or;  open  the  eyes  (Gen.  iii. 
7 ;  xxi.  9),  and  uueovar  the  eyes  (Num.  xxii.  31 ; 
xxiv.  4;  16;  Ps.  cxix.  18),  of  the  impartation 
or  of  the  impression  of  knowledge  by  Divine 
revelation  (Isaki,  Calvin,  Geier,  Venema, 
Rosenm.,  De  Wette,  Stier).  For,  although  the 
Hebrew  verb  with  the  meaning  of  "  dig,  bore  " 
may  under  some  circumstances  pass  over  into 
that  of  perfodere  (Ps.  xxii.  16),  yet  we  would  be 
obliged  to  expect,  in  accordance  with  the  paral- 
lels adduced,  the  singular  instead  of  the  plural, 
"ears."  But  now,  furthermore,  the  -clause  is 
not.  really  parenthetical,  but  rather  the  three 
verbs  are  entirely  parallel  in  the  three  lines, 
aud  the  passage  sounds  very  much  like  the  re-echo 
of  the  words  of  Samuel,  1  Sam.  xv.  22.  This  is 
partly  in  favor  of  its  composition  by  David, 
partly  in  favor  of  a  reference  to  obedience  (Geier, 
Hengst.,  Von  Hofm.,  Delitzsch).  The  expres- 
sion, however,  is  not  a  symbolical  designation 
of  the  obedience  of  the  servant,  whose  ear  was 
nailed  to   ihe  door  posts  of  the  Lord,  by  which 


he  obligated  himself  to  remain  forever,  Ex.  xxi. 
6  ;  Deut.  xv.  17,  (after  Geier  et  al.  Hengst.  pre- 
viously, Stier,  in  part,  now  Bohl)  ;  for  there  was 
a  special  technical  expression  for  this,  and  more- 
over onlg  one  ear  was  thus  treated  (J.  D.  Mich., 
Rosenm.).  The  ancient  interpreters  explained 
the  plural  arbitrarily  by  reference  to  the  double 
obedience  of  Christ,  his  active  and  passive  obe- 
dience, but  so,  that  the  congregation,  for  whom 
he  otfered  himself,  was  composed  of  two  parts, 
Jews  and  Gentiles.  Bohl  grants  herein  a  free  use 
of  the  symbol  in  question,  and  appeals  moreover 
to  Hos.  iii.  2,  for  this  meaning  of  7"P3  =make 
oneself  a  bond  slave  by  means  of  boring  (after 
Hengst.  Christology,  2  Edit.  i.  219),  whilst  he 
at  the  same  time  disputes  the  fixedness  of  a  term, 
techn.  Yet  he  wavers  as  much  in  this,  as  in  the 
explanation  of  the  symbol  itself.  For  if  boring, 
which  occurs  as  a  symbol  of  obedience  like- 
wise among  the  Mesopotamians,  Arabs,  Lydians, 
and  Carthagenians,  means  nothing  more  than 
that  the  man  who  has  been  bored  has  open,  hear- 
ing ears,  and  thus  is  to  be  attentive  and  obedient 
(Knobel  upon  Ex.  xxi.  6),  it  cannot  be,  at  the 
same  time,  regarded  as  a  symbol  of  continued, 
everlasting  servitude  (Saalchiitz,  das  mos.  Recht, 
S.  699).  At  any  rate  the  emphasis  in  the  con- 
text of  the  present  passage  is  not  upon  the  latter 
but  the  former  point,  and  therefore  the  refe- 
rence to  that  symbol  must  be  abandoned.  The 
expression  originates  from  the  form  of  the  bodily 
ear.  This  view  renders  the  use  of  this  passage 
in  Heb.  x.  5  much  easier  to  understand,  in  ac- 
cordance with  the  enlarged  and  explanatory 
translation  of  the  Sept.,  unless  perhaps  it  is  an 
ancient  mistake  in  copying.  The  Vulgate  Las 
aures,  the  Itala  as  likewise  the  Psalter.  Roman., 
however,  corpus. — Burnt  offering  and  sin  of- 
fering.— The  so  called  spiritual  interpretation 
of  the  offerings  is  found  not  first  in  Jer.  vii.  21  ; 
(comp.  vi.  20);  or  Isa.  lxvi.  3;  but  already  in 
Isa.  i.  11;  and  besides  Hos.  vi.  6;  Am.  v.  21 
sq. ;  Mich.  vi.  6sq.  ;  Prov.  xv.  8;  xxi.  3;  like- 
wise Pss.  1.  8;  li.  17.  1  Sam.  xv.  22,  may  how- 
ever be  regarded  as  the  original  passage  in  ac- 
cordance with  the  idea,  which  was  already  ex- 
pressed in  the  difference  between  the  offerings  of 
Cain  and  Abel,  and  which  pervades  the  entire 
Mosaic  legislation.  So  much  the  less  are  we  to 
think  here  of  a  revelation  of  a  new  truth,  but  of 
an  observation  of  the  revealed  will  of  God,  which 
requires  not  an  offering  divorced  from  the  heart, 
but  obedience  and  consecration  of  the  entire  per- 
son, of  which  the  offerings  are  the  figurative  ex- 
pression. "  The  offerings  are  named  in  a  two- 
fold respect:  a,  according  to  their  material, 
ror  animal  offering  and  nn,]0  meal  offering  (in- 
cluding the  ^DJ  wine  offering,  which  is  the  in- 
separable accompaniment  of  the  Mincha) ;  h, 
according  to  their  purpose,  either  as  essentially 
T\n$  in  order  to  procure  Divine  favor,  or  as 
essentially  HNtan  (here  riXDn),  in  order  to  turn 
away  the  Divine  displeasure.  That  n_3T  and 
nVlJ?  precede  is  due  to  the  fact  that  nJT  denotes 
partially  the  shelamim  offering,  and  the  thank- 
offering  proper,  namely,  the  toda-shelamim  offer- 
ing belongs  to  this  class,  and  that  7\n$  as  the 
offering   of  worship,    npoaevxv,    which   is    ever 


PSALM  XL. 


273 


likewise  general  thanksgiving,  ivxapiaria,  is  in 
natural  connection  with  the  shelamim  to  the 
thankful."  (Delitzsch). 

Ver.  7.  Lo,  I  am  come  =  here  I  am,   as  an 

expression  of  t,he  obedient  servant  ready  for  the 
service  of  his  Lord,  and  standing  in  this  willing- 
ness before  the  Lord,  (Num.  xxii.  38  ;  1  Sam. 
iii.  4,  8 ;  2  Sam.  xix.  21 ;  Isa.  vi.  8;  Matth.  viii. 
9).  It  is  not  necessary  to  supply :  before  Thy 
face  (Hupfeld).  The  translation:  I  have  con- 
sented, namely,  to  the  requirement,  ver.  6  (Bott- 
chcr),  is  unsuitable. — With  the  roll  of  the 
book,  written  concerning  me. — These  words 
would  have  to  be  taken  as  a  parenthesis,  if  the 
purpose  of  the  coming  were  stated.  But  since 
this  is  not  stated  expressly,  this  supposition 
loses  its  support,  so  likewise  the  pretension  to 
erase  this  line  (Olsh.)  It  is  admissible,  how- 
ever, to  take  ver.  7  b  as  an  independent  clause=: 
in  the  roll  of  the  book  it  is  prescribed  to  me 
(Hengst.,  Hupfeld,  in  a  different  combination 
from  itosenm.  and  Gesenius,  from  Umbreit  and 
Maurer).  It  is  particularly  in  connection  with 
the  recovery  of  the  Pentateuch  (2  Kings  xxii.  13) 

that  the  construction  of  2T\2  with  i]f  occurs  in 
this  signification.  But  really  this  so-called  mean- 
ing is  only  a  paraphrase,  used  in  order  to  sim- 
plify it  to  the   understanding.     Taken  literally, 

even  there  the  persons  are  adduced  with  7^,  re- 
specting whom  it  is  written,  namely,  the  word  of 
God,  obligating  them,  and  binding  upon  them; 
they  are  the  ones  to  whom  that  which  is  written 
refers,  Job  xiii.  26.  The  ancient  translation 
■Kepi  e/mv,  upon  which  Ileb.  x.  7  is  based,  is  ac- 
cordingly altogether  unobjectionable.  This  clause 
may  now  be  connected  likewise  in  language  with 
the  preceding  clause,  so  that  the  preposition  2 
expresses  the  accompaniment,  as  Ps.  lxvi.  15 
(Umbreit,  Ewald,  Maurer,  et  al.)  But  the  book 
roll  with  which  the  Psalmist  comes  is  not  the 
roll  of  the  written  leaf,  which  Jeremiah  carried 

with  him  ('  /]£  =:  with  me)  and  upon  which  he 
had  written  the  prophecy  of  future  redemption, 
in  order  to  read  it  to  the  people,  as  he  himself 
had  "eaten"  its  contents,  Jer.  xv.  16  (Hitzig), 
but  the  roll  of  the  law  written  on  skins,  Jer. 
xxxvi.  2,  4;  Ezek.  ii.  9  (Hupf.),  particularly  the 
law  respecting  the  king,  Deut.  xvii.  14  sq.  (Von 
Hofm.,  Delitzsch),  which  the  king  of  Israel  was 
to  keep  constantly  with  him.  This  view  explains 
the  transfer  of  these  words  about  David,  who 
was  already  anointed  king  of  Israel,  but  had  not 
yet  come  into  possession  of  the  throne,  to  Christ, 
Heb.  x.,  as  one,  for  whom  it  is  not  necessary  to 
suppose  that  the  idea  of  the  book-roll  should  be 
transferred  unhistorically  to  the  entire  Old  Tes- 
tament and  its  prophecies.  The  following  ex- 
planations: written  upon  me  (Sachs),  which 
means,  that  the  poet  is  himself  the  narrative  of 
the  wonders  of  God  which  have  happened  to  him  ; 
or  written  in  me,  that  is,  in  my  heart  (De  Wette), 
are  inadmissible.  It  is  first  said  in  ver.  8  that 
David  carried  the  law  not  only  with  him,  but  in 
himself.  For  this  is  a  characteristic  of  the  right- 
eous (Ps.  xxxvii.  31,  after  Deut.  vi.  6  ;  comp. 
Prov.  iii.  3;  vii.  3).  But  this  Divine  purpose  is 
not  fulfilled  in  the  entire  people  (Isa.  Ii.  7)  until 
the  time  of  the  Messiah   (Jer.  xxxi.  33).     Heng- 


stenberg  (Beitriige  II.  489  sq.)  has  proved  that 
the  mention  of  the  roll  of  the  law  as  written  upon 
skins  does  not  lead  to  a  later  period  of  composi- 
tion. Still  less  is  it  necessary  to  think  of  a  man, 
who,  after  the  discovery  of  the  law  by  Ilezekiah, 
went  with  the  roll  into  the  temple  (Ewald). 

Str.  V.  Vers.  9,  10.  I  proclaimed,  etc.— The 
perfects,  vers.  9,  10,  do  not  express  continued 
action  ( De  Wette),  but  past,  yet  they  refer  not  to 
the  contents  of  the  new  revelation  written  upon 
the  leaf  (IIitz;g),  but  narrate  parallel  with  ver. 
7,  that  the  Psalmist  not  only  took  his  position  as 
an  obedient  servant  of  Jehovah,  and  as  a  perso- 
nal thank-otfering  at  the  disposal  of  God,  but 
that  he  has  expressed  his  thanks  by  proclaiming 
the  praise  of  Jehovah  in  the  congregation  (comp. 
Ps.  1.  24  sq.)  This  proclamation  is  designated  by 
the  verb  "^3  as  glad  tidings.  [Perowne: 
"  Words  are  heaped  upon  words  to  express  the 
eager  forwardness  of  a  heart  burning  to  show 
forth  its  gratitude.  No  elaborate  description 
could  so  well  have  given  us  the  likeness  of  one 
whose  'life  was  a  thanksgiving.'  " — C.  A.  B.] 

Str.  VI.  Ver.  11.  Thou,  Jehovah,  wilt  not 
shut  up  Thy  mercies,  etc. — This  verse  refers 
to  ver.  y  in  the  use  of  shut  up,  and  to  ver.  10  in 
the  use  of  "  grace  and  truth."  But  it  does  not 
follow  from  this,  that  the  so-called  first  part  con- 
cludes with  ver.  11  (Hupfeld);  this  is  opposed  by 
the  connection  with  ver.  12  by  means  of  "  for," 
which  it  is  entirely  arbitrary  to  regard  as  merely 
an  external  and  loose  connection.  But  rather 
the  importunity  of  the  prayer  for  deliverance 
from  present  and  recent  trouble,  rising  on  the 
basis  of  thanksgiving  for  previous  deliverances,  and 
basing  itself  on  the  assurance  of  Divine  recom- 
pense, is  grounded  on  the  fact  that  the  trans- 
gressions of  the  Psalmist,  which  followed  him  in 
vengeance,  as  the  wrath  of  God  (Ps.  lxix.  25), 
and  the  curse  (Deut.  xxviii.  15),  have  overtaken 
him,  and  that  there  is  accordingly  no  other  help 
than  through  Jehovah.  In  the  Messianic  inter- 
pretation these  transgressions  are  explained  of 
those  voluntarily  taken  upon  himself  by  the 
suffering  Messiah,  and  for  the  most  part  mada 
parallel  with  innumerable  evils  as  the  punish- 
ment of  sins.  Both  of  these  ideas  are  again.-t  the 
text  which  says  that  the  transgressions  of  the  Psalm- 
ist are  his  own,  who  feels  that  he  has  been  seized 
upon  by  the  innumerable  evils  which  surround  him 
and  he  has  no  prospect.  This  general  explanation 
of  the  clause,  I  cannot  see,  corresponds  closely 
as  well  with  the  context  as  with  the  wording  of 
the  clause.  The  explanation  :  I  cannot  see  over 
them  on  account  of  their  innumerableness  (Hit- 
zig, Hupfeld),  corresponds  with  the  former;  the 
interpretation  of  it  from  weakened  sight,  owing 
to  great  woe  (Luther,  Hengst.),  correspond*  with 
the  latter.  This  physical  inability  (1  Sam.  iii. 
2  ;  iv.  14  ;  1  Kings  xiv.  4;  Job  xvi.  16;  Pss. 
xiii.  3  ;  xxxviii.  10),  may  be  a  sign  that  a  man's 
strength  (Ps.  xxxviii.  10),  or  his  heart  (Ps.  xl.  13) 
=  courage,  composure,  joyfulness,  have  forsaken 
him,  yet  however  is  not  to  be  placed  alongside 
of  the  latter, and  tobe  explained  of  the  obscuration 
of  consciousness  =  inconsiderateness  (Chald., 
Stier,  Ewald).  Least  of  all  are  we  to  think  of 
invisible  approach,  whereby  they  overtake  him 
unexpectedly  (Hupf.  alternately). 

Str.  VII.'  Vers.  13-15.  Be  pleased.— Although 


274 


THE  FIRST  BOOK  OP  PSALMS. 


Wl   in  this  meaning  and  in  construction  with  a 

following  h  and  an  infinitive,  occurs  only  here  (for 
in  the  parallel  passage  in  Ps.  lxx.  this  word  is 
missing),  yet  it  is  indisputable,  and  refers  to  ver. 
8,  where  the  will  of  God  is  designated  by  the 
nouu  of  the  same  root.  This  again  is  in  favor  of 
the  connection  of  both  parts  of  this  Psalm  and 
of  its  antiquity.  The  cry  for  help  is  like  Pss. 
xxii.  19  ;  xxxviii.  22  ;  the  wish  against  his  deadly 
enemies,  like  Ps.  xxxv.  4,  2b" ;  the  description  of 
their  behaviour,  like  Ps.  xxxv.  21,  2-3,  only  that 
"  speak  "  is  followed  by  "  of  me,"  (properly  : 
with  reference  to  me),  which  again  is  missing  in 
Ps.  lxx.,  where  likewise  the  usual  WW*  (let 
them  retire)  is  used  instead  of  'Sitf'  (let  them 
become  numb,  paralyzed  with  fright).  The  rea- 
son and  ground  of  their  numbness  is  stated  in 

the  following  verse  with  i$,  that  shame  is  their 
reward  ( [lit zig,  Delitzsch),  which  is  not  like  the 
accusative  (Ilupfeld),  which  would  merely  say: 
on  account  of  their  shame  (De  Wette,  Hengsten- 
berg).  [For  the  expression  Aha,  aha,  vid.  Ps. 
xxxv.  21,  25.— C.  A.  B.] 

Sir.  VIII.  Ver.  17.  The  Lord  will  care  for 
me. — It  is  not  necessary  to  adopt  the  reading 

"^"Hi^n  from  Pss.  lxx.  6;  cxli.  1,  instead  of 
"•/"DuMT,  as  being  the  only  reading  consistent 
with  usage  (Venema,  Ewald,  Ilupfeld),  and  to 
translate  accordingly :  Lord,  haste  to  me.  The 
word  3i^n  has  indeed  very  different  meanings, 
and  here  an  unusual  construction;  yet  the  re- 
ference at  once  to  the  thoughts  of  God,  ver.  5, 
mentioned  by  a  noun  of  the  same  root,  which 
favors  the  unity  of  the  Psalm,  does  not  leave  it 
doubtful  that  the  reference  is  neither  to  regard 
=  value  (Rabbins),  nor  to  imputation,  namely, 
of  sins  (Cocc,  Gesen.),  but  to  the  thoughts  of  God 
in  His  providential  care  over  those  who  turn  to 
Him  in  prayer  (the  ancient  translators  and  most 
interpreters). 

DOCTRINAL  AND    ETHICAL. 

1.  Sometimes  a  deliverance  from  great  danger, 
gives  us  the  first  knowledge  of  how  many  enemies 
and  how  great  dangers  there  are  surrounding  us 
here  below.  But  this  knowledge  should  not 
weaken  our  thankfulness ;  and  although  the  song 
of  thanksgiving  to  the  praise  of  God  must  be  fol- 
lowed immediately  by  a  new  petition,  the  ardor 
of  prayer  is  the  more  impressive,  and  the  con- 
fidence of  being  heard  is  more  assured  and  joy- 
ous, the  more  vital  and  fresh  the  experience  of 
the  gracious  turning  of  God  to  the  necessity  and 
prayer  of  him  who  waits  in  faith  for  the  help  of 
the  Lord. 

2.  A  man  who  has  been  delivered  by  the  help 
of  God,  is  stimulated  to  a  new  song  by  the  new 
experience  of  grace;  but  when  he  on  his  part  is 
personally  confirmed  anew  in  the  old  covenant  of 
grace,  he  does  not  thus  acquire  any  exclusive  re- 
lation to  God  with  peculiar  rights  and  privileges. 
He  is  and  remains  a  member  of  the  congregation,  in 
which  God  from  of  old  has  glorified  Himself  by 
innumerable  tokens  of  His  favor.  Therefore  all 
the  people  are  to  be  benefited  by  that  which 
happens   to   the  individual,  and   they  are  to  let 


their  new  song  resound  to  the  God  of  all  in 
united  praise,  and  to  the  general  edification.  These 
benefits  are  better  fitted  for  this,  the  more  they 
bear  and  maintain  the  character  of  a  gift  of 
God. 

3.  The  thanksgiving  which  is  well-pleasing  to 
God  is  not  in  the  legal  fulfilment  of  the  external 
offerings  and  similar  performances,  rites,  and  ce- 
remonies, but  in  obedience  to  the  will  of  God  by  the 
whole  person  and  life.  This  obedience  is  de- 
clared in  particular  actions  and  performances,  is 
represented  and  illustrated  by  offerings,  symbo- 
lized by  rites  and  ceremonies  ;  but  all  these  ex- 
pressions, representations,  and  symbols,  cannot 
compensate  for  the  absence  of  obedience.  This  sym- 
bolical and  representative  character  of  all  the  of- 
ferings of  the  Old  Covenant  is  evidently  declared 
in  the  roll  of  the  law,  which  contains  the  directions 
for  the  actions  of  the  people  of  God.  There  is 
no  inconsistency  therefore  in  the  fact  that  it  is 
said  respecting  the  offerings  expressly  ordained 
by  Divine  command,  that  God  hai  not  required 
or  desired  them.  There  is  no  value  ascribed  to 
them  in  the  Mosaic  law  independent  of  obedience. 
God's  requirement  is  directed  rather  immediately 
and  unconditionally  to  entire  obedience  to  the 
Divine  will.  It  is  not  necessary  therefore  to 
suppose  a  new  revelation  for  the  explanation  of 
the  thoughts  expressed  in  the  text.  The  will  of 
God  has  been  revealed  in  the  words  of  God,  and 
God  has  given  men  ears  to  understand  them. 
Whatever  is  missing  is  concretely  expressed  by 
the  inclination  and  ability  of  unconditional  obe- 
dience to  completely  fulfil  the  law:  in  the  perfect 
servant  of  Jehovah,  righteous  in  disposition  and 
ability  to  justify  many  (Isa.  liii.  11).  When, 
now,  David,  under  definite  historical  circum- 
stances, and  with  special  reference  to  his  royal 
calling,  expresses  his  joy  in  the  fulfilment  of  the 
Divine  will,  and  his  readiness  to  commit  his 
person  to  the  disposal  of  God,  he  not  only  says 
that  obedience  is  the  true  offering,  and  that  it 
has  to  do  with  the  entire  person,  but  he  thus  en- 
ters historically  into  the  typically  prophetical  re- 
lation to  Christ,  in  which,  by  the  Spirit,  his  words 
acquire  a  meaning  which  allows,  yes,  calls  forth, 
a  deeper  and  more  comprehensive  interpretation 
within  the  Old  Covenant. 

4.  The  fulfilment  of  the  Divine  law  is  rendered 
subjectively  possible  to  man,  and  accomplished,  by 
his  taking  it  up  into  his  soul,  and  agreeing  with  his 
heart  to  this  law  which  comes  to  him  at  first  from 
without  and  by  the  ear.  Thus  the  externality 
and  the  strangeness  of  the  law  are  destroyed. 
Man,  then,  desires  what  God  desires.  He  offers 
his  own  will  in  the  obedience" of  faith.  But 
this  offering  is  fulfilled  only  on  the  basis  of  a  de- 
liverance which  has  taken  place.  The  offering 
has  thus  essentially  the  meaning  of  a  thank-offer- 
ing, and  it  is  not  at  all  propitiatory  or  justifying, 
although  well-pleasing  to  God.  This  relation  is 
expressed  likewise  in  the  typical  reference  of  the 
Psalm. 

5.  He  who  is  in  this  relation  and  has  a  vital 
experience  of  the  power  and  truth  of  it  in  his 
own  person,  should  testify  of  it  by  word  and  deer 
and  help  others  to  hear  of  it  (Rom.  x.  17),  and 
should  particularly  proclaim  the  glad  tidings  of 
the  righteousness,  grace  and  truth  of  God,  in  the 
congregation.     This  may  likewise  be  regarded  aa 


PSALM  XL. 


275 


an  offering,  and  indeed  of  thanks,  yet  not  merely 
in  the  sense  of  the  presentation  of  words,  but,  at 
the  same  time,  with  the  more  particular  meaning 
of  saerijice  and  personal  consecration,  which  can- 
not be  fulfilled  without  self-conquest.  For,  in  ad- 
dition to  the  natural  slothfulness,  forget  fulness, 
unthankfulness,  fearfulness,  we  are  to  regard 
not  only  quietistic  inclinations,  the  disposition 
to  contemplation,  the  luxury  of  feeling,  but 
likewise  a  kind  of  timidity,  dread  and  shyness 
of  appearing  in  public,  which  occur  even  in  men 
who  are  spiritually  inclined  and  are  decided 
servants  of  God.  But  he  who  overcomes  in  this 
conflict,  and  ventures  to  appeal  to  the  testimony 
of  God  respecting  his  readiness  to  take  part  in 
this  work,  can  rely  with  comforted  spirit  upon 
the  fact  that  God  will  confess  those  who  make 
Him  known  before  men  (Matth.  x.  32). 

G.  A  true  and  courageous  confessor  may,  ac- 
cordingly, rely  upon  being  recognized  by  God; 
but  the  ground  on  which  he  bases  his  confidence 
is  not  his  personal  worth  or  the  deserts  of  his 
actions,  but  the  mercy  and  faithfulness  of  God. 
He  has  the  more  reason  to  hold  fast  to  this,  as 
he,  with  all  his  piety  and  devotion  to  God,  and 
in  the  calling  given  him  by  God,  is  still  not  the 
perfectly  righteous  one,  the  sinless  servant  of 
God,  but  rather,  in  the  innumerable  sufferings 
which  surround  him,  he  recognizes  the  deserved 
punishments  of  his  innumerable  transgressions, 
and,  in  consequence  of  this,  feels  that  every 
natural  source  of  comfort,  courage  and  strength 
in  himself  is  sealed  up.  All  things  depend  upon 
the  help  of  the  Lord.  He  recognizes  more  tho- 
roughly the  indispensablencss  of  this,  and  experi- 
ences the  more  deeply  its  urgency,  the  stronger 
his  feeling  of  his  own  misery  and  entire  helpless- 
ness, under  the  painful  impressions  of  the  arro- 
gance of  his  enemies,  who  are  intoxicated  with 
victory.  But  the  deeper  the  faith  in  the  special 
providence  of  God  for  the  individual,  is  impressed 
upon  the  heart  of  the  sufferer,  and  the  firmer  the 
soul  is  established  in  confidence  in  the  final  vic- 
tory and  the  everlasting  triumph  of  the  congre- 
gation over  all  its  enemies,  through  the  power 
of  God  and  to  the  praise  of  God,  and  the  more 
this  confidence  is  applied  to  the  personal  relation 
of  the  oppressed  servant  of  God,  the  more  urgent 
and  sure  of  being  heard  is  the  prayer  for  the 
speedy  coming  of  the  Lord. 

HOMILETICAL   AND   PRACTICAL. 

God  not  only  sends  sufferings;  but  lie  likewise 
scuds  help;  He  works  likewise  thankfulness.— 
Hymns  and  songs  belong  to  the  gifts  of  God  :  by 
these  we  express  our  thanks,  proclaim  God's 
glory,  edify  the  congregation. — Our  life  may  be 
a  long  history  of  sufferings  and  yet  constitute  an 
edifying  sermon  respecting  God's  righteousness, 
grace  and  truth. — That  which  comes  from  the  Lord 
should  lead  to  the  Lord.— The  kindnesses  of  God 
are  just  as  numerous  as  our  sufferings  and  our 
transgressions. — We  should  take  to  heart  what  God 
has  done  to  us  and  to  our  people,  but  not  shut  it  up 
in  our  hearts,  but  let  our  thanks  sound  forth  not 
only  in  ivords,  even  though  they  be  expressed  in 
new  songs  and  hymns,  but  likewise  in  acts  well 
pleasing  to  God.— What  God  does  to  us,  is  not  an 
exception,  but  a  confirmation  of  His  special  as  well 


as  general  Providence. — The  new  songs  of  the 
pious  contain  only  the  old  confession  of  the  con- 
gregation of  God. — The  best  thank-offering  is  the 
consecration  of  the  entire  person  to  the  service  of 
God  in  the  obedience,  of  faith. — God  desires  ener- 
getical thanks  for  actual  help. — By  one  and  the  same 
act  God  accomplishes  our  deliverance,  the  shame 
of  the  enemy,  the  edification  of  the  congregation. — 
God's  words  are  not  only  to  come  to  our  ears,  but 
to  enter  our  hearts. — God  has  given  us  ears  to  hear 
His  word  ;  a  mouth  to  confess  it ;  a  heart  to  love 
it  ;  whence  comes  the  strength  to  keep  it,  but  from 
Him  ?  and  who  is  the  righteous  one,  whom  he  sends 
to  fulfil  it?— God  shows  Himself  to  be  the  faithful 
God  to  those  who  trust  in  Him,  confesses  those  who 
confess  Him  ;  will  He  neglect  you,  when  you  do 
not  neglect  Mm? — If  we  would  gain  God's  help, 
we  must  seek  God  Himself. — Consecration  and 
confession  should  agree  with  one  another,  but  both 
be  in  accordance  with  God's  icord. — He  who  can- 
not wait  for  the  help  of  God,  will  never  gain  it; 
but  he  must  pray  for  it  and  may  urge  his  circum- 
stances in  prayer. 

Starke:  The  cross  conveys  many  advantages 
in  itself;  for  it  urges  the  sufferer  to  pray,  his 
prayer  is  heard,  he  rejoices,  praises  God,  seek3 
to  excite  others  to  praise  Him. — Take  care  that 
the  new  song,  the  gospel,  be  not  sung  and 
preached  for  your  mere  amusement,  but  that  it 
produce  in  you  true  fear  of  God;  else  it  were 
better  that  you  should  never  have  heard  it. — 
You  must  not  doubt  of  your  sonship  and  the  love 
of  God  on  account  of  the  postponement  of  help. 
He  only  tries  your  patience.  Christ  was  a 
servant  in  obedience,  yet  a  child  of  His 
Father  in  hearty  readiness  to  do  His  will.  Learn 
from  Him  to  properly  unite  both  together. — 
When  the  word  of  God  comes  unto  a  man  in  its 
true  power,  it  cannot  long  remain  concealed, 
the  change  of  heart  soon  expresses  itself  in  words 
and  works. — God  never  lacks  the  power  to  help; 
we  need  only  pray  that  He  will  show  this  power 
in  accordance  with  His  gracious  will. 

Selnkkkeu:  Even  the  law  cannot  be  under- 
stood apart  from  Christ,  for  no  one  knows,  what 
it  requires  and  how  to  fulfil  it. — Dai;l>eiistadt: 
We  must  draw  near  to  God  with  humility.  David 
calls  himself  not  a  king  and  prophet,  but  a  poor 
miserable  sinner. — Fiuscii:  See  to  it,  dear  soul, 
that  the  new  6ong  is  not  fcung  to  thee  in  vain. — 
The  dear  gospel  does  nothing  but  good  to  men 
and  yet  it  has  its  enemies. — It  is  impossible  that 
we  should  endure  the  cross  and  live  under  it 
without  the  consolation  of  God. — A.  Bengel:  I 
come!  or  I  am  here!  was  the  symbolum  of  the 
Lord  Jesus  (Matth.  v.  17;  x.  34;  xv.  24;  xviii. 
11;  Mark  i.  38;  Luke  v.  32;  ix.  50;  xii.  49; 
xix.  10;  John  vi.  38sq.;  ix.  39;  x.  10;  xii.  40; 
xviii.  o7).  0  Soul,  let  thy  Saviour  accomplish 
His  design  in  thee. — Say:  Why  art  thou  in  the 
world?  Dost  thou  fulfil  the  will  of  God?  How 
long  since  ?  How? — (Jhbeeit:  The  mind  of  the 
converted  is  shown  in  deep  humility  and 
strong  confidence. — The  will  of  God  is  recorded 
in  the  roll  of  the  book,  but  it  is  the  desire  of  the 
pious  to  do  it. — Without  sincere  confession  of 
one's  own  misery  and  internal  poverty  there  is 
no  faith  in  Divine  Providence. — Tiioluck: 
Thanksgiving  should  be  an  act,  but  he  who 
strongly  feels  it,  his  words  may  be  a  hindrance 


276 


THE  FIRST  BOOK  OF  PSALMS. 


to  him. — Taube:  The  greatest  and  truest  skill 
of  the  Christian  is  to  be  able  to  wait;  to  learn 
to  wait  is  the  exercise  of  his  entire  life. — Poverty 
and  misery,  these  are  our  names;  yet  this  dust 
nature  is  in  God's  gracious  thoughts.— There  are 
typical  heroes  of  faith  and  those  who  have  fol- 
lowed Christ;  the  Lord  Himself  is  in  the  midst 
with  His  heroic  sufferings  and  sustains  both 
classes  with  the  strength  and  grace  of  His  all- 
sufficient  blessings  of  redemption. — Deichert: 
The  offerings  of  a  reasonable  service  well  pleas- 
ing to  God;  1)  The  incense  of  prayer  before 
God;  2)  the  burnt-offering  of  an  entire  conse- 
cration of  the  heart  to  God  ;  3)  the  meat-offering 
of  the  life  and  its  works  in  the  service  of  God. 

[Matth.  Henry:  There  is  power  enough  in 
God  to  help  the  weakest,  and  grace  enough  in 
God  to  help  the  unworthiest  of  all  His  people 
that  trust  in  Him. — There  is  an  order  in  all  God's 
works,  but  they  are  so  many  that  present  them- 
selves to  our  view  at  once,  that  we  know  not 
where  to  begin  nor  which  to  name  next;  the 
order  of  them,  and  their  natural  references  and 
dependences,  and  how   the  links  of  the  golden 


chain  are  joined  is  a  mystery  to  us,  and  what  we 
shall  not  be  able  to  account  for  till  the  veil  be 
rent  and  the  mystery  of  God  finished. — The  sight 
of  our  sins  in  their  own  colors  would  drive  us  to 
distraction  if  we  had  not  at  the  same  time  some 
sight  of  a  Saviour. — Barnes  :  All  sorrow  can  be 
borne  when  we  feel  that  God  has  not  forgotten 
us;  we  may  be  calm  when  all  the  world  forsakes 
us,  if  we  can  feel  assured  that  the  great  and 
blessed  God  "thinks"  on  us,  and  will  never 
cease  to  remember  us. — Spurgeon  :  Note  the  way 
of  salvation,  a  sight,  a  fear,  a  trust !  Do  you 
know  what  these  mean  by  possessing  and  prac- 
tising them  in  your  own  soul  ? — God's  thoughts 
of  you  are  many,  let  not  yours  be  few  in  return. 
— No  maze  to  lose  oneself  in  like  the  labyrinth 
of  love.  How  sweet  to  be  outdone,  overcome 
and  overwhelmed  by  the  astonishing  grace  of 
the  Lord  our  God. — Our  Lord's  life  was  a  sermon 
eloquent  beyond  compare,  and  it  is  heard  each 
day  by  myriads. — Lord  Jesus,  grant  in  all  our 
adversities  we  may  possess  like  precious  faith, 
and  be  found  like  thee,  more  than  conquerors. — 
C.  A.  B.]. 


PSALM  XLI. 

To  the  chief  Musician,  A  Psalm  of  David, 

1  Blessed  is  he  that  considereth  the  poor  : 
The  Lord  will  deliver  him  in  time  of  trouble. 

2  The  Lord  will  preserve  him,  and  keep  him  alive  ; 
And  he  shall  be  blessed  upon  the  earth : 

And  thou  wilt  not  deliver  him  unto  the  will  of  his  enemies. 

3  The  Lord  will  strengthen  him  upon  the  bed  of  languishing 
Thou  wilt  make  all  his  bed  in  his  sickness. 


4  I  said,  Lord,  be  merciful  unto  me : 

Heal  my  soul ;  for  I  have  sinned  against  thee. 

5  Mine  enemies  speak  evil  of  me, 

When  shall  he  die,  and  his  name  perish  ? 

6  And  if  he  come  to  see  me,  he  speaketh  vanity  : 
His  heart  gathereth  iniquity  to  itself; 

When  he  goeth  abroad,  he  telleth  it. 

7  All  that  hate  me  whisper  together  against  me  : 
Against  me  do  they  devise  my  hurt. 

8  An  evil  disease,  say  they,  cleaveth  fast  unto  him  f 
And  now  that  he  lieth  he  shall  rise  up  no  more. 

9  Yea,  mine  own  familiar  friend,  in  whom  I  trusted, 

Which  did  eat  of  my  bread,  hath  lifted  up  his  heel  against  me. 

10  But  thou,  O  Lord,  be  merciful  unto  me,  and  raise  me  up, 
That  I  may  requite  them. 


PSALM  XLI. 


277 


11  By  this  I  know  that  thou  favourest  me, 
Because  mine  enemy  doth  not  triumph  over  me. 

12  And  as  for  me,  thou  upholdest  me  in  mine  integrity, 
And  settest  me  before  thy  face  for  ever. 


13    Blessed  he  the  Lord  God  of  Israel 
From  everlasting,  and  to  everlasting. 
Amen,  and  Amen. 


EXEGETICAL   AND   CRITICAL. 

Its  Contents  and  Composition. — The  last 
Verse  does  not  belong  to  this  Psalm,  but  forms 
the  doxology  which  concludes  the  entire  first 
book,  comp.  Introduct.  Twelve  verses  remain, 
three  of  which  furm  the  introduction,  three  the 
conclusion,  and  between  them  the  substance  of 
the  Psalm  is  contained  in  twice  as  many  verses. 
The  substance  of  this  P.-alm  consists  of  a  de- 
scription how  the  Psalmist  prayed  for  Divine 
grace  and  help  in  his  sufferings,  which  he  re- 
garded as  a  punishment  for  his  sins  (ver.  4), 
whilst  his  enemies  reckoned  upon  his  death 
(ver.  5),  and  false  friends,  in  visiting  him,  abused 
the  opportunity  in  gathering  and  spreading 
wicked,  false  and  exaggerated  accounts  of  his 
hopeless  and  languishing  condition  (vers.  6-8).  One 
among  them  is  conspicuous,  who,  as  a  previous 
friend  and  table-companion  (ver.  9),  deceived  the 
trust  bestowed  upon  him  in  the  grossest  manner. 
From  this  description  a  new  and  double  petition 
arises  (ver.  10)  for  grace  and  for  help,  because 
the  Psalmist  recognizes  in  the  fact  that  his  ene- 
mies do  not  triumph,  the  favor  (ver.  11)  with 
which  God  holds  fast  to  his  person  in  the  integ- 
rity of  his  heart,  so  that  his  person  will  remain 
a  continual  mark  for  the  eyes  of  His  providence 
(ver.  12).  Whence  the  Psalmist  has  derived  this 
confidence  of  faith,  which  is  finally  expressed  in 
prophetical  perfects,  is  disclosed  in  the  opening 
strophe,  in  which  the  man  is  pronounced  blessed, 
who  conducts  himself  properly  towards  the  un- 
fortunate (ver.  1),  because  God  will  act  in  the 
same  way  towards  him,  as  a  recompense  in  his 
time  of  trouble  (vers.  2-3).  Since  there  is  ex- 
pressly named  here,  protection  against  the  rage 
of  enemies,  and  assistance  upon  t lie  bed  of  sick- 
ness;  and  the  furm  of  the  prayer  (ver.  2  c)  is  al- 
ready broken  through  by  the  statement  of  the 
prosperity  of  such  a  man,  the  particular  groups 
unite  closely  with  one  another,  and  serve  mu- 
tually to  explain  one  another.  Only  we  must 
not  suppose  that  it  is  a  didactic  Psalm,  in  which 
there  is  first  expressed  a  general  clause  of  expe- 
rience, and  then  an  application  of  it  to  particu- 
lar relations  (Olsh.),  or  in  which  David  speaks 
from  the  ideal  person  of  the  righteous  and  t heir 
Bufferings  under  the  figureot a  sickness  (Hengst.); 
or  that  it  is  a  Psalm  of  lamentation,  which  speaks 
likewise  figuratively  of  the  sufferings  of  the  bet- 
ter part  of  the  people  under  the  wickedness  of 
domestic  enemies  (De  Wette);  or  that  it  is  pro- 
perly a  Psalm  of  thanksgiving  (Ewald),  in  which 


all  is  to  be  referred  to  a  deliverance  from  a  dan- 
gerous sickness  (Maurer,  Hitzig)  which  has  al- 
ready transpired,  and  in  which  there  is  a  report 
respecting  what  then  took  place  in  a  narrative 
and  commendatory  form ;  but  that  it  is  a,  song 
of  faith,  in  which  a  man  lying  upon  a  painful  and 
dangerous  bed  of  sickness,  with  open  enemies 
lurking  about  him,  and  vexed  by  false  and  trea- 
cherous friends,  prays  and  confesses  himself  a 
guilty  sinner  before  God  ;  but,  since  he  stands  in 
an  internal  relation  of  sincere  piety  to  God,  he 
feels  that  he  is  therein  supported  by  God,  and 
with  so  much  the  greater  confidence  of  being 
heard,  implores  the  grace  and  help  of  God,  as 
his  own  behaviour  towards  the  suffering  gives 
him  a  claim  for  recompense  on  the  part  of  God, 
since,  on  the  one  side,  men,  his  friends  as  well  as 
enemies,  treat  him  badly,  and,  on  the  other  side, 
his  relation  to  God  and  the  good  pleasure  of  God 
in  him  could  not  be  made  known,  should  the  hopes 
of  his  adversaries  be  fulfilled.  These  are  the 
pure  and  genuine  features  of  the  heart,  faith, 
and  life  of  David,  yet  not  merely  in  the  time  of 
the  rebellion  of  Absalom  and  the  treachery  prac- 
ticed by  Ahithophel  (Hofm.  Weiss,  und  Erf.  II. 
122;  Delitzsch).  It  is  more  in  accordance  with 
the  advanced  age  of  David,  1  Kings  i.  1-4,  the 
insurrection  of  Adonijah  and  the  behaviour  of 
Joab  (Bohl).  Since  now  David's  history  has  a 
typical  meauing,  we  can  thus  understand  the  ex- 
planation of  Jesus,  John  xiii.  18,  that  the  action 
of  Judas  Iscariot  was  in  fulfilment  of  Scripture, 
under  which  circumstances  ver.  9  of  this  Psalm 
is  cited  (yet  not  after  the  Sept.,  and  even  with 
an  essential  abbreviation  of  the  Hebrew  text),  as 
then,  John  xvii.  12;  Acts  i.  16,  likewise  presup- 
pose in  general  that  the  act  atul  fate  of  the 
traitor  were  prophesied  in  the  Old  Testament 
Scriptures.  It  is  well,  however,  to  limit  the 
typical  meaning  to  this  verse,  or,  at  most,  to  the 
description  of  this  relation  stated  here  (accord- 
ing to  the  scantiness  of  the  citation  in  John), 
and  not  extend  it  to  the  whole  Psalm  (Calvin, 
Stier),  or,  indeed,  regard  it  as  directly  Messianic 
(most  of  the  older  interpreters,  particularly 
Luilier,  more  recently  Bohl).  But  this  is  incon- 
sistent with  the  confession  of  personal  sin  (ver. 
4)  and  witli  the  reference  to  the  fulfilment  of 
the  recompense  (ver.  10).  For  the  reference  ia 
not  to  the  desire  of  revenge  (Hupf. ),  but  yet  not  to 
the  recompense  with  good  and  in  love,  as  Christ 
suffers  and  prays  on  account  of  the  sins  o*'  others 
(Cocc).  or  in  the  sense  in  which  Joseph  acted 
towards  his  brethren  (Burk,  v.  Meyer,  Stier), 
but  to  that  recompense  to  which  David  was  obli- 


278 


THE  FIRST  BOOK  OF  PSALMS. 


gated  as  the  lawful  king.  This  is  more  in  ac- 
cordance with  1  Kings  ii.  5  sq.  (Bohl),  than  with 
his  overcoming  the  rebellion  of  Absalom  (De- 
litzsch).  We  cannot  refer  to  the  recompensing  of 
Christ  as  the  Judge  of  the  world,  because  with  the 
Messianic  interpretation  all  else  is  referred  only 
to  the  suffering  Messiah  in  the  state  of  humi- 
liation, which,  when  extended  farther,  must  ex- 
plain likewise  the  sickness,  the  bed,  and  the 
rising  of  the  recovered,  with  reference  to  the 
death,  the  grave,  and  the  resurrection,  as  indeed 
some  do  with  a  false  application  of  Typology. 
Ver.  4  is  most  decisive,  as  even  Reinke  admits. 
For  it  is  ext'getically  entirely  inadmissible  to  put 
the  last  words  in  the  mouth  of  the  Messiah  as  the 
representative  of  sinful  humanity,  as  many  do, 
particularly  after  Theodoret,  who  explains  the 
historical  reference  to  king  David  or  Hezekiah 
as  rash  and  fool-hardy.  This  Psalm  is  related  in 
contents  with  Ps.  xxviii.,  and  as  a  Jehovah-psalm 
belongs  closely  together  with  the  Elohim-psalm 
lv.  in  like  manner  as  Ps.  xxxix.  with  Ps.  lxii. 
The  style  is  lively  and  expressive. 

Sir.  I.  Ver.  1.  Attentive  to  an  afflicted 
one. — This  is  either  observing  the  needy  with 
attention,  in  the  sense  of  loving  sympathy 
(Sept.,  Aquila,  Theod.,  the  Rabbins,  Cocc,  J. 
H.  Mich.,  De  Wette,  etal.),  as  Neh.  viii.  13  with 

bx  as  here,  with  7j?  Prov.  xvi.  20,  with  /  Prov. 
xxi.  11,  12,  with  3  Ps.  ci.  2;  Dan.  ix.  13 ;  or 
as  a  ivise  man  considering  that  which  is  appro- 
priate (Symm.,  Luther,  Calvin,  Ruding.,  Venema, 
flengst.)  ;  perhaps  the  two  may  be  combined 
(Geier,  Stier).    In  connection  with  the  Messianic 

interpretation  of  7T  (tenuis  ;  hence  in  a  physi- 
cal sense,  lean,  thin,  in  a  civil  sense,  insignifi- 
cant; as  a  general  designation  of  the  poor,  Ex. 
xxx.  15,  of  the  sick  and  weak  Gen.  xli.  19; 
2  Sam.  iii.  1,  of  sick  in  mind,  2  Sam.  xiii.  4), 
reference  is  made  to  the  believing  consideration 
of  his  suffering,  especially  of  his  life  in  the  state 
of  humiliation,  sometimes  with  the  view  of  the 
summons  to  follow  Him. — Since  DV  is  masculine, 
T\y~\  DV3  can  only  mean;  in  the  day  of  adver- 
sity, (Symmach.),  not  in  the  evil  day  (Sept.). 

Ver.  2.  He  shall  be  blessed.— "I^.X]  is  to 
be  taken  as  an  echo  of  ,^B'X  ver-  1»  as  Prov- 
iii.  18;  not  declarative  as  Is.  ix.  15;  at  any  rate 
not  after  another  derivation  Prov.  ix.  6,=be 
conducted  in  the  right,  straight  way,  that  is,  in 
the  way  of  salvation  (J.  H.  Mich.). — [And  do 
not  give  him  up. — A  sudden  transition  from 
the  future  to  the  optative  (Hupfeld)  in  an  ap- 
peal to  God  in  prayer.  This  is  to  be  explained 
from  the  personal  interest  of  the  poet  in  the  per- 
son of  the  Soti'O  (Riehm).— C.  A.  B.] 

Ver.  3.  Support  him  on  the  sick  bed. — 
This  is  not  the  supporting  of  the  head,  Song  Sol. 
ii.  6,  in  accordance  with  which  ver.  3  b.  is  un- 
derstood of  changing  the  bed  of  the  couch  (Men- 
dels  ),  but  designates  the  contrast  to  the  sinking 
down  in  death  and  the  turning  of  a  couch  of 
sickness  into  one  of  health  by  virtue  of  his  re- 
covery. 

[Sir.  II.  Ver.  4.  I  said— Perowne :  "The 
pronoun  is  emphntic  and  marks  both  the  transi- 
tion from  the  previous  eulogy  of  the  compassion- 


ate man  to  the  poet's  personal  feelings  and 
desires,  and  alsothe  opposition  to  the  'enemies' 
in  the  next  verse." — Fori  have  sinned,  etc. — 
David  constantly  refers  to  sin  as  the  inward 
cause  of  his  sufferings.  Vid.  Pss.  xxxi.  10  ;  xxxii. 
5;  xxxviii.  3,  4,  18;  xl.  12. — These  words  pre- 
vent an  application  of  the  whole  Psalm  to  Christ. 

Ver.  5.  Speak  evil  for  me — Hupfeld:  ",l7 
with  TOX  elsewhere==;o  me,  as  Ps.  iii.  2;  xi.  1, 
might  here — since  we  are  not  to  suppose  an 
address  to  him  and  a  consequent  change  to  the 
third  person  as  Ps.  iii.  2, — simply  mean  about  me, 
of  me  (as  Gen.  xx.  13),  as  all  interpreters  admit: 
but  it  is  perhaps  to  be  connected  rather  with 
]?1 :  evil  for  me  (dat  incommodi),  or  with  '  speak 
=devise,  wish  me,'  as  ver.  7." 

Ver.  0.  And  if  he  come  to  see  me. — This 
is  not  impersonal,  but  the  Psalmist  has  a  certain 
individual  in  mind,  probably  Joab,  who  visited 
him  in  his  sickness,  comp.  2  Sam.  xiii.  5  sq.; 
2  Kings  viii.  29,  gathered  all  the  evil  of  his  con- 
dition and  prospects,  and  went  forth  abroad  and 
published  it  to  the  conspirators. 

Ver.  7.  Whisper  together. — Comp.  Ps.  xii. 
19.  It  refers  here  to  deceitful  plotting,  conspi- 
racy as  Ps.  ii.  2,  and  is  parallel  with  devise  evil. 
— C.  A.  B.] 

Ver.  8.  Some  frightful  thing  is  poured 
out  upon  him.  — 7^?2~"On  is  properly  a  word 
or  thing  of  worthlessness  either  in  the  moral 
sense  as  Ps.  ci.  3,  comp.  Deut.  xv.  9,  (the  an- 
cient versions  and  most  ancient  interpreters),  or 
in  the  physical  sense  (Aben  Ezra,  Kimchi  and 
most  recent  interpreters)  as  Ps.  xviii.  4,  of  ruin- 
ous fate,  frightful  evil,  at  times  as  the  curse  of 
crime.  The  following  expression  is  difficult. 
The  literal  translation  "is  poured  upon  him. " 
Ezek.  xxiv.  3,  seems  to  point  to  a  kind  of  Divine, 
irresistible  influence.  This  would  force  us  to 
give  up  the  reference  to  worthless  disposition 
and  act;  for  that  such  a  worthless  nature  is 
poured  upon  him  from  on  high,  or  that  the  devil 
has  inspired  him  to  evil  as  the  Spirit  of  God 
elsewhere  to  good  (comp.  Is.  xliv.  3),  is  itself  in 
the  mouth  of  enemies  a  charge  which  could  be 
accepted  only  from  convincing  reasons.  The 
context  is  likewise  against  this  explanation, 
since  the  enemies  can  only  have  to  do  with  the 
consequences,  the  curse  of  transgression  and  not 
with  the  source  of  it  (Hupfeld).  It  is  possible 
to  explain  it  thus:  ruin  is  poured  out  over  him, 
namely,  by  the  wrath  of  God  (De  Wette,  Koster, 
Olsh.);  but  the  usage  of  the  language  does  not 
accord  with  it,  still  less  does  it  accord  with  the 
explanation  that  he  is  poured  full  of  it=entirely 
filled  and  pervaded  by  it  (Rosenm.,  Gesenius). 
It  is  best  to  think  of  something  which  was  poured 
upon  him  like  metals  on  a  mould  holding  him 
fast  so  that  he  cannot  escape  (Job  xli.  15).  This 
is  not  to  be  understood  of  a  hateful  designation 
of  the  resolution  of  David  to  prefer  the  young 
Solomon  for  his  successor  instead  of  the  older 
Adonijah  (Bohl),  nor  the  villany  witli  which  his 
enemies  designed  to  give  the  final  blow  to  the 
languishing  man  (Luther,  Hengst.),  but  the 
miserable  condition  itself,  which  they  regard  as 
an  evidence  that  he  has  been  marked  and  judged 
by  God.  The  prayer,  ver.  11,  is  the  contrast  to 
this. 


PSALM  XLI. 


279 


Ver.  9.  Even  the  man  of  my  friendship, 
etc. — We  are  here  to  notice  the  sacredness  of  the 
.  rights  of  hospitality,  the  meaning  of  companion- 
ship at  the  table  and  the  friendship  of  the  guest 
among  the  ancients,  especially  in  the  Orient.  It 
was  a  particular  honor  to  eat  at  the  kings  table 
(2  Sam.  ix.  10  sq.;  1  Kings  xviii.  19;  2  Kings 
xxv.  29).  There  is  no  occasion  to  give  up  the 
very  natural  historical  references  and  explain 
the  expression  typically  of  intimate  intercourse 
(De  Wette)  or  indeed  of  maintenance  (Hupf.) 
and  benefits  in  general.  The  conjecture  of 
Bdttcher  {Neue  exeget.  krit  ^hrenlese  Nr.  1102) 
is  more  appropriate:  that  2pp  (=heel)  is  here 

a  general,  already  exclusively  figurative  2py  = 
deceit,  as  the  masculine  of  i"13p>7  2  Kings  x.  19. 

[Str.  III.  Ver.  10.  But  Thou  Jehovah- 
cause  me  to  arise. — The  pronoun  is  emphatic 
distinguishing  Jehovah  from  the  enemies  and 
false  friends  previously  mentioned.  He  desires 
that  Jehovah  will  enable  him  to  rise  up  from  his 
bed  of  sickness,  and  disappoint  them  of  their 
hopes. — And  I  will  requite  them. — Words- 
worth: "David  as  king  of  Israel,  and  God's  vice- 
gerent, was  bound  to  execute  judgment  on  the 
wicked.  This  is  the  reason  of  his  directions  to 
Solomon  concerning  Shimei  and  Joab." 

Ver.  11.  That  mine  enemy  doth  not 
shout  over  me. — Barnes:  "He  felt  assured 
now  that  all  the  machinations  of  his  foes  would 
be  defeated;  that  all  the  hopes  which  they  cher- 
ished that  he  was  soon  to  die  would  be  disap- 
pointed; that  he  himself  would  be  recovered 
from  his  sickness,  coutrary  to  their  malicious 
anticipations  and  desires.  This  he  regarded  as 
an  evidence  that  God  was  his  friend." 

Ver.  12.  And  hast  placed  me  before  Thy 
face  forever. — Alexander:  "This  seems  here 
to  mean  making  one  the  object  of  attention, 
keeping  constantly  in  view.  The  reciprocal  act 
of  man  towards  God  is  spoken  of  in  Ps.  xvi.  8.  As 
man  sets  God  before  him  as  an  object  of  trust,  so 
God  sets  man  before  Him  as  an  object  of  protec- 
tion."—C.  A.  B.]. 

DOCTRINAL  AND    ETHICAL. 

1.  Sympathetic,  compassionate  regard  for  the 
situation,  feelings  and  afflictions  of  a  suffering 
and  troubled  man,  which  at  the  same  time  ob- 
serves the  leadings  of  God,  does  not  secure  us 
from  personal  injury,  or  protect  us  from  rough 
and  unjust  treatment  on  the  part  of  hostile  and 
violent  men,  but  it  is  well  pleasing  to  God  and 
will  not  remain  unrewarded  on  the  part  of  God. 
In  this  there  is  no  more  reference  to  external 
reward  than  the  merit  of  good  works,  but  to  the 
blessed  consequences  corresponding  with  their 
relationship  to  the  Divine  way  of  thinking  and 
acting.  Accordingly  the  heart  which  has  tender 
feelings  and  is  observant  will  be  the  quickest 
to  obtain  the  comfort  of  the  nearness  of  God  and 
the  helping  strength  of  communion  with  God.  But 
those  who  do  not  renounce  the  image  of  God  expe- 
rience an  especial  gracious  turning  of  God  towards 
them.  We  may  here  recall  the  two  promises 
Matth.  v.  1:  Blessed  are  the  merciful,  for  they 
will  obtain  mercy,  and  Matth.  xxv.  40:  What 
you  have  done  unto  one  among  the  least  of  these 
my  brethren  ye  have  done  it  unto  me. 


2.  The  experience  of  the  gracious  turning  of 
God's  face  towards  U3  is  accompanied  even  in 
the  most  miserable  situation  with  the  assurance 
of  &  change  of  fortune.  Thus  the  severest  cross 
is  rendered  lighter  and  the  most  bitter  pain 
sweetened.  The  sick  man  begins  to  hope  for 
recovery  and  the  vexed  man  is  filled  with  fresh 
courage.  The  arrows  of  hate  and  wicked  slan- 
der lose  their  deadly  bile,  envy  its  poison,  per- 
secution its  purpose.  God  changes  the  cross 
ami  heals  in  body  and  soul  those,  who  are  re- 
garded by  the  world  as  lost  and  feel  themselves 
stricken  even  unto  death.  But  the  necessary 
condition  of  such  a  gracious  change  of  a  severe 
lot  in  life  into  blessing  and  health  is  the 
turning  of  the  heart  to  the  living  God  in  penitence 
and  desire  for  salvation. 

3.  Even  a  sincerely  pious  man  has  to  confess 
himself  guilty  of  many  sins  before  God,  and  to 
endure  his  sufferings,  often  very  severe,  as  punish- 
ments which  are  well  deserved.  But  this  gives 
his  enemies  no  right  to  suspect  his  piety,  or  doubt 
his  gracious  state,  or  calumniate  his  name.  It  only 
discloses  their  own  wickedness  and  badness  of 
heart  when  they  treat  the  man,  whom  God's  hand 
has  stricken,  as  a  wicked  villain,  appointed  to 
ruin,  when  they  increase  the  sufferings  of  the  af- 
flicted by  scorn,  reproach  and  mortifications  of  all 
kinds,  and  think  to  trample  entirely  in  the  dust 
the  man  whom  God  has  prostrated.  And  when 
those  who  in  prosperity  acted  as  friends  and  sat 
down  with  him  at  a  well  spread  table,  basely 
turn  away  from  him  when  fallen,  and  instead  of 
the  expected  comfort,  advice  and  assistance  bring 
new  and  shameful  weapons  of  attack,  then  the  suf- 
ferings of  the  afflicted  are  greatly  increased  in  the 
experience  of  such  treachery,  but  the  sufferings  like- 
wise thereby  approach  their  end,  and  from  their 
greatest  intensity  there  is  afforded  a  prospect  of 
a  prosperous/u/wr«  of  victorious  recovery,  just  re- 
compense and  abiding  health  before  God's  face  and 
through  God's  grace.  For  although  perfection  ia 
not  reached  here  below,  and  therefore  the  heart 
of  the  pious  man  in  times  of  suffering  is  pervaded 
with  a  feeliug  of  ill  desert,  yet  the  upright  man 
feels  iu  the  purity  of  his  piety  that  even  in  the 
time  of  trouble  he  is  taken  hold  of  and 
supported  by  God,  and  is  delivered  from  total 
ruin  by  an  indestructible  bond  of  communion 
with  God,  and  is  secure  from  entire  destruc- 
tion by  being  placed  and  established  before  God's 
face. 

4.  There  is  a  desire  and  hope  of  requital  which 
has  nothing  in  common  with  a  spirit  of  revenge, 
but  is  an  evidence  that  one  knows  himself  to  be 
so  closely  united  in  person,  cause  and  honor  with 
the  revelation  of  the  righteous  government  of  God, 
that  every  unrepented  and  unreconciled  mortifi- 
cation, violation,  oppression  of  the  former  would 
be  likewise  a  clouding  and  restricting  the  latter. 
There  are,  therefore,  not  only  official  relations, 
but  likewise  positions  in  life,  with  respect  to 
which  the  personal  inclination  to  pardon  must 
yield  to  the  duty  of  judicial  decision  and  action, 
yes,  in  the  desire  for  personal  relief  may  be 
changed  into  the  execution  of  Divine  judgments. 
This  likewise  belongs  to  the  history  of  the  life  of 
the  servant  of  God,  and  is  not  opposed  to  Ps.  vii. 
4:  Prov.  xx.  22.  But  every  one,  who  traces  the 
inclination  to  such  a  desire  in  his    heart  should 


280 


THE  FIRST  BOOK  OF  PSALMS. 


take  care  that  he  has  the  good  pleasure  of  God, 
and  not  merely  desire  to  assert  his  position  in 
the  world,  but  to  strengthen  his  position  before  the 
face  of  God.  Such  a  position  cannot  be  shaken 
by  anything  that  originates  from  the  world,  but 
forms  a  bridge  between  time  and  eternity. 

HOMILETICAL   AND   PRACTICAL. 

We  should  not  be  vexed  with  human  misery  or 
be  provoked  with  human  vileness,  but  should  learn 
from  both,  and  overcome  the  one  as  well  as  the 
other  by  the  grace  of  God. — Many  learn  only  on 
the  bed  of  sickness  who  their  enemies  are  and  who 
are  their  friends,  but  they  likewise  learn  only 
then  truly  to  know  themselves  and  God. — There  is 
a  severe  struggle,  when  torment  of  body  and  ne- 
cessity of  soul  are  associated  with  the  reproach  of 
enemi,s  and  the  treachery  of  friends  ;  but  the  se- 
verer the  trial,  the  more  brilliant  the  victory. — 
Many  have  been  left  in  the  lurch  by  their  own 
strength  and  human  faithfulness,  but  never  yet  has 
the  Lord  forsaken  those  who  trust  in  him  with 
sincerity  of  heart. — God  does  not  leave  good  un- 
rewarded or  evil  unpunished;  but  he  uses  for  both 
purposes  human  instruments. — To  be  raised  from 
our  prostrations  is  an  evidence  of  the  good  pleasure 
of  God. — He  who  is  not  separated  from  God  by 
the  cross,  but  driven  to  God,  needs  not  to  doubt  of 
bis  recovery,  however  severe  the  prostration  may 
be. — We  may  have  a  bad  situation  in  the  world 
and  yet  a  good  place  before  God's  face. — There 
are  many  changes  on  earth,  in  good  as  well  as  in 
evil,  but  only  one  sure  place,  namely  before  God's 
face  through  the  hand  of  God ;  and  this  reaches 
from  time  into  eternity. — We  can  fulfil  the  pur- 
pose of  our  life  only  when  we  in  good  as  well  as 
in  evil  times  hold  on  to  God. — It  is  well  for  him 
who  not  only  ends  his  day's  work  and  crowns 
every  labor  with  the  praise  of  God,  but  likewise 
glorifies  his  time  of  suffering  and  finishes  his  course 
in  life  in  this  way. — He  who  would  remain  before 
God's  face  eternally,  must  in  time  diligently  place 
himself  before  God's  face,  and  be  strengthened  in 
this  place  by  the  hand  and  grace  of  God. 

Staeke  :  Since  believers  have  good  will  to- 
wards all  men,  God  causes  them  to  experience 
His  gracious  and  good  will  towards  them  as  a 
reward,  and  prevents  the  will  of  their  enemies. — 
The  sick  bed  usually  makes  all  refreshments  and 
cordials  bitter;  well  for  those  whose  longing 
hearts  can  find  comfort  and  strength  in  Jesus. — 
Our  hurts  are  not  incurable  when  we  turn  to 
the  true  physician  and  pray:  Lord,  heal  me! 
— The  race  of  Judas  has  not  yet  perished,  his 
kiss  is  daily  renewed.  Well  then!  we  must  be- 
come accustomed  to  do  good  and  receive  evil  for 
it. — The  wickedness  of  men  should  not  weaken 
our  trust  in  Divine  grace,  but  rather  awaken  it 
the  more. — God  gives  with  the  cross  sure  tokens 


of  His  grace  and  good  pleasure,  He  lets  none 
perish  therein. 

Selnekker:  God  preserves  His  children  and 
brings  their  enemies  to  shame. — Dauderstadt: 
God  is  the  best  physician  in  all  sicknesses. — 
Pious  men  discern  in  all  their  sufferings  a  pun- 
ishment of  sin  and  seek  therefore  above  all  their 
forgiveness. — Renschel:  God  does  not  promise 
that  we  shall  be  entirely  without  the  cross  and 
trouble,  but  he  promises,  that  he  will  redeem  us 
from  them. — Frisch  :  If  your  fellow-man  fall 
into  sin  and  misfortune,  do  not  rejoice  on  account 
of  this,  do  not  press  him  closer  to  the  earth ; 
rather  help  him  up  again. — The  poverty  of 
Christ  regard  as  thy  noblest  riches,  His  shame 
as  thy  highest  honor,  His  cross  and  His  death  as 
pure  glory. — Arndt:  Seek  and  hunt  for  mercy 
and  thou  wilt  find  it;  if  thou  sowest  unmerciful- 
ness  thou  wilt  surely  reap  it. — Tholuck  :  Since 
God's  judgment  of  us  is  milder  the  stronger  our 
judgment  of  ourselves,  the  suffering  singer  in- 
troduces his  prayer  with  a  confession  of  his 
guilt. — Guenther  :  Lord,  Lord,  we  suffer,  teach 
us  Thy  patience;  we  are  hated,  pour  Thy  love 
into  our  heart;  we  trust  in  Thee;  let  us  not  be 
put  to  shame. — Taube  :  Communion  with  the 
Lord  does  not  exclude  but  includes  the  constant 
confession  of  sin. — First  the  prayer  for  grace 
then  for  help. — Thym  :  The  disciple  of  the  Lord 
on  his  sick-bed.  1)  He' knows  that  God  sends 
the  sufferings  for  his  good;  2)  therefore  be  feels 
refreshed  under  his  woe,  3)  and  waits  patiently 
for  his  everlasting  deliverance. 

[Matth.  Henry:  The  good  will  of  a  God  that 
loves  us  is  sufficient  to  secure  us  from  the  ill 
will  of  all  that  hate  us,  men  or  devils. — The  soul 
shall  by  His  grace  be  made  to  dwell  at  ease, 
when  the  body  lies  in  pain. — Sin  is  the  sickness 
of  the  soul;  pardoning  mercy  heals  it,  renewing 
grace  heals  it;  and  this  spiritual  healing  we 
should  be  more  earnest  for  than  for  bodily  health. 
When  we  can  discern  the  favor  of  God  to  us  in 
any  mercy  personal  or  public,  that  doubles  it 
and  sweetens  it. — Spurgeon:  Much  blessedness 
they  miss  who  stint  their  alms.  The  joy 
of  doing  good,  the  sweet  reaction  of  another*s 
happiness,  the  approving  smile  of  heaven  upon 
the  heart,  if  not  upon  the  estate;  all  these  the 
niggardly  soul  knows  nothing  of. — Oh,  it  is 
blessed  fainting  when  one  falls  upon  the  Lord's 
own  bosom,  and  is  upborne  thereby! — No  phy- 
sician like  the  Lord,  no  tonic  like  His  promise, 
no  wine  like  His  love. — Out  of  the  sweetest 
flowers  chemists  can  distil  poison,  and  from  the 
purest  words  and  deeds  malice  can  gather 
groundwork  for  calumnious  report. — To  stand 
before  an  earthly  monarch  is  considered  to  be  a 
singular  honor,  but  what  must  it  be  to  be  a  per- 
petual courtier  in  the  palace  of  the  King  Eternal, 
Immortal,  Invisible? — C.  A.  B.] 


THE  PSALTER, 

SECOND    BOOK. 

PSALMS    XLII.-LXXII. 


PSALM  XLII. 

To  the  chief  Musician,  Maschil,  for  the  sons  of  Korah. 

1  As  the  hart  panteth  after  the  water  brooks, 
So  panteth  my  soul  after  thee,  O  God. 

2  My  soul  thirsteth  for  God,  for  the  living  God: 
When  shall  I  come  and  appear  before  God  ? 

3  My  tears  have  been  my  meat  day  and  night, 

While  they  continually  say  unto  me,  Where  is  thy  God  ? 

4  When  I  remember  these  things,  I  pour  out  my  soul  in  me: 

For  I  had  gone  with  the  multitude,  I  went  with  them  to  the  house  of  God, 
With  the  voice  of  joy  and  praise,  with  a  multitude  that  kept  holyday. 

5  Why  art  thou  cast  down,  O  my  soul?  and  why  art  thou  disquieted  in  me  ? 
Hope  thou  in  God:  for  I  shall  yet  praise  him 

For  the  help  of  his  countenance. 

6  O  my  God,  my  soul  is  cast  down  within  me :  therefore  will  I  remember  thee 
From  the  land  of  Jordan,  and  of  the  Hermonites,  from  the  hill  Mizar. 

7  Deep  calleth  unto  deep  at  the  noise  of  thy  waterspouts  : 
All  thy  waves  and  thy  billows  are  gone  over  me. 

8  Yet  the  Lord  will  command  his  lovingkinduess  in  the  daytime. 
And  in  the  night  his  song  shall  be  with  me, 

And  my  prayer  unto  the  God  of  my  life. 

9  I  will  say  unto  God  my  rock,  Why  hast  thou  forgotten  me  ? 
Why  go  I  mourning  because  of  the  oppression  of  the  enemy  ? 

10  As  with  a  sword  in  my  bones,  mine  enemies  reproach  me: 
While  they  say  daily  unto  me,  Where  is  thy  God  ? 

11  Why  art  thou  cast  down,  O  my  soul?  and  why  art  thou  disquieted  within  me? 
Hope  thou  in  God  :  for  I  shall  yet  praise  him, 

Who  is  the  health  of  my  countenance,  and  my  God. 


PSALM   XLIII. 

Judge  me,  O  God,  and  plead  my  cause  against  an  ungodly  nation  : 
O  deliver  me  from  the  deceitful  and  unjust  man. 
For  thou  art  the  God  of  my  strength :  why  dost  thou  cast  me  off? 
Why  go  I  mourning  because  of  the  oppression  of  the  enemy? 
O  send  out  thy  light  and  thy  truth :  let  them  lead  me ; 

Let  them  bring  me  unto  thy  holy  hill,  and  to  thy  tabernacles. 

281 


THE  SECOND  BOOK  OF  PSALMS. 


Then  will  I  go  unto  the  altar  of  God, 

Unto  God  my  exceeding  joy  : 

Yea,  upon  the  harp  will  I  praise  thee,  O  God  my  God. 

Why  art  thou  cast  down,  O  my  soul?  and  why  art  thou  disquieted  within  me? 

Hope  in  God  :  for  I  shall  ytt  praise  him, 

Who  is  the  health  of  my  countenance,  and  my  God. 


EXEGETICAL    AND    CRITICAL. 

Contknts  and  Composition. — In  regard  to 
the  Title,  see  Introduction,  §  8,  and  \  2.  The 
division  of  the  matter  into  two  distinct  Psalms 
is  very  ancient,  since  we  find  it  in  all  the  ver- 
sions. But  it  does  not  follow  from  this  that 
such  w:is  their  original  relation,  and  that  we 
have  here  (Hengstenberg)  a  nearly  connected 
pair  of  Psalms.  Not  only  are  the  contents, 
the  tone,  the  structure  of  the  strophes,  and 
particular  turns  of  expression  similar  in  both, 
but  the  progress  of  thought  is  such  that  the  two 
strophes  of  Ps.  xlii,  taken  by  themselves  might 
have  been  worked  by  P.  Gerhardt  into  a  regular 
Church  hymn;  and  yet  they  by  no  means  have 
such  a  complete  rounding  off,  that  Ps.  xliii.  can 
certainly  be  regarded  as  simply  a  later  addition 
(Cocceius,  Rudinger,  Venema),  nor  need  we 
(with  Hofmann)  insist  upon  its  being  wholly  in- 
dependent of  the  former.  On  the  contrary  we 
find  in  Ps.  xliii.  the  prayer  which  is  necessary 
to  link  together  the  complaint  and  the  hopeful 
submission  of  Ps.  xlii;  and  hence  in  a  certain 
relation  it  might  be  used  independently  as  a 
Church  prayer  on  Judica  Sunday.*  But  if  it  be 
regarded  as  a  third  strophe  organically  connect- 
ed with  the  two  preceding  ones,  it  explains  the 
very  marked  contrast  of  the  second  strophe. 
Hence  most  modern  interpreters  favor  the  view 
of  their  original  unity,  which  is  also  supported 
by  many  MSS.  The  subsequent  separation  of 
the  Psalms  is  by  no  means  inconceivable  (lleng- 
sten.),  though  the  occasion  of  it  is  unknown. 
The  third  strophe,  which  has  none  of  the  local 
references  of  the  second,  might  very  easily  have 
been  used  as  an  independent  Church  song 
(Clauss).  For  the  fundamental  thought  in  it  is 
an  eager  desire  to  share  in  the  services  of  the 
Temple  with  the  great  annual  assemblies  of  wor- 
shippers,— a  desire  which  was  quickened  by  the 
lively  remembrance  of  former  festivals,  and 
which  was  still  more  intensified  by  the  sense  of 
present  deprivation,  and  by  a  forced  residence 
in  a  strange  country  and  amidst  heathen  ene- 
mies. With  this  sentiment,  the  elegiac  tone  of 
the  Psalm  and  its  rythmic  structure  exactly 
agree.  Thus  in  the  three  closing  groups  we  find 
the  most  charming  and  touching  thoughts  united 
in  a  manner  corresponding  to  the  threefold  as- 
pect in  which  the  fundamental  sentiment  is  pre- 
sented. There  is  first  the  desire,  then  the 
complaint,  and  finally  the  prayer  with  its  so 
strongly  expressed  confidence  in  God.  Very 
riimilar  to  it  is  Ps.  lxxxiv.  in  which  the  Psalmist 
prays  for  the  Messiah.  This  may  be  accounted 
for  by  the  fact  that  here  the  poet  expresses  not 
David's  mind  (Rosen.,  Hengsten.,  Tholuck),  but 
speaks  in  his  own  name.      Perhaps  he  was  with 

*  The  Fifth  Sunday  in  Lent.— [J.  F.] 


David  during  his  exile  to  the  region  east  of  Jor- 
dan, by  reason  of  Absalom's  rebellion  (2  Sam. 
xvii.  24)  ;  for  it  closely  resembles  the  Davidic 
Psalms  of  that  period,  (Del.)  and  in  Ps.  xlii.  7, 
express  mention  is  made  of  the  Psalmist's  resi- 
dence in  that  country.  We  need  not  suppose 
that  this  expressed  longing  for  the  temple  cainj 
from  a  priest  (Paul,  De  Wette,  Rosen.,  Maurj; 
nor  from  the  people  of  Israel  while  in  captivity 
(the  Rabbins,  Koster)  ;  nor  does  the  supposed 
connection  of  Ps.  xlii.  8,  with  Jonah  ii.  4,  and  of 
Ps.  xlii.  9,  with  Sirach  xviii.  4,  oblige  us  to  re- 
fer it  to  a  later  age.  These  remarkable  expres- 
sions originated  with  the  Psalm  and  illustrate 
its  thoroughly  independent  character.  Nor  is 
there  any  historical  ground  obliging  us  to  sup- 
pose that  they  were  uttered  either  by  King 
Jechoniah  (Ewald)  ;  or  by  one  of  the  nobles  who 
accompanied  him  to  Babylon ;  (Cleric);  or  by 
Priests  (Reuss)  ;  or  by  a  Levite  banished  by 
Athaliah  (Vaihinger) ;  or  by  the  High-priest 
Onias  III.  who  in  the  second  century  before 
Christ,  after  the  conquest  of  Jerusalem  by  the 
Egyptian  general  Skopas,  is  said  to  have  been 
carried  by  him  as  a  hostage,  to  the  sources  of 
the  Jordan  (Hitzig);  or  to  AntiochusEpiphanes, 
(Rud.,  Olshaus.).  It  is  remarkable  that  the 
name  Jehovah  is  used  xlii.  9,  while  in  other 
places  Elohim  is  apparently  employed  for  a  special 
purpose,  as  for  example  in  xliii.  4,  we  have  Elohim 
Elohai  instead  of  Jehovah  Elohai.  [Words- 
worth: "These  two  Psalms  are  used  together 
in  the  Hebrew  Synagogues  at  the  Great  Festival 
of  Tabernacles,  Ps.  xliii.  is  appointed  in  the  Gre- 
gorian use  for  Good-Friday,  and  in  the  present 
Latin  Church  for  Easter  eve." — J.  F.] 

Ver.    1.    Pantetn. — The     radical     idea   of 
JTJ?    is   to   direct   oneself,   to   turn,    to    incline. 


(Hupfeld).     [To  ascend,  i.  e.,  the  Arabic 


t^ 


Tregelles. — J.  F.]  This  inclination  may  be  both 
downwards  and  upwards;  and  hence  its  twofold 

construction  with  1%  and  vX,  the  latter  in  Joel 
i.  20.  From  this  latter  passage  translated  by 
Sept.  Vulg.,  Chald.,  "look  up "  Gesenius  and 
most  of  the  moderns,  after  the  Sept.,  Chald.,  Je- 
rome, derive  the  sense  of  longing  and  desire. 
The  word,  however,  does  not  mean  a  simp'y 
quiet  longing  and  inward  desire,  but  an  audible 
panting  produced  by  the  agony  of  thirst.  The 
rendering  of  it  by  the  word  "to  cry"  (Syr., 
Rabbins,  Luth.,  Calvin,  and  most  of  the  older 
expositors)  is,  however,  too  strong.  Its  appli- 
cation to  the  relation  of  the  soul  of  man  to  God 
xlii.  2,  and  to  the  beasts  of  the  field,  Joel  i.  20,  is 
explained  by  the  fact  that  the  Living  God  is  often 
set  forth  as  a  spring  of  living  water  for  the  re- 
freshment of  the  thirsty,  Ps.  xxxvi.  10  ;  lxxxiv. 
3;  Jer.  ii.   13;  xvii.   13. — [Alexander:     "The 


PSALMS  XLII.   AND  XLIIL 


283 


essential  idea  is  that  of  intense  desire  and  an  over- 
whelming sense  of  want." — J.  F.]  Names  of  ani- 
mals are  often  used  for  either  sex,  or  for  both 
sexes.  Here  the  word  for  hart,  must  be  taken  in 
a  feminine  sense  [Germ.  Hinden],  as  it  is  an 
image  of  the  soul,  t lie  term  for  which  in  Hebrew 
is  feminine,  and  is  associated  with  feminine  pre- 
dicates. The  pari  icle  of  comparison  refers,  as  the 
accent  indicates,  not  to  the  whole  sentence,  but  to 
the  principal  word  in  it,  (Ewald,  Gram.,  \  3(i0), 
hence  the  verb  must  be  taken  as  relative  to  it. 

Ver  2  refers,  as  is  obvious  from  Exod.  xxxiii. 
20,  to  the  festive  appearances  of  the  pe  >ple  "be- 
fore the  Lord,"  Exod.  xxiii.  17;  xxxiv.  23,  yet 
not  in  the  sense  of  beholding  the  face  of  the 
Lord  (Luther  following  some  ancient  expositors), 
though  we  find  here  the  accusative  but  with- 
out the  preposition  which  should  stand  before  it. 
In  this  place  the  accusative  is  local  and  not  ob- 
jective. Hence  it  is  not  to  be  supposed  that  the 
reading  HJOX  designed  by  the  Poet  (Bottch., 
Olshaus.),  was  afterwards  changed,  by  a  sort  of 
religious  fear  into  Hjpx,  a  reading  which,  by 
the  way,  is  found  in  some  MSS.  and  is  favored 
by  Dathe,  Knapp,  and  others.  The  Septuagint 
has  the  right  reading,  but  it  translates  the  former 
line  "my  soul  thirateth  for  the  living  God"  or 
"after  God  the  mighty  the  living,"  because  when 
Elohim  and  El  come  together,  the  latter  word  is 
usually  rendered  iaropoc.  [Alexander:  "Of  the 
two  divine  names  here  used,  one  (Elohim)  de- 
scribes God  as  an  object  of  religious  worship,  the 
other  (El)  as  a  Being  of  infinite  power." — J.  F.] 
Ver.  3.  Tears  become  bread,  not  in  the  sense 
of  nourishment,  precious  as  bread  (Calvin);  nor 
of  being  a  necessity  like  bread  (De  Wette) ;  but 
of  a  substitute  for  bread.  Job  iii.  24.  Some 
take  the  meaning  here  to  be  the  same  as  in  1 
Sam.  i.  7,  i.  «.,  forgetting  to  take  food  through 
sorrow  (Hengst.,  Schegg),  but  the  phrase  is  sim- 
ply a  picture  of  one's  daily  life  (Stier,  Hupfeld, 
Delitz.)as  in  Ps  lxxx.  0;  ciii.  10.  1  Kings  xxii. 
29;  Is.  xxx.  20.  [Perownk:  "My  tears  have  been 
my  daily  portion." — J.  F.] 

Ver.  4.  When  I  remember,  (or  (kink  of). 
Many  refer  this  to  the  scorn  of  enemies,  and  regard 
the  statement  as  a  hypothetical  one,  (Luther, 
Stier,  Ges.,  Ewald,)  the  pilgrimage  or  the  "going 
witli  the  multitude  "  being  the  object  of  thought, 
i.  e.,  of  desire  and  hope.  (So  most  ancient  trans- 
lators, Luth.,  Flam.,  Geier,  Cleric,  Stier,  Ros- 
ter). The  description  of  the  pilgrimage  presents 
it,  however,  rather  as  an  object  of  memory  than 
desire.  (Hup  ,  Del.,  Hitzig).  The  imperfect 
form  of  the  verb  must  not  be  taken  in  the  sense 
of  an  optative  future  (that  I  might  go),  but  as  a 
preterite.  [Barnes:  "Though  the  future  tense 
is  used  as  denoting  what  the  state  of  his  mind 
would  be,  the  immediate  reference  is  to  the 
past."  Perowne:  "  Let  me  remember,  fain  would 
I  remember." — J.  F  ]  As  he  recalls  those  festive 
processions  in  which  he  had  taken  part,  and 
contrasts  them  with  his  present  condition,  the 
soul  of  the  Psalmist  melts  within  him,  like  water, 
1  Sam.  vii.  6;  Job  xxx.  16.  He  now  pours  out 
his  heart  in  tears  (Lam.  ii.  19,)  as  at  other  times 
he  has  poured  it  out  in  lamentation  and  prayer, 
1  Sam.  i.  2"> ;  Ps.  lxii.  9;  cii.  1;  cxlii.  o. — 
"  Multitude,"  lit.  a  mass  of  boughs,  a  thicket. 


["The  word  t]D  occurs  no  where  else  in  Scrip- 
ture."— J.  F.]  A  similar  figure  is  used  in  Is.  x. 
17,  in  reference  to  the  Assyrian  army. — "The 
multitude  that  kept  holy  day,"  (2  Sain.  vi.  19; 
comp.  Is.  xxx.  29),  is  in  apposition  with  the 
personal  suffix  of  the  verb,  which  in  the  Hithpael 
signifies  to  go  slowly,  Is.  xxxviii.  15.  But  as  the 
Hithpael  can  have  no  transitive  meaning,  this 
suffix  does  not  stand  for  an  accusative  of  the  ob- 
ject, but  must  be  taken  in  the  sense  of,  "in 
respect  to  it"  (Hitzig).  This  suits  very  well  the 
place  in  the  procession,  which  the  Psalmist  may 
have  held  as  a  Levite.  If,  on  the  other  hand, 
it  be  taken  as  in  apposition  to  the  whole  sen- 
tence, (Hupfeld)  the  suffix  is  out  of  place. 
Either  this  must  be  removed  from  the  text  as  in 
Isa.  xxxviii.  15,  (Cleric,  Olsh.),  or  by  a  change 
of  the  vowel  points  the  verb  must  be  put  into  the 
Piel  form  (—  that  I  might  lead  or  guide  them,  as 
Aquil.,  Ewald,  Vaihinger.  and  other.-).  [Barnes: 
"This  does  not  refer  to  what  had  been  in  the  past, 
but  to  what  he  confidently  expected  would  be  in 
the  future." — J.  F.] 

Ver.  5.  In  the  soul's  address  to  itself  its  unrest 
is  very  strongly  expressed,  as  in  Ps  lv.  18;  lxxvii. 
4,  by  a  word  which  elsewhere  signifies  to  rave. 
[Perowne:  "The  word  is  used  elsewhere  of  the 
raging  and  roaring  of  the  sea.  His  soul  is  tossed 
and  agitated  like  an  angry  sea." — J.  F.]  The 
expression,  "for  I  shall  yet  praise  Him,"  proba- 
bly refers  to  such  grateful  praise  as  lives  in  one's 
memory  (Stier).  God  will  do  again,  as  He  has 
formerly  done  (Hupfeld).  According  to  the  com- 
mon text  the  first  strophe  ends  with  the  words 
"the  help  of  His  countenance,"  and  the  follow- 
ing one,  omits  the  "and,"  beginning  with  the  vo- 
cative, "O  my  God."  Most  modern  expositors, 
like  the  Sept.,  Vulgate,  Syriac,  have  so  arranged 
the  conclusion  that  it  is  expressed  in  the  re- 
maining final  words.  The  defence  (by  Hengst., 
Ilofm.)  of  the  textusreceptus  is  weak.  Asa  mat- 
ter of  course  slight  variations  occur  in  this  re- 
frain as  elsewhere,  e.g.,  Ps.  xlix.  13,  21 ;  Ivi.  5,  11, 
and  in  this  very  Psalm  they  are  found  in  several 
other  single  strophes;  the  phrase  flijMBP  VJD 
also  gives  a  good  sense,  and  frequently  occurs, 
e.g.,  Ps.  xliv.  4;  Isa.  lxiv.  9.  The«only  objection 
is  their  position.  For  being  dependent  upon  the 
verb  "  praise,"  and  placed  parallel  to  the  pre- 
ceding "  Him,"  i.  e.,  God,  if  the  connecting 
"and"  be  omitted,  there  arises  a  hard  construc- 
tion which  requires  a  mental  repetition  of  the 
verb,  or  the  opposition  is  changed  into  a  cold 
substitution.  But  to  assert  that  the  vocative  ad- 
dress in  the  strophe  "  0  my  God  "  is  absolutely 
indispensable  (Hengst.),  or  that  the  poet  should 
commence  his  strophe  as  he  closes  it,  because  at 
the  end  of  the  first  one  he  must  appeal  to  God  as 
his  God  (Hofm.)  is  as  gratuitous  as  it  is  untena- 
ble. By  changing  the  text  in  the  way  proposed, 
we  get  not  only  a  uniformity  in  the  turn  of  the 
verse,  but  a  suitable  sense  in  an  unobjectionable 
form,  and  a  proper  rhythmical  cadence  at  t he 
close. — The  "  countenance  "  is  neither  a  simple 
nor  a  poetical  designation  of  a  person,  but  a  cha- 
racteristic manifestation  of  him  in  his  moral  and 
intellectual  relations.  It  is  often  used  not  only 
in  reference  to  God,  Exod.  xxxiii.  14,  but  also 
to  man,   Isa.  iii.   15.     The  plural  "  helps  "  ex- 


284 


THE  SECOND  BOOK  OF  PSALMS. 


presses  not  merely  manifold  manifestations  of 
help,  but  also  the  essential  idea,  the  very  sub- 
stance of  help  itself.  Now  while  one  may  point 
to  Elohim  as  the  substance  and  idea  of  that  help, 
which  he  should  seek  for  and  acknowledge,  yet 
in  a  prayer  he  would  hardly  stop  to  explain  Elo- 
him in  this  way,  nor  would  he  put  on  the  same 
level,  and  as  the  objects  of  his  praise,  the  mani- 
festations of  Divine  help  and  the  person  of  God 
Himself.  [Alexander:  "Salvation,  frequent  or 
Complete  deliverauce.  His  face,  his  propitious 
countenance  or  aspect,  with  allusion  to  the 
benediction  in  Num.  vi.  25,  26." — J.  F.] 

Ver.  6.  My  soul  is  cast  down  within  me. 
In  this  beginning  of  the  second  strophe,  we  have  a 
renewed  account  of  the  Psalmist's  state  of  mind, 
which  shows  that  in  spite  of  the  self-admonition 
and  hope  already  expressed,  his  dejection  and 
unrest  were  not  yet  overcome;  the  stream  of 
his  comfortable  thoughts  and  feelings,  the  result 
of  his  hope  in  God,  did  not  always  flow  onward 
without  obstruction,  but  had  its  ebb  as  well  as 
its  flood-tide.  But  as  before  ver.  5  the  mourner 
recalled  to  mind  with  a  mixture  of  sadness  and 
joy  his  former  festive  journeys  to  the  temple,  so 
now  again,  though  an  exile  in  a  heathen  land, 
and  banished  from  the  sanctuary,  he  maintains 
communion  with  God.     Calvin's   explanation  of 

|3~7J7  in  the  sense  of  "therefore,  because,"  in 
which  he  is  followed  by  many  commentators,  is 
ungrammatical,  and  makes  the  remembrance  of 
God  the  cause  of  the  sadness  of  the  poet,  while 
seemingly  forsaken  of  the  Lord.  The  text,  on 
the  contrary,  makes  that  mental  depression 
which  arises  out  of  his  own  helplessness  and  his 
conscious  need  of  aid  the  cause  of  his  remem- 
brance of  the  living  God.  Comp.  Jonah  ii.  8. 
The  beginning  and  end  of  the  line  "me"  and 
"thee"  are  antithetic. 

From  the  land  of  Jordan. — The  locality 
is  indicated  as  Transjordanic  (unclean,  Josh, 
xxii.  19 ;  because  heathen)  by  the  phrase  "  and  of 
the  Hermonites."  Hermon  was  as  characteristic  a 
feature  of  the  Transjordanic  region  as  Tabor  was 
of  the  Cisjordanic,  Ps.  lxxxix.  13,  i.  e.,  the  land 
of  Canaan  in  the  strict  sense  of  the  words,  or  the 
land  of  Lebanon,  Jos,  xxii.  11  The  plural  Her 
monim  is  not  used  in  allusion  to  the  two  sum- 
mits of  Hermon,*  because  there  is  no  reason  why 
we  should  limit  the  locality  to  the  northern  side 
of  the  mountain,  and  the  sources  of  the  Jordan, 
but  it  is  employed  here  in  a  sense  analogous  to 
that  of  OTj?iy,  Lev.  xvii.  7  (rendered  in  E.  V 
devils)  and  Baalim,  1  Kings  xviii.  18,  either  as 
having  a  representative  meaning,  (Hengst.),  or 
as  a  plural  of  amplification  (Diedrich),  since 
Hermon  with  its  mighty  cone  far  exceeds  in 
height  all  the  other  peaks  of  the  South-Eastern 
portion  of  Anti-Lebanon.  The  precise  residence 
of  the  Psalmist  is  indicated  by  the  words  tHO 
"Vp¥0,  (lit.,  hill  of  littleness)  not  the  Zoar  men- 
tioned, Gen.  xix.  20  (Ven.)  but  some  mountain 
whose  name  is  now  unknown.  The  phrase  can- 
not be  taken  as  in  apposition  with  Hermon,  not 

*  ["  The  gigantic  Jebelesh  Sheikh,  or  Hermon,  lay  before  us. 
We  had  a  view  of  two  of  its  conspicuous  summits  on  account 
of  which  it,  is  probably  spoken  of  in  Scripture  as  the  hill  of 
the  Hermonites."  Lands  of  the  Bible,  by  Dr.  J.  Wilson, 
U.  161.-J.  F.] 


only  because  the  words  are  in  the  singular,  but 
because  they  could  be  applied  to  the  lofty  Her- 
mon only  in  an  ironical  sense  (Rosenm.,  Hengst., 
Hofm.),  or  as  contrasting  it  contemptuously 
(mountain  of  contempt,  Hupfeld)  with  Zion,  and 
there  is  no  evidence  that  the  poet  had  any  such 
idea  in  his  mind.  Yet  many  have  thought  that 
Zion,  which  while  physically  humble,  in  its  moral 
relations  far  surpassed  all  other  mountains,  is 
meant.  So  Olshausen  and  Hitzig  explain  the 
phrase,  but  each  of  them  in  a  very  different  way. 
For  while  the  use  of  the  preposition  "]D,  and  its 
connection  with  ~^D1,  very  well  agree  with  the 
assumption  that  an  Israelite  exiled  from  Pales- 
tine and  the  "little  mountain"  Zion  (Olsh.), 
should  have  remembered  Jehovah,  yet  the  de- 
scription of  Palestine  as  the  land  of  Jordan  and 
the  Hermonites  is  inadmissible.  The  translation 
••  while  I  remember  thee,  0  thou  little  hill  " 
(Hitzig)  requires  an  arbitrary  change  in  the  text, 
by  striking  out  the  preposition  before  Tl,  and 
giving  to  the  word  rendered  "  therefore  "  the 
sense  of  "  because."  The  choice  of  this  phrase 
as  a  name  of  Zion,  according  to  this  interpreta- 
tion, must  be  for  the  purpose  of  presenting 
strongly  the  contrast  between  Zion  and  Hermon, 
which  according  to  its  Arabic  etymology  means 
a  lofty  mountain.  All  the  geographical  and  his- 
torical relations  of  these  two  places  are  utterly 
perverted,  if  we  suppose  that  Hermonim  (the 
lofty  mountain)  is  applied  in  a  hyperbolic  sense  to 
the  hills  on  which  Jerusalem  stands,  by  some  one 
who  had  been  banished  or  had  fled  to  (Bottcher) 
the  low,  ridgy  region  beyond  Jordan,  and  who 
there  expresses  his  longing  desire  for  the  house 
of  God  and  his  native  hills,  in  the  words  "  there- 
fore I  think  of  thee,  from  the  land  of  Jordan,  and 
of  the  high  mountain  from  the  hill  of  little- 
ness." 

Ver.  7  Deep  calleth  unto  deep.  — D1DP  in 
all  other  places  denotes  not  a  single  billow,  but 
the  confused  noise  of  deep  waters  in  motion.  The 
force  of  the  phrase  here,  lies  in  this,  that  the 
fact  of  one  deep  being  heard  by  another  is  de- 
pendent on,  or  is  connected  with,   (according  to 

the  sense  assigned  to  7)  the  great  waterfalls 
which  God  makes.  The  image,  therefore,  is  not 
that  of  waves  rushing  after  each  other  in  rapid 
succession,  but  that  of  a  man  in  an  abyss  of 
water  whose  roaring  joined  with  the  voice  of 
unseen  and  unmeasured  cataracts  impresses  him 
with  a  sense  of  great  and  imminent  danger.  The 
rush  and  roar  at  once  excite  and  stupify  him. 
There  is  no  proof  in  2  Sam.  v.  8,  that  by  water- 
falls is  meant  heavy  showers  of  rain,  such  as 
might  remind  one  of  the  deluge  (Vatab.,  Grot., 
Geier,  Hengst.)  That  verse  is  very  obscure  and 
variously  explained,  but  the  Hebrew  word  (there 
rendered  "gutter")  which  is  found  only  in  these 
two  passages,  probably  means  a  waterfall  or  cata- 
ract (Ewald,  Kiel).  [Alexander:  "The  sense  of 
waterfalls  or  cataracts,  although  supported  by 
ancient  versions  has  no  foundation  in  etymology 
or  usage."  Barnes:  "There  are  two  forms  in 
which  waterspouts  occur  in  the  East.  One  of 
them  is  described  by  Dr.  Thomson,  The  Land 
and  Book,  I.  498. — The  Arabs  call  it  sale,  we,  a 
waterspout  or  bursting  of  a  cloud.  In  the  neigh- 
borhood of  Hermon  I  have   witnessed  it  repeat- 


PSALMS  XLII.  AND  XLIII. 


285 


edly,  ami  was  caught  in  one  last  year,  which  in 
five  minutes  flooded  the  whole  mountain  side,  and 
carried  off  whatever  the  tumultuous  torrents  en- 
countered, as  they  leaped  madly  down  in  noisy 
cascades." — J.  F.]  We  need  not,  however, 
suppose  that  the  waterfalls  are  those  of  the 
main  source  of  the  Jordan  near  Paneas  (Bangas) 
on  the  south  side  of  Hermon  (Robinson,  Bib.  Re- 
searches, III,  309),  nor  the  cataracts  of  the  Lake 
Muzerib,  which  are  from  60  to  80  feet  high  (Wet- 
stein  in  appendix  to  Delitzsch  on  Job,  524)  and 
are  said  to  be  the  only  ones  in  Syria.  For  the 
design  of  the  Psalmist  is  to  give  us  not  a  geo- 
graphic but  a  symbolical  description  of  his  si- 
tuation, and  of  his  feelings  at  the  time. 

Ver.  8.  Yet  the  Lord  will  command. — 
Most  expositors  since  Kimchi,  think  that  in  these 
words,  the  Psalmist,  as  in  ver.  5,  recalls  his  ear- 
lier gracious  experiences,  and  contrasts  them 
with  his  present  destitution,  the  painful  sense  of 
which  is  expressed  in  his  complaint,  ver.  10. 
But  such  a  contrast  of  Then  and  Now,  in  this 
connection,  as  Calvin,  Isaaki,  and  others  admit, 
would  have  required,  at  least  in  ver.  9,  the  per- 
fect. To  take  the  imperfect  of  ver.  9  as  the  pre- 
sent in  ver.  10,  is  wholly  arbitrary,  and  there  is 
no  need  for  it  here,  inasmuch  as  there  is  no  evi- 
dence of  any  antithesis.  Again,  neither  the 
connection  nor  the  grammatical  expression  war- 
rants the  exposition  of  Delitzsch,  that,  a  confi- 
dently expected  and  not  distant  day  of  Divine 
grace  would  be  followed  by  a  night  of  thanks- 
giving, a  night  rendered  so  joyful  with  Psalms 
and  hymns  of  praise,  that  the  exulting  Psalmist 
would  be  unable  to  sleep.  "Day  "  and  "night" 
are  not  to  be  taken  here  as  symbols  of  times  of 
prosperity  and  of  adversity,  but  as  a  poetical  pa- 
raphrase for  that  which  is  continuous,  constant 
(Hengst.,  Hnpf. )  The  assignment  of  the  gifts 
of  God's  grace  and  the  prayers  and  songs  which 
they  call  forth,  to  different  times,  has  little 
ground  to  stand  on.  The  whole  sentence  is  an 
expression  of  the  Psalmist's  present  state  of 
mind,  which,  as  Hupfeld  justly  says,  was  a  mixed 
one.  This  view  is  preferable  because  schiroh  de- 
notes a  song  of  which  God  is  the  author,  (Heng., 
Hupf.,  Job  xxxv.  19)  rather  than  one  of  which 
God  is  the  object  (Hitzig,  Del.);  and  tefillah  in 
apposition  with  schir  need  not  be  taken  in  the 
limited  sense  of  a  petition  (llengst.),  nor  in  the 
larger  sense  of  a  prayer  and  thanksgiving,  since 
in  the  verses  that  follow  we  have  not  the 
prayer  itself,  (Vaihinger),  but  a  specimen  of 
it  (Hengst. ) — a  specimen  proving  that  in  the 
midst  of  his  troubles,  and  though  God  seemed 
to  have  forsaken  him,  the  pious  singer  had 
received  grace  as  a  messenger  from  God,  and 
prayer  as  a  gift  of  God,  so  that  he  knew  how  to 
cleave  to  God  as  the  God  of  his  life,  and  to  rest 
upon  Him  with  a  firm  faith,  as  upon  a  rock,  while 
amid  the  tossing  and  roaring  waves.  The  Syriac 
text  and  that  of  some  other  MSS.  "  to  the  living 
God,"  is  probably  only  a  modification  of  ver.  3. 
In  some  copies,  v.  11 — perhaps  as  an  explanatory 
correction — begins  with  3  Beth  (Beth  essential) 
instead  of  D  Caph.  It  is  not  said  here  that  re- 
proach should  be  added  to  oppression,  but  that 
the  one  should  in  some  way  be  an  effect  of  the 
other.    "  Oppression"  does  not  necessarily  (Heng- 


stenb.)  mean  "murder"  (Symm.,  Aquil.);  it  is 
to  be  taken  in  its  original  sense,  as  in  the  Arabic, 
and  in  Pss.  lxii.  4;  lxix.  21;  Isa.  xlviii.  13; 
Ezek.  xxi.  27.  [Alexander:  "The  strong  ex- 
pression in  the  first  clause,  ver.  11,  is  intended 
to  denote  excruciating  pain." — J.  F.] 

Ps.  XLIII.  2.  Why  hast  thou  forsaken 
me. — The  original  here  used  is  much  stronger  in 
meaning  than  that  in  Ps.  xlii.  10,  expressing 
much  more  than  "forsaking"  or  "casting  off." 
Its  primary  meaning  is  "  to  stink,"  "  to  become 
rancid,"  and  it  here  conveys  the  idea  of  turning 
away  as  from  something  loathsome.  In  the  Ger- 
man language  there  is  no  word  exactly  corres- 
ponding to  it,  for  verstossen  and  verschmahen  con- 
vey a  different  idea,  and  do  not  suit  the  phrase 
"  God  of  my  strength,"  which  is  parallel  to  the 
earlier  used  phrase  "God  of  my  rock." — The 
"deceitful  man,"  or  "man  of  deceit,"  must  not  be 
take.n  as  an  ideal  person,  but  as  an  individualized 
foe,  probably  with  reference  to  some  one  specially 
prominent  enemy.  Viewed  in  connection  with 
the  previous  verses,  the  locality  indicates  that 
this  opposer  was  a  heathen.  This  heathenish 
character,  however,  would  be  inferred  neither 
from    the    word    'U,    nor   from    the    adjective 

TDTVk?,  "ungodly,"  for  the  first  word  denotes  a 
mass  of  people,  Isa.  i.  4,  and  the  adjective  does  not 
of  necessity  deny  their  piety  towards  God,  but 
only  their  gracious,  kind,  and  merciful  conduct 
towards  men. — The  light  is  that  of  Divine  grace, 
which  illumines  and  cheers  the  night  of  misery, 
Ps.  xxxvi.  10;  and  it  is  sent  with  the  Truth  as  a 
pledge  that  the  promises  of  the  faithful  God  shall 
be  performed,  Ps.  lvii.  4,  and  that  the  Lord's 
people  shall  be  at  last  brought  to  His  own  dwell- 
ing-place, Exod.  xv.  13.  [Perowxe:  "Light  and 
Truth — instead  of  the  more  usual  Loving-kind- 
ness and  Truth — these  shall  be  to  him,  so  he 
hopes,  as  angels  of  God,  who  shall  lead  him  by 
the  hand  till  they  bring  him  to  the  holy  moun- 
tain. Possibly  there  may  be  an  allusion  to  the 
Urim  and  Thummim." — J.  F.] 


DOCTRINAL   AND   ETIIICAL. 

1.  The  Living  God  alone  can  be  the  object  of 
desire  of  the  human  heart.  This  yearning  after 
the  Living  God  comprehends  the  deepest  aspira- 
tions of  the  pious  soul.  During  our  life  on 
earth,  this  desire  finds  its  satisfaction  by  means 
of  the  acts  of  divine  worship.  If  deprived  of 
these  means  of  grace  by  any  external  force,  this 
spiritual  longing  only  becomes  the  more  intense, 
and,  in  a  way  not  to  be  mistaken,  it  will  mani- 
fest its  liveliness,  fervor,  depth,  and  power. 
Communion  in  the  public  worship  of  God  is  not 
necessarily  communion  with  God  Himself,  but  it 
is  both  an  expression  and  sign  of  it,  and  a 
means  and  help  to  it.  It  is  the  channel  of  the 
brook,  through  which  the  water  smoothly  flows, 
without  the  supply  of  which,  the  soul  becomes 
like  a  "land  of  drought,"  Ps.  lxii.  2;  and,  like 
the  beasts  of  the  field  under  such  circumstances, 
it  perishes  of  thirst,  Joel  i.  20. 

2.  Whenever  the  pious  man  finds  himself  in  a 
condition,  in  which  he  is  hindered  from  going 
to  the  house  of  God,  which  keeps  him  away 
from    the  congregation  of  the   Lord,    and  from 


286 


TIIE  SECOND  BOOK  OF  PSALMS. 


using  the  appointed  means  of  grace,  he  feels 
and  recognizes  not  only  the  power  of  the  ene- 
mies, or  of  the  outward  misfortunes  that  have 
occasioned  this  loss,  but  also  the  chastening 
hand  of  God.  His  sorrows  are  intensified  partly 
by  the  unjustifiable  scorn  of  his  enemies,  on 
account  of  his  having  been  deserted  by  God, 
richly  as  he  may  have  merited  such  dealing  at 
God's  hands,  and  partly  by  the  sad  yet  sweet 
remembrance  of  the  spiritual  enjoyments  of 
other  days  in  the  house  of  the  Lord  and  the 
fellowship  of  His  people. 

3.  The  bread  of  tears,  Ps.  lxxx.  6,  though 
very  distasteful,  is  yet  wholesome  food,  since  it 
awakens  and  maintains  hunger  and  thirst  for 
the  Living  God,  and  the  means  of  communion 
with  Him.  But  though  the  pious  man,  under 
such  circumstances,  is,  as  it  were,  divided  into 
two  parts,  is  driven  now  in  this  direction,  now 
in  that  by  mixed  and  even  antagonistic  feelings, 
yet  he  finally  struggles  through  and  above  all 
the  impulses  of  the  flesh,  subdues  the  unrest 
and  impatience  of  his  soul,  and  learns  to  lean 
upon  and  trust  in  God  alone.  The  remedy  for 
weakness  is  hope  in  God;  and  the  ground  of 
hope  is  the  assured  faith  of  the  Psalmist,  that 
God,  who  is  still  his  God,  will  in  due  time  re- 
deem him,  and  give  him  cause  for  singing  joyful 
songs  of  deliverance.   (Heng.) 

4.  Temptations  caused  by  times  of  trouble, 
and  the  growing  insolence  and  number  of  ene- 
mies are  specially  grievous,  when  old  doubts  and 
anxious  questions  force  themselves  afresh  upon 
the  soul,  when  the  feeling  that  God  has  forsaken 
us  gains  in  strength,  until  it  even  reaches  the 
point  of  apprehending  that  we  may  be  cast  off. 
But  so  long  as  the  tempted  man  is  able  both  to 
weep  and  to  pray,  so  long  as  he  can  interweave 
his  questionings  and  complaints  with  expressions 
of  faith  in  God's  grace  and  truth,  there  is  good 
ground  for  confidence  in  his  final  deliverance 
and  salvation.  Even  in  the  midst  of  troubles, 
the  believer  lays  hold  of  God's  grace,  as  a  Light, 
sent  by  Him  as  a  testimony  of  His  mercy,  to 
confirm  His  faithfulness  and  truth,  and  to  be  a 
guide  to  those  who  seek  Him. 

HOMILETICAL   AND   PRACTICAL. 

The  soul's  longing  for  its  home. — a.  How  it  is 
awakened,  b.  Whither  it  is  directed,  c.  By 
what  it  is  quieted. — The  bread  of  tears  is  bitter, 
but  is  often  wholesome. — Happy  the  man  who 
feels  himself  to  be  a  stranger  only  in  the  world, 
but  not  in  the  house  of  God. — God  never  leaves 
those  who  sigh  for  Him  without  comfort,  nor 
those  who  seek  Him  without  guidance. — He  alone 
who  has  first  conversed  earnestly  with  God,  can 
speak  comfortably  to  his  own  soul. — So  great  is 
the  blessing  connected  with  the  service  of  God, 
that  the  mere  memory  of  it  can  keep  a  tempted 
soul  from  despair. — The  ordinances  of  divine 
worship  are  the  open  channels,  the  ordained 
methods,  the  appointed  ways  through  which  God 
in  his  mercy  sends  to  us  needy  ones  the  water 
of  life,  the  light  of  truth,  the  power  of  grace. — 
Suffering  is  painful ;  scorn  is  still  more  so  ;  but 
most  of  all  is  guilt. — While  each  day  has  its 
prayer,  and  each  night  its  song,  the  sources  of 
divine  help  and  comfort  are  open  to  the  soul. — 


In  a  time  of  sorrow,  he  who  begins  with  prayer, 
and  continues  to  exhort  his  soul  to  be  patient 
and  trust  in  God,  may  confidentlj'  hope  that  he 
will  end  with  a  hymn  of  praise. — We  may  enjoy 
communion  with  God  even  when  exiled  from  the 
house  of  God;  but  there  is  an  essential  differ- 
ence between  voluntary  and  compulsory  exile. — 
The  good  man  may  fall  into  trouble,  but  he  is 
not.  disheartened  ;  he  may  come  out  of  one  tri- 
bulation only  to  go  into  another,  but  he  is  never 
destroyed. — The  true  longing  of  the  soul  is  for 
communion  with  God  Himself;  but  whoever  de- 
sires to  feel  it,  must  not  despise  the  means  of 
grace  in  the  ways  of  divine  worship. — There  is 
such  a  thing  as  yearning  for  the  house,  the  word, 
the  face  of  God. — Faith  has  a  struggle  with 
temptation  in  times  of  trouble,  and  with  the 
weakness  of  the  flesh. 

Luther:  Where  God's  word  is,  there  is  God's 
house;  and  His  countenance  is  His  presence, 
where  He  manifests  Himself,  and  through  His 
word  reveals  His  grace. 

Calvin  :  David  presents  himself  to  us  here 
as  if  he  had  been  divided  into  two  parts.  So 
far  as  he  by  faith  rests  on  the  promises  of  God, 
he  is  armed  with  a  spirit  of  invincible  courage, 
rises  superior  to  fleshly  feelings,  and,  at  the 
same  time,  chides  himself  for  his  weakness. 
Without  the  grace  of  God,  we  can  never  over- 
come those  evil  thoughts,  which  are  constantly 
rising  within  us. 

Stakke:  Earthly  things  can  never  satisfy  the 
soul,  since  they  are  transient  and  liable  to 
change.  The  soul  of  man  is  immortal,  and  there- 
fore needs  an  immortal  source  of  consolation, 
— one  that  has  in  itself  eternal  life. — We  now 
see  the  face  of  God  in  His  word  and  sacraments, 
but  as  the  soul  is  created  for  eternity,  it  is 
ever  longing  to  behold  the  Lord  face  to  face. 
The  highest  enjoyment  is  to  feel  that  God  is  our 
God ;  and  never  is  the  soul  so  sorely  troubled 
as  when,  instead  of  being  certain  of  this,  it 
imagines  the  contrary.  —  Sometimes  the  more 
lonesome  a  man  is,  the  more  trustingly  he  can 
tell  God  of  his  need3,  and  the  Heavenly  Father, 
who  sees  in  secret,  will  hear  and  answer  his 
complaint. — Even  in  our  greatest  temptations, 
nothing  is  better  than  prayer  and  confidence 
in  God. — When  God  sends  a  cross,  it  is  always 
in  such  a  way  that  we  should  thank  Him  for 
it,  as  a  costly  and  wholesome  medicine. — In 
our  greatest  tribulations,  if  we  have  faith,  we 
shall  also  have  hope  and  patience. — When  God's 
waves  break  upon  us,  it  is  not  to  destroy  but 
to  do  us  good;  they  are  under  His  control,  and 
by  a  word  He  caii  assuage  and  still  them. — Let 
us  not  be  tender  saints,  but  let  us  learn  how  to 
bear  the  cross. — When  things  go  well  with  thee, 
gather  up  a  treasure  of  divine  promises,  they 
will  be  useful  to  thee  in  times  of  trouble. — If 
thou  neglectest  to  do  so,  how  wilt  thou  sustain 
thyself? — A  believer  is  not  so  much  troubled  by 
a  personal  injury  as  by  dishonor  done  to  the 
name  of  God, — he  will  willingly  suffer  any  thing, 
even  death  itself,  if  only  God  is  thereby  praised. 
How  easy  is  it  for  God  to  change  complaint  into 
joy,  and  the  song  of  sadness  into  the  hymn  of 
praise. — We  can  have  no  better  guide  than  God 
and  His  word ;  but  under  whose  conduct  art 
thou?  0  soul!  —  What  greater  blessedness  oan 


PSALMS  XLII.  AND  XLIII. 


287 


one  have  than  to  be  able  to  call  God  his  delight 
aii<l  joy? — The  calmness  which  God  imparts  is 
the  true  Christian's  greatest  treasure.  —  From 
God's  gracious  countenance  comes  the  fulness 
of  the  believer's  help  ami  comfort,  and  for  it  lie 
is  ever  and  most  heartily  thankful. — Our  hearts 
are  full  of  darkness ; — if  we  would  have  them  full 
of  light,  the  bright  morning  star  must  shine 
into  them. — Osiander:  If  jus, ice  is  denied  us 
here  on  earth,  we  must  commit  our  cause  to 
God. — To  know  G 'd  as  our  gracious  God  is  a 
real  and  perpetual  joy.  —  Selnekker:  When 
there  is  no  cross  one  becomes  more  easily  secure, 
as  well  as  lazy  and  negligent  in  prayer,  and  then 
the  displeasure  of  God  is  near  at  hand.  —  lie  who 
trusts  in  God  endures  ;  he  who  does  not  falls 
and  perishes.  —  Frankk:  We  must  carefully  note 
the  necessity  of  a  genuine  penitential  struggle, 
and  observe  how  it  has  fared  with  other  chil- 
dren of  God  in  this  respect. — The  moment  one 
becomes  a  follower  of  Christ,  he  is  liable  to  have 
a  cross  laid  upon  him. — Arndt:  He  whose 
strength  is  in  God  will  not  be  utterly  cast  down, 
nor  will  he  always  go  sorrowfully. — Friscu  :  It 
is  a  peculiar  trait  of  God's  children  that  they 
rejoice  in  the  exercises  of  His  true  worship,  and 
nothing  pains  them  more  than  the  being  pie- 
vented  in  joining  in  them. — The  remembrance 
of  God  is  the  best  medicine  for  our  sadness. — 
Listen  to  the  voice  of  thy  God,  so  that  thy  heart 
may  by  faith  share  in  the  joy  and  consolation 
which  He  gives  in  His  word;  but  do  thou  also 
open  thy  mouth  in  praise  of  God,  and  laud  Him 
with  thy  tongue,  which  He  has  given  thee  in 
order  that  thou  mayest  proclaim  his  glory  in 
time  and  in  eternity. — Oetinger  :  The  Christian 
overtaken  by  Borrow  and  oppressed  by  enemies 
prays  to  God  to  undertake  his  cause,  ami  to 
open  the  way  for  his  return  to  the  assembly  of 
the  saints;  he  will  guard  against  sorrow,  but  if 
it  comes  upon  him  in  a  new  form,  he  will  turn 
afresh  to  God  and  get  strength  from  Him. — Roos- 
How  shall  we  get  out  of  sorrow  aud  unrest? 
By  waiting,  in  confidence,  for  God.  What  we 
have  not,  wo  must  hope  for  ;  what  is  not  now, 
we  must  expect,  relying  upon  God's  goodness, 
faithfulness,  omnipotence,  and  the  truth  of  those 
promises,  which  are  yea  and  amen  in  Christ 
Jesus. — Whenever  David  approached  the  altar 
of  God,  he  went  to  God  his  delight  and  joy. — 
God  Himself  did  not  call  the  Temple  precisely  a 
house  of  sacrifice,  but  the  house  of  prayer  for 
all  nations,  Is.  lvi.  7;  Luke  xix.  46  — Uieger* 
As  faith  grows  in  power  we  learn  to  apply  to 
God  the  most  tender  names;  as  we  get  nearer 
and  nearer  beneath  His  wings  we  find  a  retreat 
and  refuge  in  His  house,  at  His  altar,  in  Himself 
— As  the  light  of  His  face  illumines  our  dark- 
ness, it  also  diffuses  the  light  of  peace  and  joy 
Over  our  countenance.  —  Rensciiel:  We  should 
take  comfort,  from  certain  passages  of  Scripture 
when  we  find  that  the  holiest  people  have  been 
led  into  the  same  school. — BtfRK  :  Exapeeta  Drum  ; 
trit  guum  conjUebor  ei ;  erit  Deus  meus.      (Wait  for 


God  ;  He  will  be  when  1  confess  to  Him,  my  God). 
— Gunthbr:  When  do  men  think  least  of  their 
God  ?  When  they  are  in  misery  ?  or  in  the  days 
of  prosperity? — Tholuck:  When  the  heart  is 
sad,  even  the  fairest  scenes  of  nature  assume  a 
sombre  garment.  He  whose  past  life  has  been 
eventful  stands  upon  an  eminence  from  whence 
he  can  cast  joyful  looks  into  the  future  — 
U.MiiiiEiT:  There  is  a  melancholy  joy  in  the 
remembrance  of  a  devout  and  blessed  life  at 
home  — Most  brilliantly  does  the  light  of  God's 
help  shine  in  the  faithfulness  with  which  He 
always  attends  the  pious. — Schaubach:  (15th 
Sunday  after  Trinity).  No  man  can  serve  two 
masters.  But  the  distinctive  feature  of  our  time 
is  not  unqualified  devotion  to  the  kingdom  of 
God,  but  rather  indecision  and  lukewarmness. — 
The  sharpest  sting  of  pain  in  all  personal  trials, 
is  the  scornful  question,  "  Where  is  now  thy 
God?" — Diedrich:  If  I  can  only  see  God  beside 
me,  one  look  to  Him  consoles  me  for  a  whole 
world  of  suffering. — Even  to  the  timid  God  makes 
eternal  salvation  certain  when  they  look  to  Him 
with  tearful  eyes. — Taube:  The  soul  of  a  child 
of  God,  that  in  the  depth  of  want  and  temptation 
thirsts  for  and  cries  to  God,  through  victorious 
faith  comes  before  God  and  finds  its  rest  in  God. 
— Soul-thirst,  soul-need,  soul-struggles. --Against 
men  of  deceit  and  injustice,  you  can  do  nothing 
but  complain  to  God  and  leave  the  case  witu 
Him. — Deichert  :  If  God  be  for  us,  who  can  be 
against  us? — Schaubach  :  (Judica  Sunday)  God 
has  judged  and  conducted  the  cause  of  His  Son 
against  the  unholy  people. 

[Henry  :  1.  Those  that  come  to  the  taberna- 
cles, should  come  to  the  altar;  those  who  come 
to  ordinances,  should  qualify  themselves  to  come, 
and  then  come  to  special  ordinances,  to  those 
that  are  most  affecting  and  most  binding.  2 
Those  that  come  to  the  altar  of  God,  must  see 
to  it  that  therein  they  come  unto  God,  and  draw 
near  to  Him  with  tho  heart.  3.  Those  that 
come  unto  God,  must  come  to  Him  as  their 
exceeding  joy,  not  only  as  their  future  bliss, 
but  their  present  joy.  When  we  come  to  God 
as  our  exceeding  joy,  our  comforts  in  Him  must 
be  the  matter  of  our  praises  in  Him  as  God  and 
our  God. — Robertson:  The  Living  God.  What 
we  want  is  not  infinitude,  but  a  boundless  One  ; 
not  to  feel  that  love  is  the  law  of  this  universe, 
but  to  feel  One  whose  name  is  Love. — It  is  a 
dark  moment  when  the  sense  of  that  person- 
ality is  lost;  more  terrible  than  the  doubt  of 
immortality. — No  thought  is  more  hideous  than 
that  of  an  eternity  without  Him. — Distinguish 
between  the  feelings  of  faith  that  God  is  presenf, 
and  the  hope  of  faith  that  He  will  be. — What 
God  is  in  Himself,  not  what  we  may  chance  to 
feel  Him  in  this  or  that  moment  to  be,  that  is 
our  hope. — Barnes:  He  who  has  an  eternity 
of  blessedness  before  him, — who  is  to  commence 
a  career  of  glory  which  is  never  to  terminate 
and  never  to  change,  shodd  not  be  cast  down — 
should  not  be  overwhelmed  with  sorrow. — J.  F.] 


288  THE  SECOND  BOOK  OF  PSALMS. 


PSALM  XLIV. 

To  the  chief  Musician  for  the  eons  of  Korah,  Maschil. 

1  We  have  heard  with  our  ears, 
O  God,  our  fathers  have  told  us, 
What  work  thou  didst  in  their  days, 
In  the  times  of  old. 

2  How  thou  didst  drive  out  the  heathen  with  thy  hand,  and  plantedst  them ; 
How  thou  didst  afflict  the  people,  and  east  them  out. 

3  For  they  got  not  the  land  in  possession  by  their  own  sword, 
Neither  did  their  own  arm  save  them  : 

But  thy  right  hand,  and  thine  arm,  and  the  light  of  thy  countenance, 
Because  thou  hadst  a  favour  unto  them. 

4  Thou  art  my  King,  O  God : 
Command  deliverances  for  Jacob. 

5  Through  thee  will  we  push  down  our  enemies : 

Through  thy  name  will  we  tread  them  under  that  rise  up  against  us. 

6  For  I  will  not  trust  in  my  bow, 
Neither  shall  my  sword  save  me. 

7  But  thou  hast  saved  us  from  our  enemies, 
And  hast  put  them  to  shame  that  hated  us. 

8  In  God  we  boast  all  the  day  long, 
And  praise  thy  name  forever.     Selah. 

9  But  thou  hast  cast  off,  and  put  us  to  shame  ; 
And  goest  not  forth  with  our  armies. 

10  Thou  makest  us  to  turn  back  from  the  enemy  : 
And  they  which  hate  us  spoil  for  themselves. 

11  Thou  hast  given  us  like  sheep  appointed  for  meat; 
And  hast  scattered  us  among  the  heathen. 

12  Thou  sellest  thy  people  for  nought, 

And  dost  not  increase  thy  wealth  by  their  price. 

13  Thou  makest  us  a  reproach  to  our  neighbours, 

A  scorn  and  derision  to  them  that  are  round  about  us. 

14  Thou  makest  us  a  byword  among  the  heathen, 
A  shaking  of  the  head  among  the  people. 

15  My  confusion  is  continually  before  me, 

And  the  shame  of  my  face  hath  covered  me,  . 

16  For  the  voice  of  him  that  reproacheth  and  blasphemeth ; 
By  reason  of  the  enemy  and  avenger. 

17  All  this  is  come  upon  us;  yet  have  we  not  forgotten  thee, 
Neither  have  we  dealt  falsely  in  thy  covenant. 

18  Our  heart  is  not  turned  back, 

Neither  have  our  steps  declined  from  thy  way ; 

19  Though  thou  hast  sore  broken  us  in  the  place  of  dragons, 
And  covered  us  with  the  shadow  of  death. 

20  If  we  have  forgotten  the  name  of  our  God, 
Or  stretched  out  our  hands  to  a  strange  god ; 

21  Shall  not  God  search  this  out? 

For  he  knoweth  the  secrets  of  the  heart. 

22  Yea,  for  thy  sake  are  we  killed  all  the  day  long ; 
We  are  counted  as  sheep  for  the  slaughter. 


PSALM  XLIV. 


289 


23  Awake,  why  sleepest  thou,  O  Lord  ? 
Arise,  cast  us  not  off  forever. 

24  Wherefore  h  dest  thou  thy  face, 

And  forgettest  our  affliction  and  our  oppression? 

25  For  our  soul  is  bowed  down  to  the  dust. : 
Our  belly  cleaveth  unto  the  earth. 

26  Arise  for  our  help, 

And  redeem  us  for  thy  mercies'  sake. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — The  title  is  the 
same  as  that  of  Ps.  xlii.  The  hosts  of  Israel 
have  been  worsted  in  battle  by  hostile  neighbors. 
The  whole  nation  has  been  thereby  not  only  in- 
volved in  great  misery  and  oppression,  but  is  in 
danger  of  losing  its  nationality  by  being  carried 
away  and  dispersed  among  other  people.  Under 
this  groat  calamity  there  comes  into  the  con- 
sciousness of  the  nation  a  very  sharp  contrast, 
which  also  finds  expression  in  the  song.  God 
had  helped  their  fathers  in  the  conquest  of  the 
land.  The  story  had  come  down  to  the  present 
generation,  vers.  2-4,  and  had  awakened  and 
maintained  in  it,  the  faith  that  the  same  God  as 
the  King  of  his  people,  would  and  must  give  the  vic- 
tory over  its  oppressors,  for  his  own  praise  in  the 
future  as  well  as  in  view  of  former  glories,  vers. 
5-8.  These  records  of  the  past,  and  the  hopes  of 
faith  founded  on  them,  stand  in  strong  contrast 
with  the  overwhelming  defeat  which  God's  chosen 
race  had  experienced.  It  seemed  as  if  God  had 
forsaken  their  armies,  and  deeming  them  of  no 
account  had  given  up  His  people  to  the  assaults 
and  tlic  scorn  of  their  enemies,  leading  them  to 
fear  that  they  might  perish  in  shame  and  con- 
tempt, ver.  10.  This  contrast  is  strengthened  by 
the  fact  that  the  people  can  appeal  to  the  om- 
niscient God,  vers.  21,  22,  as  a  witness  to  their 
earnest  and  sincere  faithfulness  to  the  covenant, 
vers.  18-20.  The  way  is  thus  opened  for  the 
explanation  of  this  contrast.  The  present  op- 
pression of  God's  people  grows  out  of  their 
historico-religious  character,  ver.  23.  During  all 
past  siges,  they  have  experienced  just  such 
treatment  at  the  hands  of  a  world  estranged 
from  God;  and  hence  Paul  (Rom.  viii.  30)  finds 
in  the  sufferings  of  the  church  of  Jesus  Christ  an 
exact  historical  verification  of  this  Psalm,  v.  23. 
The  destruction  of  God's  people  may  at  times 
seem  imminent,  but  that  danger  will  disappear 
when  hy  earnest  prayer  they  seek  the  effectual 
interference  of  God,  relying  not  upon  their  own 
merits,  but  in  the  simple  consciousness  of  their 
need  of  His  help  and  grace, — that  grace  which 
is  the  source  of  their  covenant  relation  as  their 
God  and  His  people,  vers.  24-27.  This  exposi- 
tion renders  it  unnecessary  for  us  to  refute  those 
who  find  here  a  superficial  sense  of  sin  and 
consciousness  of  guilt,  at  the  same  time  it  ex- 
plains how  this  Psalm  has  been  thought  (Calvin) 
to  have  a  prophetic  reference  to  the  times  of  the 
Maccabees.  The  explanation  which  supposes 
an  historical  reference  to  those  times  (Ven., 
Rosen.,  Olsh.,  Hitzig),  is  opposed  by  the  history 
of  the  canon,  and  is  objectionable  on  other 
grounds.  The  Psalm  speaks  of  *he  whole  nation 
19 


and  not  merely  of  the  pious  part  of  it.     Then,  too, 
it  appears  from  1  Maccab.  i.  11.  2  Maccab.  iv.  7, 
that,  in  the  time  of  Antiochus  Epiphanes,  there 
was  a  large  and  organized  body  of  apostates  op- 
posed to  the  party  of  the  Chasedim  (the  Pious); 
and,  again,  while  the  Maccabees  were  victorious 
in   all  their  battles,  with   the   single    exception 
mentioned  in  1  Maccab.  v.  55,  when  their  defeat 
was  perhaps  a  punishment  upon  them   for  enga- 
ging in  an  imprudent  enterprise,  no  armies  were 
at  that  period  sent  out  by  the  Jews.    The  solemn 
assertion  of  the  people's    covenant  faithfulness 
is    quite    inexplicable,    if    we    refer   the   Psalm 
to  the  time  of  the  Babylonian  captivity    (Cler. 
Roster),   or    to    the    last   days   of  the   Persian 
dynasty     (Ewald),    or    to     the    Removal    under 
Jehoiachin    (Tholuck),    or  to  the    events  which 
preceded   the    destruction  of  Jerusalem   by  the 
Chaldeans    (Baur).     To  the    assertion  of   Hup- 
feld,  that  the  language  and  form  of  the   Psalm 
show  that  it  belongs  to  a  late  age,  we  may  reply 
that  conclusions  founded    on  such    grounds  are 
very  uncertain,  and   that   the  remark   does  not 
in  the  least  apply  to  the  expressions  of  prayer 
here  used.     (Compare   Ps.  iii.  8;    vii.  7;    xxxv. 
23;    lix.   5);    which    are   very  similar  to   those 
found  in  Psalms  xlii.  xliii.  lxxx.  lxxxv.  Ixxxix. 
while  the  whole  Psalm  closely  resembles  Psalm 
lx.      The  older  view  maintained  by  Heng.    Del. 
is  preferable.    This  refers  the  Psalm  to  the  same 
period    as  that   of    Psalm   lx. — the    period    of 
the  Syro- Ammonite  war,  in  which  the  Edomites 
took  part  (2  Sam.  vlii.  13).     The  latter  carried 
on  a  commercial  intercourse  with  the   captured 
Israelites    (Amos    i.    6),     but   were   afterwards 
terribly  punished  for  it  by  Joab,  1  Kings  xi.  15. 
Ver.     1.       We    have    heard    with     our 
ears — This  expression  does  not  exclude  the  ex- 
istence of  written  documents;  it  only  brings  out 
more  strongly  the  contrast  between  those  events 
of  the  past,  in  which  they  had  a  personal  interest, 
but  of  which  they  had  simply  heard,  and  those 
which    they  had   themselves   witnessed.     Every 
Israelite  was   bound  to   repeat   the  story  of  the 
Lord's    marvellous   works,    Exod.  x.  2;    xii.  2ii; 
xiii.  8,  14;    Deut.  vi.  20;    Jud.  vi.  13;   compare 
Ps.  xxii.  31  ;    Ixxviii.  3.  —  The  phrase  "done  a 
deed  "  is  not  a  collective  one,  but  refers  specially 
to  God's  work,  as  appears  from  verse  3,  and  in 
Ps.  xc.  10.     The  emphasis  of  God's  "hand,"  as 
the  second  subject  besides  "Thou,"  (Is.  xlv.  12) 
refers    the    work  to  God  not   only   in  a  general 
way,  but  makes  it  appear  as  the  immediate  pro- 
duct of  His  activity,  and  of  His   personally  or- 
dering   the    events    of    history,    Ps.    lxxiv.    11; 
Ixxxix.  14  ;   Is.  li.  9. — The  grant  of  fixed  abodes, 
figuratively   set   forth  as  a   planting  (Exod.  xv. 
17;    2  Sam.   vii.  10;    Ps.   lxxx.   9)  is  carefully 
contrasted    with    the    uprooting   (Amos   ix.  15; 


290 


THE  SECOND  BOOK  OF  PSALMS. 


Jer.  i.  10;  xxiv.  6);  the  enlargement  of  the 
people  is  represented  as  a  sending  forth  of  roots 
and  branches,  Ps.  lxxx.  12;  Jer.  xvii.  8;  Ezech. 
xvii.  6. — In  German  we  cannot  translate  "P  by 
the  same  word,  in  each  of  the  three  places  in 
which  it  occurs  in  verse  3. — [Barnes  :  '■'■Afflict  the 
veople ;  i.  e.,  the  people  of  the  land  of  Canaan; 
the  nations  that  dwelt  there.  The  word  means 
to  bring  evil  or  calamity  upon  any  one." — Pe- 
rowne: "Give  them  the  victory."  Such  seems 
here,  and  generally  in  this  Psalm,  to  be  the  force 
of  the  won!  usually  rendered  "save,"  "help;" 
not  very  unlike  is  the  use  of  a;ornpia  sometimes 
in  the  New  Testament." — J.  F.] 

Ver.  4.  Thou  art  He  (or  even  Thou  Thy- 
self art),  my  King.  The  word  WH  is  not  here 
as  in  Ps.  cii.  28,  the  predicate=thou  art  the  same 
(Luther),  but  strengthens  the  subject,  as  in  Is. 
xliii.  25;  Jer.  xlix.  12;  Neh.  ix.  6;  Ezra  v.  11. 
It  is  not  accurately  rendered  by  the  German 
"selbst,"  but  contains  an  explicit  reference  to 
what  has  just  been  said.  The  transition  to  the 
present,  coupled  with  confession  and  prayer,  and 
likewise  the  change  of  person  and  tense,  vers. 
6-9,  show  that  these  verses  do  not  refer  to  the 
past  (Rosen.),  but  express  thepresent  confidence 
of  faith,  which  lives  in  the  midst  and  in  spite  of 
all  oppression.  The  imperfect  tense  is  used  to 
set  forth  this  confidence,  while  the  displays  of 
divine  help  on  which  it  is  founded  are  expressed 
by  the  perfect  tense,  ver.  8.  This  change  of  the 
perfect  and  imperfect  distinguishes  that  which 
has  been  hitherto  done  day  by  day,  from  that 
which  has  been  promised  for  all  future  time  (J. 
H.  Mich).  [Alexander:  "The  form  of  expres- 
sion in  the  first  clause  is  highly  idiomatic,  and 
somewhat  obscure  ;  it  may  mean  'thou  who  hast 
done  all  this  art  still  my  King  ;'  or,  '  thou  art  He 
who  is  my  King.' — The  personal  name  of  the  pa- 
triarch (Jacob)  is  poetically  substituted  for  his 
official  title,  as  the  father  of  the  chosen  people." 
Perowne  :  "My  King  apparently  with  a  personal 
application  to  himself,  the  Poet  individually  claim- 
ing his  own  place  in  the  covenant  between  God 
and  His  people.  The  singular  fluctuates  with 
the  plural  in  the  Psalms,  see  verses  6, 15." — J.  F.] 

Ver.  12.  For  nought  ("without  riches"). 
This  expression  may  also  mean  "  gratuitously." 
(Hupfeld).  But  there  is  nothing  to  indicate  a 
contrast  between  the  dealings  of  men  in  their 
worldly  concerns,  for  the  sake  of  gain  or  some 
external  advantage,  and  the  designs  of  Divine 
Providence,  which  have  higher  pedagogical  rea- 
sons, and  the  Redemption  which  is  effected  with- 
out money  and  without  price.  (Is.  xliii.  13;  lii. 
3;  Jer.  xv.  4).  Strictly  speaking,  the  figure 
here  used  has  the  sense  of  "for  nought,"  and 
conveys  the  idea  of  unworthiness  and  insignifi- 
cance. Besides,  the  whole  passage  must  be  taken 
figuratively,  and  can  have  no  reference,  histori- 
cally, to  the  supposed  fact  that  the  multitude  of 
captives  was  so  great  as  to  lower  the  price  of 
slaves.  Hupfeld  defends  the  more  ancient 
(Chald.,  Theod.,  Kim.)  translation  -of  the  follow- 
ing line,  "thou  didst  not  increase  (viz.,  thy 
wealth)  by  their  purchase  money."  Prov.  xxii. 
16,  is  not  a  parallel  example,  because  the  defini- 
tive words  "for  thee"  are  wanting  ;  and  the 
sense  of  "  to  gain  by  usury,"  derived  from  the 
Aramaic,  goes  far  beyond  the  meaning  of  the 


phrase  "thou  hast  gained  nothing."  Most 
modern  expositors,  therefore,  take  the  verb  "to 
increase  "  in  an  absolute  sense,  and  the  prepo- 
sition 3  as  specifying  its  extent.  [Alexander: 
"They  seemed  to  be  gratuitously  given  up,  i.  e., 
without  necessity  or  profit." — Perowne:  "For 
nought,  i.  e.,  for  that  which  is  the  very  opposite 
of  riches,  a  mere  nothing." — J.  F.] 

Ver.  19.  The  place  of  (dragons)  jackals 
denotes  a  desert  region  in  general  (Is.  xxxiv.  13; 
Jer.  ix.  10 ;  x.  22  ;  xlix.  33 ;  li.  37).  It  does  not 
refer  specially  to  the  district  of  Jamnia,  on  the 
border  of  Philistia  and  Dan,  where  Samson  found 
three  hundred  foxes  (Jud.  xv.  4),  and  where  the 
unfortunate  battle  mentioned  in  1  Mac.  v.  56,  was 
fought,  a  locality  in  which  Hasselquist,  Seetzen, 
and  other  travellers  tell  us  that  these  animals 
are  found  in  great  numbers  (Hitzig).  The  older 
translation  "  dragons "  originated  in  the  sup- 
position that  lZD^P  is  a  contraction  for  D,Jl',3A 
through  a  misapprehension  of  Ezek.  xxix.  3. 
The  original  meaning  of  the  word  is  'howling." 
This  cry  of  the  animal  of  the  desert,  more  mi- 
nutely described  in  Lamentations  iv.  3  ;  Is.  xii. 
22  ;  xxxv.  7  ;  xliii.  20,  is  compared  to  the  sounds 
of  wailings  uttered  by  human  beings,  Job  xxx. 
29;    Mic.  i.  8. 

DOCTRINAL   AND    ETHICAL. 

1.  The  living  announcement  of  the  help  and 
deliverance  which  God  has  vouchsafed  to  our 
fathers  in  past  ages  is  a  means  of  confirming 
our  faith  in  His  constant  providential  care  under 
present  tribulations.  It  quickens  the  hope  that 
He  will  speedily  interfere  on  our  behalf,  and 
stimulates  prayer  for  His  instant  aid  under  the 
pressing  necessities  of  the  present,  and  in  the 
prospect  of  threatening  dangers.  Comp.  Hab. 
iii.  2,  and  2  Chron.  xx.  7. 

2.  In  the  narratives  of  events  of  past  ages  it 
is  necessary  both  for  the  proper  study  of  his- 
tory, and  the  edification  of  contemporaries  that 
attention  be  specially  fixed  on  those  events  which 
most  plainly  exhibit  a  personal  Providence.  In 
tracing  these  events  the  thoughts  should  be  turned 
away  from  all  human  activity,  wisdom,  and 
might;  from  all  temporal  and  earthly  instru- 
mentalities; they  should  be  fixed  on  the  Divine 
power  as  their  only  and  eternal  cause.  The  free 
grace  of  God,  and  the  good  pleasure  of  His  love, 
should  be  viewed  as  the  final  and  decisive 
ground  of  these  divine  acts. 

3.  A  people  which,  by  faith,  renews  the  con- 
fession of  God  as  its  King,  gains  thereby  a  firm 
foundation  for  its  historical  position  in  the 
world ;  it  becomes  confident  that  the  same  God, 
to  whom,  as  it  gratefully  remembers,  it  owes  its 
origin  as  a  people,  will  preserve  it  and  deliver 
it  from  dangers  which  may  threaten  its  desola- 
tion and  destruction.  All  that  is  needful  to 
beget  this  hope  is  the  consideration  of  the  royal 
sovereignty  of  Almighty  God. 

4.  The  religious  means  of  obtaining  such  a 
displfiy  of  divine  sovereignty,  in  any  given  case, 
is  Prayer,  which  appeals  not.  to  human  worthi- 
ness, but  to  the  needs  which  men  so  plainly  and 
frequently  experience.  Hence,  Prayer  addresses 
not  the  justice  but  the  grace  of  God, — that  grace 
which  has  been  already  manifested  in  establish- 


PSALM  XLIV. 


291 


ing  the  covenant  relation,  though  it  may  plead 
this  relation,  and  beg  for  its  preservation. 

5.  In  this  appeal  there  is  no  affirmation  of 
innocence ;  no  assertion  that  the  moral  and 
religious  condition  of  the  people  is  in  accordance 
with  all  the  demands  of  the  covenant  law,  for 
this  would  be  both  foolish  and  untrue.  It  simply 
declares  the  attachment,  of  the  people  to  their 
covenant  God,  and  that  they  have  preserved  the 
historico-religious  position  which  He  has  gra- 
ciously granted  to  them.  While  many  indivi- 
duals may  have  proved  faithless,  the  people,  as 
such,  have  maintained  their  allegiance  to  God  as 
their  God.  On  this  ground  alone,  they  ask  and 
expect  from  their  heavenly  King  deliverance 
from  the  worst  possible  afflictions. 

6.  In  such  a  case,  there  is  a  difference  to  be 
made  between  merited  and  unmerited  sufferings, 
and  while  the  latter  are  not  to  be  viewed  as 
judgments,  nor  as  strokes  of  fate,  they  should  be 
patiently  endured  for  God's  sake.  There  is  thus 
a  progress  in  religious  knowledge  and  historico- 
religious  experience,  even  though  it  is  fully 
comprehended,  that  for  God's  people,  as  well  as 
the  servant  of  Jehovah,  these  sufferings  are  ne- 
cessary in  carrying  out  God's  plan  of  salvation, 
and  that  they  are  as  essentially  connected  with 
their  theocratic  destination  or  mission  as  they 
are  inseparable  from  theirdivine  election  and  call. 

7.  The  enduran.ce  of  such  afflictions  implies, 
on  the  part  of  the  sufferer,  no  such  feelings  as 
would  lead  him  to  complain  of  God,  or  to  glorify 
himself.  His  appeal  to  God  will  never  take  the 
form  of  an  accusation,  but  of  a  prayer,  and  a 
vow  of  thanksgiviug  for  that  gracious  help  of 
the  Almighty  which  is  indispensable.  Hence, 
if  in  his  lamentation  the  question  is  asked  "  why 
sleepest  Thou,  0  Lord?"  and  his  prayer  sounds 
like  a  cry  to  awake,  he  can  use  the  language  of 
John  Hyrcanus  (Sota  48,  according  to  Del.)  who, 
in  the  time  of  the  Maccabees,  quieted  the  anxie- 
ties of  the  Levites,  who  came  daily  to  him  with 
this  same  question,  by  saying,  "  Does  the  God- 
head sleep  ?" — Have  not  the  Scriptures  declared : 
"Behold,  he  who  keeps  Israel  slumbereth  not?" 
It  was  only  in  a  time  when  Israel  was  in  trouble, 
and  the  people  of  the  world  in  the  enjoyment  of 
rest  and  prosperity,  that  the  words  were  used, 
"Awake,  why  sleepest  Thou,  0  Lord?"  In 
these,  and  similar  figurative  expressions,  the 
prominent  idea  is,  that  these  sufferings  are  not 
to  be  regarded  as  evils,  positively  inflicted  by 
God,  but  rather  as  permitted  by  Him. 

HOMILETTCAL   AND   PRACTICAL. 

The  best  histories  are  those  which  rehearse 
the  doings  of  God.  The  benefits  resulting  from 
the  study  of  them  are  :  1.  It  helps  us  to  under- 
stand God's  providential  government  on  earth, 
v  2.  It  awakens  gratitude  for  His  favors.  3.  It 
stimulates  confidence  in  God's  gracious  help. 
God  is  our  King!  (1)  Whence  do  we  know  this? 
(2)  In  what  does  He  help  us?  (3)  How  do  we 
testify  this? — As  long  as  we  are  in  covenant 
witli  God,  the  most  powerful  foes  cannot  destroy 
us.  What  follows  from  this  in  regard  to  our 
conduct  and  duty  ? — God  is  not  only  the  migh- 
tiest, but  the  surest,  yea  the  only  reliable  ally. 
—As  we  are  indebted  to  God  for  all  good  things 


so  we  must  ask  Him  for  all  needful  things. — 
Nothing  without  faith,  but  every  thing  through 
grace. — If  we  know  the  name  of  God,  we  will 
properly  use  it  for  His  honor,  for  our  salvation, 
and  for  the  good  of  others. — He  who  belongs  to 
God's  people,  must  be  prepared  to  suffer  for  His 
sake,  and  be  careful  that  he  brings  no  dishonor 
upon  His  name. — He  who  really  suffers  for  God's 
sake  will  find  that  such  suffering  never  separates 
him  from  God. — The  tribulations  of  the  times 
always  bind  the  people  of  God  more  closely  to 
His  name,  hand  and  grace,  as  the  light  of  His 
countenance. 

Starke  :  It  is  the  business  of  parents  to  im- 
plant in  the  hearts  of  their  children  the  know- 
ledge and  honor  of  God. — Children  and  young 
people  should  lay  to  heart  what  they  have  heard 
concerning  the  works  of  God,  from  their  parents, 
in  order  to  confirm  their  faith  and  to  improve 
their  lives. — The  change  of  government  in  a  land 
should  not  be  regarded  as  a  mere  accident,  but 
as  an  event  with  which  the  will  and  the  hand  of 
God  are  concerned. — Although  God  employs  in- 
struments when  He  helps  us,  we  should  not  as- 
cribe to  them  the  aid  we  get,  nor  give  to  t.hem 
the  honor  and  glory  which  are  due  to  God 
alone. — No  enemy  can  gain  any  honor  from  a 
conflict  with  the  children  of  God;  all  his  malice 
brings  upon  himself  only  shame  and  injury, 
but  glory  and  praise  to  the  Lord. — It  will  soon 
be  manifest  on  what  the  heart  of  any  man  trusts, 
for  whatever  it  be  he  will  constantly  think  and 
speak  of  it. — Reason  left  to  itself  regards  the 
righteous  judgments  and  the  paternal  chastise- 
ments of  God  as  very  strange. — God  has  often 
allowed  Christians  to  be  brought  like  lambs  to 
the  slaughter,  in  order  that  by  their  death  they 
may  praise  Him,  and  become  martyrs  for  Christ. 
— Let  temporal  things  take  whatever  turn  God 
pleases,  if  only  the  eternal  inheritance  is  sure. — 
To  a  suffering  believer,  the  greatest  stumbling- 
block  is  God's  patience  and  forbearance  towards 
the  very  worst  of  men. — The  persecution  of  the 
Church  for  her  "  good  confession "  is  a  sharp 
trial  of  her  faith,  constancy,  and  patience. — 
Contempt  of  the  true  worship  of  God  will  sooner 
or  later  end  in  the  adoration  of  an  idol,  either 
in  a  gross  or  a  refined  way. — Sufferings  however 
intense  involve  no  merit :  we  must  look  only  to 
the  goodness  and  grace  of  God. — Bugeniiagen: 
The  pious  man  does  what  God  has  command- 
ed, and  waits  for  what  God's  will  has  deter- 
mined respecting  him. — Selnekker:  The  be- 
liever undertakes  nothing  that  is  contrary  to 
God's  word.  He  will  never  tempt  God,  but  uses 
such  means  as  God  has  appointed.  His  trust  is  in 
God  alone,  who  can  and  will  help  him. — Osian- 
der  :  Warlike  preparation  is  not  always  the 
cause  of  victory. — Frisch  :  He  who  would  exer- 
cise true  faith,  and  by  such  faith  would  conquer, 
must  possess  these  three  qualities,  1.  He  must, 
lay  aside  all  trust  in  earthly  power.  2.  His 
heart's  entire  trust  must  be  in  God.  3.  His 
heart  must  give  all  the  glory  to  God. — Franke  : 
Christ's  kingdom  must  ever  manifest  itself  as  a 
kingdom  of  the  Cross,  because  it  is  through  suf- 
fering that  we  enter  into  glory. — Berlin  Bible: 
The  events  that  happened  in  the  primitive 
Church  will  be  repeated  iu  the  Church  of  the 
latter  day,    under  the  greit  Anti-Christ.  —  Rie- 


292 


THE  SECOND  BOOK  OF  PSALMS. 


ger:  Oh!  how  mysterious  is  God  !  Never  ima- 
gine that  you  can  lead  Him  as  you  wish,  even 
by  faith.  In  ways  that  to  us  seem  circuitous 
and  contrary,  He  accomplishes  His  purposes. 
What  He  Himself  hath  built  up,  He  can  break 
down  ;  what  He  Himself  hath  planted,  He  can 
root  out  again.  Yet  His  kingdom  loses  nothing 
thereby.  What  the  Church  of  God  may  seem  to 
lose  by  oppression,  is  more  than  made  up  by  the 
victory  of  the  righteous,  by  the  approved  piety 
of  those  who  hold  fast  their  integrity,  and  their 
salutary  experience  gained  by  sutfering.  Paul's 
song  of  victory  (Rom.  viii.  38)  "for  I  am  per- 
suaded "  could  be  uttered  only  after  the  compo- 
sition of  such  Psalms  as  the  XLIVth,  in  which 
the  cross  and  the  sufferings  of  the  believer  are 
delineated. — Vaihinger.  A  look  full  of  faith 
towards  the  works  of  God  in  ages  past! — Tho- 
lcck:  Israel  celebrates  in  song  only  the  works 
of  God.  But  the  hymns  of  other  nations  relate 
to  the  great  deeds  of  their  ancestors. — Guen- 
ther:  God's  army  has  a  war-song  to  strengthen 
its  hope,  to  describe  its  wants,  and  to  cry  migh- 
tily for  help. — Diedrich  :  In  every  new  tribula- 
tion God  gives  us  to  experience  and  acknowledge, 
that  if  we  are  grounded  upon  His  word,  we  can 
only  stand  by  His  power. — Tacbe:  There  are 
instructions  how  the  church  of  God  should  act, 
when  she  has  to  bear  the  cross.  Israel's  strength 
and  salvation  is  also  Israel's  Psalm.  The  flesh 
timid  and  faint-hearted,  sees  in  times  of  affliction, 
a  sleeping  God,  yet  the  Keeper  of  Israel  never 
slumbers, — a  repudiating  God,  and  yet  God  does 
not  repudiate  eternally, — a  concealed  God,  and  yet 
He  is  always  mindful  of  us, — a,  forgetful  God  and 
yet  a  mother  would  sooner  forget  her  child  than 
God  His  people.    But  He  tarries  that  we  may  cry ! 


[Henry:  The  many  operations  of  providence 
are  here  spoken  of  as  one  work,  for  there  is  a 
wonderful  harmony  and  uniformity  in  all  that 
God  does,  and  the  many  wheels  make  but  one 
wheel,  many  works  make  but  one  work. — He 
that  by  His  power  and  goodness  planted  a  church 
for  Himself  in  the  world,  will  certainly  support  it 
by  the  same  power  and  goodness,  and  the  gates 
of  hell  shall  not  prevail  against  it. — When  the 
heart  turns  back,  the  steps  will  soon  decline. — 
We  may  the  better  bear  our  troubles,  how  press- 
ing soever,  if  in  them  we  still  hold  fast  our  in- 
tegrity. While  our  troubles  do  not  drive  us  from 
our  duty  to  God,  we  should  not  suffer  them  to 
drive  us  from  our  comfort  in  God,  for  He  will  not 
leave  us,  if  we  do  not  leave  Him. — Bp.  Patrick: 
Certainly  we  have  deserved  "all"  these  calami- 
ties, though  this  comfort  is  still  remaining,  that 
we  are  not  so  wicked  as  to  be  moved  by  all  this 
to  desert  Thee,  and  violate  that  covenant  by  which 
w'e  are  engaged  to  worship  Thee  alone. 

Scott  :  The  formalist  commonly  escapes  per- 
secution by  turning  with  the  stream,  and  pur- 
chasing security  with  sinful  compliances,  or  open 
apostacy  ;  but  the  true  Church  of  God  cannot  be 
prevailed  on  by  menaces,  sufferings,  or  promises 
to  forget  God  or  deal  falsely  in  His  covenant. — 
The  Church  of  God  is  one  incorporated  body, 
from  the  beginning  to  the  end  of  the  world;  and 
the  benefits  conferred  on  it  in  every  age,  will 
be  acknowledged  with  gratitude  by  believers 
through  all  generations,  and  even  to  eternity. — 
We  have  reason  to  be  thankful,  considering  our 
frailty,  for  exemption  from  the  more  violent  spe- 
cies of  persecution;  but  let  us  be  careful  that 
prosperity  and  ease  do  not  render  us  careless 
and  lukewarm. — J.  F.]. 


PSALM  XLV. 

To  the  chief  Musician  upon  Shoshannim,  for  the  sons  of  Korah,  Maschil,  A  song  of  loves. 

1  My  heart  is  inditing  a  good  matter: 

I  speak  of  the  things  which  I  have  made  touching  the  King : 
My  tongue  is  the  pen  of  a  ready  writer. 

2  Thou  art  fairer  than  the  children  of  men : 
Grace  is  poured  into  thy  lips : 
Therefore  God  hath  blessed  thee  for  ever. 

3  Gird  thy  sword  upon  thy  thigh,  O  most  Mighty, 
With  thy  glory  and  thy  majesty. 

4  And  in  thy  majesty  ride  prosperously, 

Because  of  truth  and  meekness  and  righteousness : 
And  thy  right  hand  shall  teach  thee  terrible  things. 

5  Thine  arrows  are  sharp 

In  the  heart  of  the  King's  enemies ; 
Whereby  the  people  fall  under  thee. 

6  Thy  throne,  O  God,  is  for  ever  and  ever : 
The  sceptre  of  thy  kingdom  is  a  right  sceptre. 


PSALM  XLV. 


293 


7  Thou  lovast  righteousness,  and  hatest  wickedness : 
Therefore  God,  thy  God,  hath  anointed  thee 
With  the  oil  of  gladness  above  thy  fellows. 

8  All  thy  garments  smell  of  myrrh,  and  aloes,  and  cassia, 

Out  of  the  ivory  palaces,  whereby  they  have  made  thee  glad. 

9  Kings'  daughters  were  among  thy  honorable  women : 
Upon  thy  right  hand  did  stand  the  queen  in  gold  of  Ophir. 

10  Hearken,  0  daughter,  and  consider,  and  incline  thine  ear; 
Forget  also  thine  own  people,  and  thy  father's  house; 

11  So  shall  the  King  greatly  desire  thy  beauty: 
For  he  is  thy  Lord  ;  and  worship  thou  him. 

12  And  the  daughter  of  Tyre  shall  be  there  with  a  gift ; 
Even  the  rich  among  the  people  shall  entreat  thy  favour. 

13  The  King's  daughter  is  all  glorious  within  : 
Her  clothing  is  of  wrought  gold. 

14  She  shall  be  brought  unto  the  King  in  raiment  of  needlework: 

The  virgins  her  companions  that  follow  her  shall  be  brought  unto  thee. 

15  With  gladness  and  rejoicing  shall  they  be  brought : 
They  shall  enter  into  the  King's  palace. 

16  Instead  of  thy  fathers  shall  be  thy  children, 
Whom  thou  mayest  make  princes  in  all  the  earth. 

17  I  will  make  thy  name  to  be  remembered  in  all  generations : 
Therefore  shall  the  people  praise  thee  for  ever  and  ever. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition.  In  regard  to 
the  Title,  see  Introduction  \  12,  13  ;  \  8,  3;  §  2. 
After  a  preface  vs.  2,  3  in  which  are  expressed 
both  the  elevated  feelings  of  the  poet,  and  the 
dedication  to  the  king,  of  his  song,  so  remarka- 
ble for  its  contents  and  structure,  he  begins,  in 
a  direct  address  to  him,  the  praises  of  the  king, 
his  beauty,  his  grace,  and  the  permanent  bless- 
ing of  God  resulting  therefrom.  He  then  (vers. 
4-(5)  calls  upon  Him  to  arise  in  his  royal  m.ijesty 
and  might,  which  in  the  struggle  for  truth  and 
righteousness,  must  ever  be  victorious.  Tuis 
promise  of  victory,  in  which  the  call  to  contest 
is  implied,  is  in  (vers.  7,  8),  connected  with  the 
theocratic  position  of  the  king,  and  in  conse- 
quence of  this,  there  is  vouchsafed  to  him  a 
divine  blessing,  a  greater  fulness  of  joy  than 
falls  to  the  lot  of  other  rulers.  The  description 
of  his  royal  possessions  and  joys,  naturally  comes 
in  here  (vers.  9,  10),  and  prominent  among  tiiese 
is  the  Bride  standing  on  his  right  hand.  This 
consort  of  the  king  (vers.  11-13),  is  exhorted,  in 
a  paternal  manner,  to  forget  her  home,  to  devote 
herself  to  the  king  as  her  Spouse  and  Lord,  and 
to  think  of  the  advantages,  she  will  thereby 
secure.  In  the  midst  of  the  description  that  im- 
mediately follows,  of  the  queen  as  attended  by 
her  maidens  and  introduced  to  the  king,  there  is 
a  direct  address  to  the  king  himself,  and  the 
promise  is  given  that  he  shall  have  worthy  de- 
scendants and  everlasting  glory  (vers.  17,  18). 
As  in  the  preface,  so  in  the  song  itself,  the  king 
in  his  glory  and  happiness  is  the  special  object 
of  praise.  But  his  relation  to  his  consort  intro- 
duced to  him  as  his  Bride  is  not  here  treated  as 
simply  one  of  the  many  happy  circumstances  of 


his  life,  as  if  the  Psalm  was  only  an  ode  to  the 
king  (De  Wette)  ;  or  as  if  it  were  merely  a 
eulogy  of  the  royal  glory  of  Solomon  (Hofmann). 
The  references  to  a  marriage  come  out,  indeed, 
very  prominently,  yet  it  would  limit  it  too  much 
to  regard  it  as  merely  a  bridal  song  (Most  com- 
ment, from  Calvin  to  Hupfeld);  yet  the  occasion 
of  the  ode  must  have  been  the  nuptials  of  a  king 
(Ileng.,  Ilitzig).  Neither  the  marriage  of  the 
Syrian  King  Alexander  to  the  daughter  of  the 
Egyptian  queen  Cleopatra,  in  Ptolemais,  record- 
ed 1  Mac.  x.  57,  nor  that  of  a  Persian  monarch 
(Rosen.,  De  Wette)  can  be  the  one  alluded  to  on 
account  of  the  theocratic  references  in  the 
Psalm.  For  the  same  reason  we  should  not — as 
often  happens  in  historical  exposition — treat  that 
Messianic  idea  of  it  which  prevailed  both  in  the 
Synagogue  and  in  the  Christian  church,  merely 
as  an  allegorical  paraphrase  made  by  a  later  age, 
whereby  a  song  originally  belonging  to  profane 
literature,  obtained  a  place  in  the  sacred  canon, 
and  was  used  in  congregational  worship.  Such 
an  allegorical  paraphrase  is  necessary  only 
when  this  Messianic  conception  is  a  direct  one, 
(Chald.,  Kim.,  Geier,  and  most  older  Commen- 
tators, more  recently  Heng.,  and  Bohl), — a  para- 
phrase which  regards  this  Psalm  as  having 
reference  to  the  spiritual  nuptials  of  the  Messiah 
with  the  Jewish  people,  and  sucli  Gentile  nations 
as  were  united  with  them.  But  this  view  of  it 
is  self-contradictory,  and  is  consistent  neither 
with  the  text,  nor  with  history  (Kurtz).  It, 
however,  makes  little  difference  whether  we  re- 
gard this  poetico-prophetic  description  of  the 
Messianic  condition  of  things  under  the  figure 
of  nuptial  relations,  as  an  independent  concep- 
tion, or  seek  for  its  historic  ground  in  the  mar- 
riage of  some  Israelitish  monarch.  In  either 
case,  the  main  point  is  this,  that  the  Bride  is  a 


294 


THE  SECOND  BOOK  OF  PSALMS. 


Gentile  princess.  But  how  could  she,  in  the  Old 
Testament,  represent  God's  people  Israel  ?  And, 
how  could  her  maiden  companions  who  are 
brought  with  her  before  the  king,  symbolize 
those  Gentile  nations  that  are  united  with  Israel 
and  converted  to  the  heavenly  King,  even  if  we 
understand  this  introduction  to  the  king  as 
meaning  his  marriage  with  all  these  virgins? 
Or  perhaps  these  metaphors  may  be  a  prediction 
that  the  "fulness  of  the  Gentiles  shall  enter  the 
kingdom  of  God."  If  so,  there  would  be  no 
allusion  to  the  full  conversion  of  Israel,  since 
according  to  Rom.  xi.  27,  this  is  to  follow  the 
conversion  of  the  Gentiles.  We  must,  therefore, 
regard  the  covenant  people  among  the  queens 
who  are  already  in  the  king's  palace,  when  she 
who  is  to  be  the  first  consort  makes  her  entrance. 
Who  then  is  meant  by  this  Bride?  And  how 
can  we  reconcile  what  is  here  said  of  her,  with 
other  prophetic  and  historic  accounts  of  Israel's 
relation  to  Jehovah,  and  to  the  Gentile  nations? 
The  New  Testament  images  of  the  marriage  of 
the  King's  son,  and  of  the  Lamb  cast  no  light 
upon  this  point:  for  this  last  named  marriage 
is  the  conclusion  of  the  entire  historical  develop- 
ment of  the  union  thus  symbolized,  and  which 
reaches  into  eternity.  But  the  text  refers  us  to 
a  history  which  was  still  in  progress.  We  may 
add  that  a  free  use  of  the  other  parables  and 
symbols  bearing  upon  this  subject  is  equally  in- 
admissible. Such  a  use  of  them  would  be  allowa- 
ble if  we  occupied  the  standpointof  the  completed 
relation  of  the  New  Testament  on  this  head, 
because  it  refers  not  only  to  Jehovah's  marriage 
with  His  covenant  people,  but  to  Christ's  rela- 
tion to  His  Church  which  is  composed  of  Gentiles 
and  Jews.  In  the  Old  Testament,  however,  the 
future  union  of  Jehovah  with  the  Gentiles,  and 
the  union  of  Messiah  with  them  and  with  Israel, 
is  never  set  forth  under  the  figure  of  a  marriage 
contract.  And  the  New  Testament  when  it  em- 
ploys this  figure,  never  uses  the  expressions  of 
this  Psalm.  The  Psalm  is  quoted  in  the  New 
Testament  as  a  Messianic  one, — a  view  of  it 
which  the  Sept.  and  Chald.  show  had  long  ob- 
tained,—  but  it  is  quoted  Heb.  i.  not  in  connec- 
tion with  any  marriage  of  Messiah,  but  to 
exhibit  His  theocratic  position  and  purposes. 
Now  all  this  is  overlooked  by  those  who  consider 
this  marriage  of  the  King  as  a  type  of  Christ's 
union  with  His  Church  (Calvin,  Clericus,  Ven. 
Stier,  and  in  part  Del.).  Most  of  these  exposi- 
tors pass  from  the  typical  to  the  directly  Messi- 
anic view,  by  assuming,  that  Messiah  is  spoken 
of  sub  figura  Salomonis.  But  we  maintain  that 
this  Psalm  speaks  of  an  actual  historical  event, 
because  it  makes  that  event  the  occasion  of  its 
praising  the  king,  and  because  it  purposely  uses 
expressions  which  show  that  he  is  not  only  a 
member  of  the  royal  house  of  David,  but  that  he 
is  also  to  carry  out  a  definite  Messianic  predic- 
tion, and  to  be  the  instrument  of  its  historic 
fulfilment.  In  this  view  of  it  we  can  understand 
how  this  person  would,  in  the  history  of  Redemp- 
tion, hold  the  place  of  a  type  for  the  later 
Church, — a  type  having  a  prophetico-messianic 
sense,  which  is  really  in  the  original  text,  and 
which  a  proper  translation  would  bring  out  (see 
the  Exposition.)  —  Hence  we  cannot  suppose 
that  the  marriage  of  Ahab  and  Jezebel  of  Sidon 


(Hitzig),  nor  that  of  Joram  the  son  of  Jehosaphat 
and  Athalijah  (Del.)  was  the  historical  origin  of 
this  Psalm.  The  best  view  is  that  which  con- 
nects it  with  the  marriage  of  Solomon,  not  to  an 
unknown  Tyrian  princess  (Hupfeld),  but  to  the 
daughter  of  the  king  of  Egypt,  1  Kings  iii.  1  ; 
ix.  24  (Calvin,  Grotius,  and  most  others).  Since 
the  historical  references  in  the  Psalm  itself  are 
by  no  means  decisive,  as  the  exegesis  will  show, 
the  internal  grounds  appear  to  be  all  the  more 
weighty.  These,  however,  do  not  oblige  us  to 
regard  David  as  the  author  of  the  P^alm  (Bohl), 
who  is  supposed  to  have  given  it  to  the  Korahites 
for  use  in  public  worship.  There  is  no  ground 
for  referring  it  to  the  early  days  of  Jeroboam 
II.   (Ewald). 

Ver.  1.  My  heart  is  inditing. — The  Heb. 
word  (t^n"1)  occurs  only  here,  and  signifies  to 
"  boil  up  or  over."  It  denotes  either  the  ebullition 
of  the  full  heart  in  a  way  analogous  to  the  motion 
of  boiling  water  (Symm.,  Calvin,  J.  H.Mich.,  and 
many  others,  on  account  of  ihe  noun,  Lx.  ii.  7 ; 
vii  9),  or  the  outflow  of  speech  like  that  of  a 
stream  from  a  lountain,  (Sept.,  Syr.,  Jerome). 
The  translation  '•  to  "  instead  of  "  of"  seems  to 
point  to  the  latter  sense.  In  the  Hebrew  we 
have  the  accusative,  which  in  the  latter  case 
must  be  taken  as  the  productive  accusative,  while 
in  the  former,  in  the  way  usual  with  r<  dundant 
verbs,  Pss.  cxix.,  cxxi.  The  "good  word,"  (or 
good  matter)  is  so  not  simply  in  form,  i.  e.,  a  fine 
tpeech,  nor  is  it  exactly  a  Messianic  word,  Is.  Iii. 
7;  Jer.  xxxiii.  14;  Zech.  i.  13,  but  one  "most 
excellent,"  both  in  structure  and  contents,  con- 
veying the  idea  of  one  who  is  congratulating  an- 
other, Jer.  xxix.  10. — All  the  older  translators 
take  the  first  and  second  verses  as  one  sentence, 
but  the  authors  of  the  Heb.  accents  divide  them 
into  two.  The  participle  is  placed  first,  because 
the  emphasis  is  on  the  "speaking;"  but  the 
person  speaking  is  also  emphasized,  because  of 
the  sublime  consciousness  that  his  poem  is  in- 
tended for  a  king.  If  we  take  1^5  as  a  P^u" 
ral,  denoting  heart  and  tongue,  "works"  (Heng- 
stenberg)  are  not  to  be  included,  as  if  the  Psalm- 
ist had  vowed  to  devote  all  that  he  did  to  the 
service  of  the  king;  nor  are  the  later  poems  of 
David  so  designated, — those  which  the  aged  king 
connects  with  Solomon,  and  the  Messiah  as  re- 
presented by  him,  (Bohl);  but  they  are  rather  to 
be  viewed  as  poetical  productions  of  the  speaker 
(Del.),  with  no  special  reference  in  the  thoughts 
or  the  verses  (De  Wette).  Still,  as  the  song 
in  question  is  the  Psalm  before  us,  it  seems  to 
be  proper  to  adopt  the  singular  form  of  the  word 
as  in  Job  xxxv.  10;  Numb.  xx.  19,  whether  we 
translate  it  "my  doing,"  1  Sam.  xix.  4  (Hitzig), 
or  "my  poem"  (Hupfeld),  like  the  Uoirjua  of 
Symm.  We  prefer  the  more  general  term 
"work,"  thus  also  preserving  the  substantive 
form  of  the  word.  The  translation  to  "  a  king  " 
is  in  sense  and  structure  more  exactly  according 
to  the  text  than  the  equally  possible  one  of  to 
"the  king."  In  the  latter  case  the  word  with 
the  article  may  be  treated  like  a  proper  name. 
The  version,  "I  speak  (or  sing)  my  song  to  the 
king"  (Hupf.),  follows  the  older  translations. 
But  there  is  no  reason  for  connecting  these  words 
with  the  previous  line,   "my  heart  boils  over,  I 


PSALM  XLV. 


295 


am  speaking  a  good  word"  (Bottcher).  As  the 
tongue  utters  that  of  which  the  heart  is  full,  and 
as  the  heart  is  here  represented  as  being  in  a 
state  of  great  excitement,  as  it  were,  boiling 
over,  the  meaning  of  ver.  2  rather  is,  the  unob- 
structed gliding  along  of  a  pen  in  the  hand  of  a 
ready  writer  (Sept.,  Cal.,  Geier,  Heng  ,  Hup., 
Del.),  than  the  beautiful  display  of  the  skilful 
writer  (Hitzig  and  others),  although  the  sense 
of  "expert,"  "skilful,"  is  not  only  sustained  by 
the  cognate  dialects,  but  by  Ezra  vii.  6,  and  per- 
haps by  Is.  xvi.  5  ;  Frov.  xxii.  29.  [Alexander: 
Although  particular  expressions  in  this  verse 
may  be  obscure,  its  geuexal  import  is  entirely 
unambiguous,  as  an  animated  declaration  of  the 
writer's  purpose,  and  a  preface  to  his  praise  of 
the  Messiah." — J.  F.] 

Ver.  2.  Thou  art  fairer,  etc.  — The  passive  form 
of  the  Hebrew  word  is  unusual,  and  is  variously 
explained.  It  is  certainly  intended  to  present  a 
pictorial  climax  of  the  idea  of  that  beauty  with 
which  the  king  is  so  pre-emiuently  endowed. 
Elsewhere  prominence  is  given  to  the  physical 
beauty  of  individuals,  e.g.,  Saul,  David,  Absa 
lom  (I  Sam.  ix.  2;  x.  23;  xvi.  12;  2  Sam.  xiv. 
2-3),  and  "grace  playing  around  the  lips"  is 
quite  as  significant  as  the  expression  of  the 
eye.  But  can  such  traits  in  themselves  (comp. 
Frov.  xxx.  31)  be  the  ground  of  a  Divine  bless 
ing,  or,  as  in  this  place,  the  ground  of  a  blessing 
of  eternal  duration?  Expositors  deny  that  they 
can  be.  But  how  can  they  help  themselves  ? 
Some  (Calvin,  Stier  and  others)  take  "there- 
fore" in  the  sense  of  "because,"  thus  making 
these  features  the  consequence  of  the  blessing  ; 
but  the  usus  loqueudi  will  not  admit  of  this. 
Others  (Heng.,  Kurz)  say  that  the  "fairness"  is 
a  symbol  and  reflection  of  spiritual  perfection, 
a  manifestation  of  mental  and  moral  beauty. 
But  the  text  neither  speaks  of  this  last,  nor  of 
that  absolute  moral  conduct,  which  is  necessary 
to  make  this  expression  of  inward  beauty  the 
ground  of  a  blessing.  For  even  if  we  take  ver. 
3  in  the  sense  of  gracious  speech  (see  Is.  1.  4; 
Luke  iv.  22),  we  must  not  overlook  the  fact  that 
the  text  presents  this  graciousness  as  a  Divine 
gift,  perhaps  as  an  unction,  and  that  the  idea  of 
absoluteness  or  independence  is  still  wanting, 
even  if  we  render  it  "because  thy  lips  oveiflow 
with  gracious,  loving  words"  (Bolil),  therefore, 
etc.  As  little  does  it  satisfy  us  to  be  told  that 
one  gift  draws  after  it  the  other — that  we  must 
not  press  the  nexus  causalis  (Hupfeld)  —  or 
assume  that  "therefore"  indicates  the  founda- 
tion, not  of  the  blessing  itself,  but  of  the  con- 
sciousness of  it  (Del.). — I  therefore  emphasize 
"  beauty,"  as  meaning  not  only  that  it  is  given 
by  God,  but  also  that  it  is  of  a  superhuman 
kind.  Such  an  endowment  betokens  a  grand 
and  peculiar  destiny, — it  intimates  that  God  not 
only  will  bless  such  a  king  (De  Wette),  but  that 
he  has  already  blessed  hitn  in  this  way,  viz.,  that 
on  account  of  this  endowment  He  has  appointed 
him  to  be  the  mediator  who  is  to  convey  and 
give  effect  to  that  blessing  of  Abraham  and  David 
which  is  eternal  in  its  duration  and  strength,  and 
which  makes  those  blessed,  who  with  him  and 
like  him  are  blessing  others.  Thus  the  difficulty 
is  removed — the  connection  of  the  passage  with 
ver.   7    and   its  Messianic   meaning  become  the 


clearer.  [Perowxe:  Therefore,  i  e.,  beholding 
this  beauty  and  this  grace,  do  I  conclude  that 
God  hath  blessed  thee  forever. — Alexander: 
The  first  word  in  Hebrew  is  a  reduplicated  form, 
expressing  the  idea  with  intensity  and  emphasis. 
Grace,  in  Hebrew  as  in  English,  denotes  both 
a  cause  and  an  effect;  in  this  case,  grace  or 
beauty  of  expression,  produced  by  Divine  grace 
or  favor,  and  tending  reciprocally  to  increase  it. 
On  any  hypothesis,  except  the  Messiauio  one, 
this  verse  is  unintelligible. — J.  F.] 

Vers.  3,  4.   Gird  thy  sword. — This  verse  can 
be  used  to  show  that  there  is  here  no  reference  to 
Solomon,  only  by  forgetting  that  both  Gideon  and 
David  (Judges  vi.  12  ;  1  Sam.  xvi.  18)  were  styled 
Gibbor   (Mighty  One),  before   they  had  accom- 
plished any  warlike  deeds  ;  or  by  supposing  that 
in  this  passage  the  king  is  simply  called  upon  to 
prepare  for  a  war,  in  which  victory  is  promised 
him  (De  Wette) ;    or   by  denying  that   there  is 
here,  in  a  poetic  form,  a  description  of  the  king's 
readiness  for  war,  and  the  certainty  of  his  vic- 
torious career  (Cal.,   Rosen.,  Hup.).     This  de- 
scription is  not  simply  a  suitable  close  to  that 
of  the  beauty  of  the  royal  bridegroom,  in  an  ode 
to  him  (Hup.,  Hitzig),  and  which  in  no  way  de- 
pends upon  the  question  whether  he  has  already 
manifested  or  ever  shall  manifest  these  martial 
qualities,  but  it  strikingly  brings  before  us  the 
circumstances  which  surround  the  king,  who  has 
received  from  God  a  theocratic  position  and  task, 
which    he    is    to  maintain    and    execute    in    the 
world.      He  must   be  equipped  for  conflict,  and 
certain    of  victory.      The  terms    "majesty  and 
glory  "    are  only  weakened    by  the    t  analation 
"ornament  and  adornment"  (De  Wette),  as  if 
they  were  epithets  cf  the  sword.      They  are  ra- 
ther descriptive  of  that  radiant  splendor  of  ma- 
jesty, that   Doxa,  which   (calling  for  praise  and 
revealing  His  glory)  beams  around  the  heavenly 
(Ps.  xcvi.  (j  ;   civ.  1  ;   cxi.  3  ;  Job  xi.  10)  and  the 
theocratic    king    (Ps    xxi.  tl  ;     viii.  6).      These 
words,   therefore,  are  not  in  apposition   to    the 
"sword,"  as  the  symbol  of  majesty  (Heng.,  Hup- 
feld),   but    they    indicate    with    what    the    king 
should  gird  himself,  beside  the  sword.     A  similar 
image  is  used  in    Ps.  xxx.  12;   cxxxii.  9;   Eph. 
vi.   14;    1  Pet.  i.  13. — The    word    that   follows 
'p'tni,  which  is  the  echo  of  what  precedes,  and 
is  linked  to  it  like   the  notes  in  a  musical  scale 
(Maurer,    Bohl),    cannot    possibly  be    taken   as 
simply  strengthening  it,  as  if  the  sense  was — 
"yes,  thy    ornament   is    really  thy  ornament" 
(De  Wette);    nor  can  it  be  grammatically  ren- 
dered "  in  thy  ornament,"  as  most  expositors  do. 
Or,  if   we  regard    it   as  a  nominative  absolute 
(Hengsten.),  or  a3  the  accusative  to  define  more 
plainly  the  succeeding  verb  (Del.),  the  otherwise 
rapid  movement  of  the  Psajm  would  be  clucked 
and  crippled  (Hitzig).     It  is  therefore,  on  criti- 
cal   grounds,  suspicious.      But   as    the  word  is 
found  in  all  the  older  versions,  its  absence  from 
Codd.   39,    73,  Kennicott,    proves    nothing,    and 
it  is  a  mere  assumption  to  say  that   it   has  been 
interpolated  into  the  text  by  the  repetition  of  the 
previous  word  (Olsh.,  Hup.,  Bott.,  Del.).      By  a 
change  of  the  Hebrew  points,  Hitzig  makes  tiie 
word  "P"in^,    which  he  renders    "steps  forth." 
This  is  ingenious,  but  the  Septuagint  and  Vul- 


290 


THE  SECOND  BOOK  OF  PSALMS. 


gate,  while  following  this  reading,  have  trans- 
lated the  word  "bend,"  i.e.,  the  bow.  We 
should  find  here  following  the  verb  an  accusative 
of  the  object,  if  the  sense  was  "to  take  aim" 
(Ewald).  Other  later  commentators  maintain 
that  the  fundamental  idea  is  "breakthrough," 
which,  when  applied  to  plants,  has  the  sense  of 
prosperare,  and  being  by  ancient  expositors  er- 
roneously applied  to  men,  occasioned  the  inad- 
missible translation,  "be  happy." — "Riding" 
refers  to  the  use  of  the  war-chariot,  or  of  the 
battle-horse.  The  older  critics  (Kim.,  Calvin, 
Ven.)  connect  the  following  words  closely  with 
"upon  the  word  of  truth."  Others  (Chald., 
Geier,  Rosen.)  understand  al-debar  as  in  Ps. 
Ixxix.  9;  2  Sam.  xviii.  5,  as  indicating  the  ob- 
ject of  the  combat,  i.  e.,  for  the  sake  of  the 
truth.  Others  (Luther,  Mendelsohn,  Hengsten- 
berg)  explain  it,  needlessly,  as  a  metonomy  for 
the  representative  of  truth,  i.e.,  "the  truthful  and 
the  meek,"  or  "the  oppressed  and  the  righteous." 
The  same  may  be  said  of  the  explanation,  "in 
matters,  or  in  favor  of  truth  and  oppressed  right- 
eousness "  (Bohl),  or  "  oppression  "  (Del.) ;  also, 
"for  the  sake  of  faithfulness  (which  maintained 
peace),  and  pious  innocence"  (Hitzig).  It  is, 
perhaps,  more  in  accordance  with  the  context  and 
the  use  of  language  to  interpret  the  passage  as 
indicating  the  reason  of  the  victorious  riding  forth 
of  the  theocratic  king,  which,  however,  is  not  his 
moral  qualifications  of  fidelity,  justice  and  meek- 
ness (Hupf.,  Camp.),  on  account  of  which  he 
merits  the  victory,  but  God's  truth,  meekness,  and 
righteousness,  by  which  this  theocratic  servant 
and  Messianic  representative  is  sent  into  the 
world-historic  struggle,  and  is  led  to  final  tri- 
umph. The  compound  noun  (an  intermediate 
form  between  the  construct  and  the  absolute  state) 
must  not  be  resolved  into  two  distinct  ideas, 
placed  side  by  side  (De  Wette),  the  original  po- 
sition of  which  may  have  been  the  reverse  of 
what  it  now  is  (Olsh.), — a  reading  which  is 
found  in  some  codices.  It  is  that  "righteous- 
ness" whose  germ  is  gentleness  (Heng.),  or, 
more  precisely,  "condescension,"  asinPs.  xviii. 
36,  where  God's  gentleness  is  spoken  of;  com- 
pare also  Is.  xi.  4  ;  Ps.  lxxii.  4  ;  Jer.  ii.  3.  The 
"hand,"  the  ordinary  instrument  of  action,  is 
here  represented  as  a  "teacher,"  because  by  the 
performance  of  terrible  deeds  it  reveals  a  power 
hitherto  concealed,  of  which  its  possessor  had 
not  been  conscious.  [Alexander  :  The  two 
words  (honor — majesty)  are  constantly  employed 
to  denote  the  Divine  majesty  (Ps.  xcvi.  6;  civ. 
1  ;  cxi.  3),  as  distinguished  from  that  of  mor- 
tals (Job  xl.  10),  or  as  bestowed  upon  them  by 
special  Divine  favor.  The  first  of  the  two  is  se- 
parately used  to  signify  specifically  royal  dignity 
(1  Chron.  xxix.  25;  Dan.  xi.  21). — Pekowne : 
"Thy  glory  and  thy  majesty,"  a  second  accu- 
sative not  in  apposition  with  "thy  sword,"  but 
dependent  on  the  verb  "gird  on"  in  the  first 
clause. — "Ride  on  prosperously,"  lit.,  "make  thy 
way,  ride  on,"  the  first  verb  being  used  ad- 
verbially, to  add  force  to  the  other  (Ges.  §  142, 
Ob.  1). — Alexander:  "  Thy  right  hand  "  as  the 
seat  of  martial  strength  and  aggressive  action. 
"Shall  girdle"  or  point  the  way,  the  proper 
meaning  of  the  Hebrew  verb,  which,  like  other 
verbs   expressing   or  implying  motion,  may  be 


followed  directly  by  a  noun,  where  our  idiom 
would  require  an  intervening  preposition. — The 
insensible  transition  from  the  imperative  to  the 
future  shows  that  the  former  was  really  pro- 
phetic, and  that  the  prayer  of  this  and  the  pre- 
ceding verse  is  only  a  disguised  prediction  of 
Messiah's  triumph,  as  one  going  forth  conquering 
and  to  conquer. — J.  F.] 

Vers.  6,  7.  Thy  throne. — "Thy  God-throne." 
This  construction,  which  the  stal.  construct., 
through  the  suffix,  separates  from  its  genitive, 
is  supported  by  Lev.  vi.  3;  xxvi.  42;  2  Sam  xxii. 
23  ;  Hab.  iii.  8;  Jer.  xxxiii.  20;  Ezek.  xvi.  27 ;  Ps. 
xxxv.  19.  And  that  the  idea  as  thus  expressed 
is  in  accordance  with  grammatical  rule,  is  proved 
by  1  Chron.  xxix.  23,  where  the  throne  of  the 
Davidic  dynasty  is  plainly  called  "the  throne 
of  the  Lord"  (Jehovah).  And  it  is  based  upon 
the  theory  that  the  king  of  Israel  is  designed  to 
be  the  visible  representative  of  the  invisible 
Ruler  to  the  covenant  people  (Hupf.,  Kurz). 
Jehovah  sits  upon  His  throne  forever.  His 
throne  is  from  generation  to  generation,  Lam.  v. 
19.  We  cannot  simply  transfer  this  predicate 
to  the  personal  dominion  (Heng.)  of  the  theo- 
cratic king,  and  so  give  the  passage  an  imme- 
diate Messianic  reference.  But  it  might  prj- 
perly  be  transferred  to  his  throne,  after  the  pro- 
phecy in  2  Sam.  vii.  13  had  been  promulged  ; 
compare  Ps.  lxxxix.  5.  (Hupfeld  erroneously 
adds  Ps.  xxi.  5;  lxxii.  5).  If  it  be  objected  on 
grammatical  grounds  that  61am-va-ed  is  no- 
where else  used  as  a  predicate,  we  maj'  still  ren- 
der the  clause  "thy  throne  is  a  throne  of  God 
forever  and  ever"  (Aben  Ezra,  Hitzig,  Ewald). 
This  is  better  than  the  rendering  "thy  throne  is 
Elohim  "  (Doederlein).  It  is  also  hazardous  to 
supply  a  possibly  lost  verb,  and  make  Elohim  the 
subject  of  the  sentence — "  Elohim  has  founded 
thy  throne"  (Olshausen).  The  old  view  of  Elo- 
him as  a  vocative  (Stier,  Heng.,  Del.,  Bold)  rests 
upon  strong  grammatical  grounds,  and  warrants 
the  direct  Messianic  exposition.  But  in  the 
Korahitic  Psalms,  as  also  in  the  Chald.,  Targ., 
Elohim  stands  for  Jehovah.  This  might  induce 
w$  to  regard  the  address  as  made  to  God  Him- 
self. But  whether  Elohim  Elohicha  is  taken  as 
Elohim  in  a  vocative  sense,  or  as  corresponding 
to  the  usual  Jehovah,  the  following  verse  proves 
that  the  address  is  to  the  king,  and  other  state- 
ments show  that  not  the  Messianic  but  the  theo- 
cratic king  is  meant.  He,  however,  cannot  be 
addressed  as  Elohim — Jehovah.  Such  an  ad- 
dress would  involve  a  sense  very  different  from 
that  in  which  Elohim  is  applied  to  kings  as  the 
representatives  of  God  on  earth  (Ps.  lxxxii.  1,  6) ; 
compare  John  x.  35,  especially  in  their  judicial 
character  (Exod.  xxi.  6  ;  xxii.  7  ;  Ps.  cxxxviii. 
]).  Hence  Heb.  i.  8,  where  the  Greek  text  has 
the  vocative,  may  properly  be  quoted  in  proof 
of  the  divinity  of  the  person  addressed.  Nor  is 
there  in  this  any  difficulty  in  regard  to  the 
Messiah.  According  to  Is.  ix.  5,  He  shall  be 
called  El  Gibbor  (the  Mighty  One) — a  name  often 
applied  in  the  Old  Testament  to  Jehovah  ;  and 
in  Jer.  xxiii.  6  he  is  styled  Jehovah  Zidkenu 
(the  Lord  our  righteousness).  This  designation, 
the  dogmatic  importance  of  which  is  unjustly 
denied  by  Hupfeld,  is  historically  vindicated  by 
the  fact  that,  in  connection  with  it,  mention  is 


PSALM  XLV. 


297 


always  made  of  a  descendant  of  David, — so  that 
finally  David's  bouse  shall  be  as  Elohim,  as  Ma- 
leach  Jehovah — "  the  angel  of  Jehovah,  or  the 
angel  Jehovah"  (Zech.  xii.  8).  The  contents  of 
this  Psalm,  however,  show  that  Messiah  is  not 
directly  addressed.  Nor  has  the  anointing  men- 
tioned in  this  place  any  relation  to  his  name. 
The  question  here  is  not  about  the  consecration 
of  the  king,  as  he  enters  upon  the  functions  of 
his  government,  nor  of  his  being  replenished 
with  the  Holy  Spirit,  of  which  the  anointing  with 
oil  was  the  symbol ;  but  this  last  is  here  used  as 
the  symbol  of  joy,  Is.  lxi.  3;  Ps.  xxiii.  5;  civ. 
15.  It  does  not  precede  his  righteous  adminis 
tration  as  its  source,  but  follows  it,  as  its  final, 
abundant,  and  Divine  reward.  Is.  lxi.  8  ;  Ps.  v. 
5.  It  is  uncertain  whether  the  phrase  "  thy  fel- 
lows," as  in  2  Chron.  i.  12,  is  to  be  understood 
of  other  kings  (as  most  expositors  take  it),  or  of 
the  friends  and  companions  of  the  bridegroom 
(Stier,  Hupfeld).  —  [Perowne:  "Thy  throne,  0 
God!"  This  rendering  seems,  at  first  sight,  to 
be  at  variance  with  the  first  and  historical  appli- 
cation of  the  Psalm.  I  conclude,  therefore,  that 
in  the  use  of  such  language  the  Psalmist  was 
carried  beyond  himself,  and  that  he  was  led  to 
employ  it  by  a  twofold  conviction  in  his  mind — 
the  conviction  that  God  was  the  King  of  Israel, 
combined  with  the  conviction  that  the  Messiah, 
the  true  King,  who  was  to  be  in  reality  what 
others  were  but  in  figure,  was  the  son  of  David. 
— Alexander:  To  avoid  the  obvious  ascription 
of  divinity  contained  in  the  first  clause,  two  very 
forced  constructions  have  been  proposed:  1. 
Thy  throne  (is  the  throne  of)  God  forever  and 
ever.  2.  Thy  God  throne  (or  Divine  throne)  is 
forever.  But  even  admitting,  what  is  very 
doubtful,  that  a  few  examples  of  this  syntax  oc- 
cur elsewhere,  the  sense  thus  obtained  is  unsa- 
tisfactory and  obscure, — and  this  is  still  more 
true  of  that  afforded  by  the  only  obvious  or  natu- 
ral construction  besides  the  one  first  given, 
thy  throne  is  God  forever  and  ever. — Barnes: 
Thou  lovest  righteousness.  The  word  "God"  is 
rendered  in  the  margin  "0  God,  thy  God  hath 
anointed  thee."  According  to  this  construction, 
the  thought  would  be  carried  on  which  is  sug- 
gested in  ver.  6,  of  a  direct  address  to  the  Mes- 
siah as  God.  This  construction  is  not  necessary, 
but  it  is  the  most  obvious  one. — J.  F.] 

Vers.  8-11.  All  thy  garments  smell  of 
myrrh. — In  the  third  word  the  vav  is  omitted  as 
is  often  done  in  the  enumeration  of  things  of  the 
same  kind.  (Deut.  xxix.  22).  The  nuptial  gar- 
ments areas  thoroughly  perfumed  by  these  spices, 
as  if  they  had  been  made  of  them.  (Heng.,  Hup., 
Hits.).  Their  costliness  is  increased  by  their 
having  been  brought  from  distant  lands.  Myrrh, 
a  balm:  —  Cassia,  a  bark  similar  to  cinnamon, 
from  Southern  Arabia;  Aloes,  for  the  purpose 
of  fumigation,  from  India.  The  mention  of  ivory 
palaces  might  remind  us  of  these  countries,  if 
we  could  refer  the  doubtful  word  Minni  to  the 
Mynieaus  in  South  Arabia,  who  according  to 
Diod  Siculus  iii.  47,  had  houses  ornamented  with 
ivor}',  or  to  the  Armenians  who  were  early  cele- 
brated for  their  commerce,  Jer.  li.  27.  (Chald.) ; 
but  we  must  t hen  translate  the  following  verse — 
"out  of  Armenia's  ivory  palaces,  king's  daugh- 
ters   make    th-^   glad."   (J.    D.    Mich.,    Knapp, 


Muntinghe) ;  or  (according  to  more  Ancient  critics, 
Rosenmiiller)  "art  made  glad  with  presents." 
In  this  case  we  must  suppose  a  Persian  king  to 
be  alluded  to,  (De  Wette)  because,  according  to 
Herodotus  iii.  93,  to  such  kings  'he  Armenians 
were  tributary.  We  might  naturally  think  that 
these  costly  articles  were  obtained  through  the 
agency  of  traders,  and  we  need  not  change  the 
translation  "palaces"  into  that  of  "chests" 
(Bbhl)  since  Hekal  is  generally  taken  in  the 
sense  of  a  capacious  vessel  (Sept.,  Kimchi,  Va- 
tablue,  and  others),  just  as  Bottim  is  in  Ex.  xxv. 
27;  xxxvi.  29 ;  Is.  iii.  20.  But  all  this  is  far 
fetched.  We  are  prepared  to  find  here  some- 
thing notable  in  regard  to  the  marriage  of  the 
king,  and  not  a  mere  enumeration  of  his  costly 
possessions.  The  latter  idea  would  be  possible 
only  if  the  version  were  "in"  ivory  palaces.  We 
might  then  consider  Minni  as  only  a  shortened 
form  of  Minnim  i.  e.,  strings,  or  stringed  instru- 
ments Ps.  cl.  4.  For  though  examples  of  such  a 
defective  plural  are  wanting,  nearly  all  commen- 
tators since  Sebastian  Schmidt  consider  such  a 
plural  form  as  possible,  and  as  in  fact  here  used. 
But  as  the  rendering  "  out  of"  cannot  be  avoided, 
it  is  also  generally  conceded  that  the  allusion  is 
not  to  the  beauties  of  the  royal  palace  into  which 
the  bride  is  led  (Hup.),  but  to  the  palace  of  her 
father  out  of  which  a  procession  issues  to  greet 
the  royal  bridegroom  (Maccab.  ix.  87  ,  Prov.  ii. 
17,  with  the  music  usual  on  such  occasions.  la 
this  view,  it  is  useless  to  inquire  whether  Solo- 
mon had  only  a  throne  adorned  with  ivory  (1 
Kings  x.  18) ;  or  also  a  tower  of  this  sort  (Song 
vii.  5)  ;  or  even  a  palace,  since  it  is  plain  from 
Amos  iii.  15,  that  there  were  several  such  houses 
in  the  kingdom  of  Israel,  as  well  as  the  ivory 
beds  mentioned  Amos  vi.  4  (Hup.).  It  is  equally 
needless  to  ask  whether,  because  such  a  palace 
is  not  mentioned  as  having  been  the  residence 
of  Solomon,  while  Ahab  is  said  to  have  had  one 
(1  Kings  xxii.  29),  the  reference  is  to  this  latter 
king  (Hitzig),  or  to  his  daughter  (Delitzsch). 
The  plural  does  not  indicate  the  various  resi- 
dences of  the  many  brides  here  called  "queens," 
afterwards  "companions,"  and  who  are  the  types 
of  the  Gentiles  (Heng.).  It  is  simply  intended 
to  set  forth  in  poetic  form,  the  splendor  of  the  pa- 
lace into  which  the  king,  (who  already  basin  his 
harem  kings'  daughters,  perhaps  the  daughters 
of  neighbors  (Kurtz)  who  though  neither  van- 
quished nor  tributary  princes  (De  Wette),  were 
inferior  to  him,)  now  brings  the  principal  con- 
sort, who  takes  the  place  of  honor  at  his  right 
hand  (1  Kings  ii.  19)  resplendent  with  gold  of 
Ophir,  the  most  precious  kind  of  gold  known  in 
Jerusalem  in  David's  time.  (1  Chron.  xxix.  4). 
Hence  we  do  not  favor  the  interpretation  that 
once  prevailed,  based  on  the  older  versions, 
which  regarded  Minni  as  a  preposition  with  the 
Yod  paragogic,  in  the  sense  of  "out  of  them," 
or  to  give  emphasis  to  it,  "  out  of  it  thou  art 
made  glad."  (Heng).  The  rendering  "more 
than  ivory  palaces,  yea  more  than  they,  art  thou 
made  glad  by  them''  (Hofmann)  gives  an  undue 
importance  to  the/>a/</eesas  well  as  the  garments. 
The  same  is  true  of  the  translation  "a  number 
of  them  i.  e.  more  than  one  make  thee  glad." 
(Bott.)  — The  title  of  the  principal  consort  She- 
gal  is  used  in    Neh.  ii.  6,   of  a  Persian,   and  in 


298 


THE  SECOND  BOOK  OF  PSALMS. 


Dan.  v.  2  of  a  Chaldean  queen.  But  this  is  no 
certain  proof  that  the  Psalm  belongs  to  a  later 
period,  for  in  Jer.  xii.  18;  xxix.  24;  2  Chron. 
xv.  16,  we  find  the  usual  and  more  comprehen- 
sive word  Gebirah,  "mistress"  (applied  also  to  the 
king's  mother)  still  in  use,  1  Kings  xi.  19;  xv. 
13.  Nor  can  we  admit  the  foreign  origin  of  the 
word,  for  in  its  sense  of"  concubine  "  it  is  found 
in  1  Kings  v.  30,  and  as  a  verb  in  Deut.  xxviii. 
30.  The  opinion  of  Bohl  that  the  king's  daugh- 
ters belonged  to  her  retinue,  and  were  clothed 
with  ornaments  presented  by  the  king,  founded 
upon  the  translation  "  Kings'  daughters  go 
about  in  thy  ornaments,"  (Sept.,  Luth.,  many 
Ancient  critics,  Hofmann)  is  not  confirmed  by 
the  text.  The  retinue  of  virgins  (ver.  14)  holds 
a  different  position  from  that  of  the  king's 
daughters  (v.  11).  These  already  form  part  of 
the  king's  "treasures."  (Bbtt.,  Hup.).  They 
belong  to  his  "dear  ones,"  i.  e.  his  appreciated 
women,  (the  Rabbins,  Calvin,  and  others,  Del.), 
or  his  "  little  favorites  and  treasures  "  (Hitzig). 
We  might  also  call  them  his  "  magnificent  ones." 
only  that  we  must  understand  it  in  the  sense  of 
those  who  are  "magnificently  arrayed." 

[Perowne:  King's  daughters.  As  polygamy 
had  only  the  permission,  not  the  sanction  of  God, 
it  may  seem  strange  that  this  should  be  men- 
tioned as  a  feature  in  the  splendor  of  the  mon- 
arch. But  polygamy  was  practiced  by  the  best 
of  kings  ;  and  the  Psalmist  is  describing  the 
magnificence  of  an  Oriental  court  such  as  it 
actually  existed  before  his  eyes,  not  drawing  a 
picture  of  what  ought  to  be  in  a  perfect  state  of 
things. — Alexander:  Daughters  of  kings  (are) 
among  thy  precious  ones;  stationed  is  the  queen  at 
thy  right  hand,  in  gold  of  Ophir.  Precious,  dear, 
not  in  the  sense  of  beloved,  which  the  Hebrew 
word  never  has,  but  in  that  of  costly,  valuable, 
which  it  always  has.  Stationed,  not  simply  stands 
but  placed  there,  as  the  post  of  honor. — Ophir, 
one  of  the  places  to  which  Solomon's  ships  traded 
with  the  Pheniciaus  (1  King  ix.  28;  x.  11;  2 
Chron.  viii.  18;  ix.  10).  Its  situation  is  dis- 
puted, and  is  of  no  exegetical  importance. — J.F.]. 
Ver.  12.  And  the  daughter  of  Tyre. — Most 
interpreters  with  the  older  versions  explain  this 
to  mean  the  inhabitants  of  Tyre.  In  Is.  xxiii. 
12,  Tyre  is  persouified  as  a  daughter  (the  daugh- 
ter of  Zidou).  Here  the  plural  form  of  the  verb 
which  follows,  brings  out  the  idea  of  numbers, 
who  are  described  as  the  richest  among  the  people, 
while  some  suppose  that  they  are  the  poor  among 
the  people  mentioned  in  Is.  xxix.  19.  There  is 
no  mention  of  homage  or  tribute  paid  by  the 
Tyrians  to  Israel,  as  there  is  no  historic  ground 
for  supposing  that  such  homage  was  ever  ren- 
dered by  them.  It  is  simply  declared  that  as  a 
recompense  for  the  Bride's  devotion  to  the  king 
of  Israel,  he  promised,  that  to  gain  her  favor,  the 
richest  men,  the  neighboring  Tyrians  should 
bring  her  presents.  A  few  critics  (Jerome, 
Hitzig,  Hupfeld)  notwithstanding  the  "and" 
take  the  words  in  a  vocative  sense — "  0  daugh- 
ter of  Tyre  !  "  But  this  would  make  the  bride 
the  daughter  of  a  Tyrian  king,  to  whom  the  rich 
men  of  the  Israelitish  nation  should  do  homage 
by  bringing  presents  to  her.  It  is  possible  but 
by  no  means  certain  that  this  might  become  the 
basis  for  the  historical  interpretation.     But  even 


the  common  exposition  involves  so  many  gram- 
matical difficulties,  and  such  too  is  the  structure 
of  the  verse,  that  a  defect  in  the  text  is  quite 
probable.  (Camp.). 

[Barnes:  The  daughter  of  Tyre.  In  the  time 
of  the  Psalmist  it  was  probably  the  most  wealthy 
and  luxurious  commercial  town  then  existing  ; 
and  it  is  referred  to  here  as  meaning  that  per- 
sons of  highest  rank,  and  of  the  greatest  riches, 
and  those  surrounded  most  by  affluence  and 
luxury,  would  come  to  honor  the  king.  Even 
the  daughter  of  the  magnificent  prince  of  Tyre 
would  deem  it  an  honor  to  be  present  with  a  gift 
becoming  her  exalted  station.  Even  the  rich,  etc. 
The  sense  here  is,  the  richest  of  the  nations  shall 
make  court  to  thee  with  gifts. — J.  F.]. 

Vers.  13-15.  Within  (ver.  14,)  i.  e.  the  inte- 
rior of  the  palace, — not  that  of  her  consort,  seated 
upon  the  throne  (Gesen.),  but  the  palace  of  her 
father,  from  whence,  after  the  conclusion  of  the 
marriage  and  the  exhortations  and  promises  made 
to  her,  the  festive  procession  goes  to  the  residence 
of  her  spouse.  The  explanation  of  the  term  as 
denoting  the  internal  disposition  of  the  bride 
(Luth.,  J.  H.  Mich.,  Stier),  with  a  reference  to 
1  Pet.  iii.  3,  has  led  to  many  typical  and  edify- 
ing applications.  Certainly  this  sense  suggests 
a  more  striking  contrast  with  the  splendor  of 
her  garments,  than  the  supposed  allusion  to  her 
personal  beauty  (Grot.).  Hitzig  translates  v. 
15,  "  upon  cushions  of  many  colors." — The  virgin 
companions  who  enter  the  palace  at  the  same 
time  with  the  newly  married  couple,  with  festive 
songs  and  dances  are  not  bride's  maids,  but  be- 
longed to  the  household  of  the  young  queen, 
and  according  to  oriental  custom,  were  upon  her 
marriage  transferred  to  the  possession  of  the 
king.  Of  royal  virgins,  who  are  to  be  married 
to  the  king  (J.  H.  Mich.,  Rosen,  Heng.)  there  i3 
no  mention  in  the  text.  The  benediction  of  their 
descendants,  who  should  not  only  occupy  the 
palace  of  their  fathers,  but  resemble  them  in 
virtue,  (Hupf.)  maybe  rendered  "princes  in  the 
whole  land."  There  is  perhaps  a  reference  to 
the  fact  that  Solomon  divided  his  kingdom  into 
twelve  governments.  1  Kings  iv.  7.  David,  be- 
fore him  had  made  his  sons  princely  governors 
(1  Kings  xxii.  26;  Zeph.  i.  8),  (Sarim):  and  at 
a  latter  period,  probably  for  a  like  reason  Reho- 
boam  placed  his  sons  in  charge  of  fortified  cities 
(2  Ch.  xi.  23).  The  larger  view  and  application 
of  these  words,  as  a  prediction  of  the  future 
spread  of  the  Theocracy  over  all  the  earth  is 
warranted  by  the  promise  that  the  name  of  this 
king  shall  be  kept  in  the  living  remembrance  of 
the  Church  through  all  generations,  by  her  songs, 
and  that  through  them,  all  people  would  come  to 
know  and  forever  praise  him.  (Ps.  lxxii.  17). 
This  is  not  hyperbolical  flattery  (De  Wette)  but 
a  promise  due  to  the  Theocratic  king. 

[Perowne:  Gladness.  Lit.,  "Joys,"  theplural 
denoting  fulness  and  manifoldness. — rVers.  16 
and  those  immediately  preceding  are,  to  my 
mind,  evidence  sufficient  that  this  Psalm  cannot 
as  a  whole,  be  regarded  as  prophetical  of  the 
Messiah.  It  seems  far  wiser  to  me  to  acknow- 
ledge at  once  the  mixed  character  of  such  Psalms 
as  this.  It  does  speak,  no  doubt,  .of  One  who  is 
higher  than  the  kings  of  the  earth,  but  it  does 
so  under  earthly  images. — The  sacred  poet  sees 


rSALM  XLV. 


299 


the  earthly  king  and  the  human  marriage  before 
his  eyes,  but  whilst  he  strikes  his  harp  to  cele- 
brate these  a  vision  of  a  higher  glory  streams 
in  upon  him.  Thus  the  earthly  and  the  heaven- 
ly mingle.  Alexander:  /  will  make  thy  name 
to  be  remembered.  The  Psalmist  speaks  as  one  in 
a  long  series  of  inspired  heralds,  and  in  behalf 
of  all.  The  form  of  the  festival  implies  fixed 
determination  and  involves  a  pledge. — J.  F.]. 

DOCTRINAL   AND    ETHICAL. 

1.  He  who  has  a  good  message  to  deliver  may 
well  feel  his  heart  swell  with  loving  sympathy 
and  grateful  joy  because  God  has  chosen,  called, 
and  prepared  him  for  such  an  errand.  The  depth 
of  the  sentiment  will  be  proportioned  to  the 
dignity  of  the  person  to  whom  he  is  sent,  and 
the  importance  of  the  message  he  has  to  deliver. 
But  whoever  may  be  the  one  addressed,  if  the 
message  is  important  its  form  of  expression  is 
not  a  matter  of  in  liffjrence ; — the  good  word 
should  have  a  good  place. 

2.  If  a  man  has  superior  endowments,  he 
should  consider  them  as  a  gift  of  God,  and  re- 
ceive them  as  an  ornament  from  the  hand  of  God, 
bestowed  upon  him  not.  that  he  may  boast  of 
them,  or  glorify  himself,  but  that  he  may  direct 
his  life  to  the  attainment  of  those  ends  for  which 
God  has  chosen  him,  fitted  him  specially,  and 
sent  him  into  the  world.  The  richer  and  more 
varied  these  gifts,  ami  the  higher  the  position 
in  which  God  has  placed  him,  the  greater  is  his 
responsibility,  and  his  obligation  to  regard  him- 
self as  the  servant  of  the  Most  High,  and  to 
use  these  advantagea  and  blessings  as  the  means 
of  fitting  himself  to  seek,  that  God's  will  may  be 
done  on  earth  as  it  is  in  heaven,  and  that  the 
kingdom  of  God  through  His  abiding  blessing, 
may  overcome  all  the  enemies  it  encounters  in 
this  world. 

3.  When  princes  adorn  their  persons  with 
ornaments  suited  to  their  high  rank,  especially 
on  festive  occasions,  they  should  do  so  not  for 
the  sake  of  vain  glory,  but,  on  the  one  hand,  to 
command  respect  and  admiration  for  the  majesty 
of  their  office,  and  on  the  other,  to  lead  the 
thoughts  of  men  up  to  the  eternal  throne  of  God, 
from  whom  all  blessings  come,  both  to  princes 
and  their  people.  Of  this  throne,  princely  dig- 
nity and  rank  are  an  earthly  image.  By  the 
effectual  power  and  grace  of  God,  all  kingdoms 
are  founded,  princely  dynasties  become  durable, 
and  governments  are  stable.  And  the  kingdom 
of  God  has  been  brought  into  this  world,  is  kept 
in  it,  and  extended  over  it,  for  the  purpose  of 
bringing  high  and  low  into  its  service. 

4.  Marriage  as  a  divine  ordinance  is  fraught 
with  honor  and  joy,  and  even  with  a  cross  is  bless- 
ed. As  it  introduces  new  relations,  so  it  involves 
various  new  tasks  and  duties;  and  to  these  it  is 
proper  that  the  Christian  pastor  should  call  at- 
tention, in  the  way  of  exhortation  and  comfort, 
especially  as  it  has  been  chosen  to  be  a  symbol 
and  type  of  the  mysterious  union  of  God  and  His 
people,  of  Christ  and  the  Church.  But  in  deal- 
ing with  it  in  this  aspect  we  should  not  go  be- 
yond the  example  of  the  Scriptures. 

5.  Mutual  conjugal  devotion,  involves,  no 
doubt,  many  pains  and  sacrifices,  but  the  love 
and  obedience  which  are  its  essence,  according 


to  God's  promise,  secure  great  blessings.  Among 
these  blessings  are,  the  influence  upon  contem- 
poraries, the  preservation  of  the  race  by  means 
of  well  trained  children,  and  the  leaving  behind 
us  a  good  name  which  may  excite  others  to  emu- 
late us.  But  we  must  not  forget  that  as  the 
glory  of  the  King  in  the  kingdom  of  God  infinite- 
ly surpasses  ail  human  glory,  so  no  human  name 
can  be  put  upon  a  par  with  His.  The  Church 
is  called  upon  to  make  a  proper  acknowledg- 
ment of  His  divine  nature,  dignity,  and  honor, 
to  preserve  the  remembrance  of  His  name  through 
all  generations,  and  by  proclaiming  it  to  the 
Gentiles  to  excite  them  to  join  in  the  same 
praises.  Ps.  cii.  14 ;  cxxxv.  81. 

HOMILETICAL   AND    PRACTICAL. 

Out  of  the  heart  the  mouth  speaketh.  See  fo 
it  therefore  what  thy  heart  receives,  and  by 
what  it  is  moved. — Remember  from  whom  thou 
hast  obtained  thy  beauty,  for  what  purpose  thy 
rank  has  been  given  thee,  and  for  what  end  thy 
power  is  employed. — The  highest  point  that  any 
man  can  reach,  is  to  become  the  recipient,  the 
bearer  and  the  producer  of  the  divine  blessing. — ■ 
God's  love  in  the  heart,  God's  praises  on  the  lips 
procure  more  than  one  happy  hour. — If  you 
would  get  a  permanent  blessing,  you  must  follow 
the  directions  of  God's  word,  and  seek  His  king- 
dom.— Pious  and  just  kings  deem  it  an  honor  to 
be  called  the  servants  of  that  God  who  has 
clothed  them  with  majesty.  Hail  to  the  king 
who  acknowledges  that  God  is  the  giver  of  Ins 
crown,  the  strength  of  his  throne,  and  the  type 
of  his  government. — The  ornament,  calling,  and 
aim  of  pious  married  people. — The  honor,  order 
and  blessing  of  the  matrimonial  state. — Whoever 
in  love,  makes  sacrifices,  which  he  is  bound  in 
obedience  to  his  calling  to  make,  may  hope  for 
an  abundant  reward,  according  to  the  divine 
promise.  More  precious  than  gold  is  a  happy 
marriage,  and  a  family  of  well  trained  children. 
There  are  many  names,  renowned,  blessed,  and 
justly  honored  by  the  children  of  men  ;  but  there 
is  only  One  name  by  which  we  can  be  saved.  Its 
praises  shall  be  sung  in  the  church  from  genera- 
tion to  generation,  and  the  knowledge  of  it  shall 
extend  unto  the  heathen,  in  order  that  it  may  be 
praised  for  ever  and  ever. — Ascending  the  throne 
by  a  king  is,  so  to  speak,  solemnizing  his  mar- 
riage with  his  people. — The  certainty  of  the  glo- 
rious results  accomplished  by  a  king  after  God's 
own  heart,  in  his  struggles  for  truth  and  righ- 
teousness.— He  who  proclaims  the  name  of  the 
Lord,  prepares  the  way  for  his  being  praised  by 
all  the  people. 

Luther:  Honored  by  thy  bridegroom,  thon 
art  really  honored  before  all  the  world. — This 
song  can  be  truly  comprehended  only  by  faith; 
for  it  is  God's  word,  which  unless  taken  hold  of 
through  faith,  can  be  understood  by  no  human 
being. — Mark  this,  whatever  Christ  has.  He  com- 
municates to  those  who  believe  in  Him. — The 
Lord  Himself  has  adorned  and  endowed  all  who 
are  betrothed  to  Him,  and  has  given  them  that 
by  which  they  are  acceptable  to  Him.  — Every- 
thing should  be  done  in  the  service  and  for  the 
honor  of  this  King. — There  may  be  a  great  dif- 
ference among   His  people  as  regards  gifts,  but 


300 


THE  SECOND  BOOK  OF  PSALMS. 


they  are  of  one  mind  respecting  the  highest  arti- 
cle of  faith,  viz.,  that  they  can  be  saved  only 
through  faith  in  Christ,  and  by  no  other  way,  or 
means. 

Starke:  Let  heart  and  tongue  have  nothing 
to  do  with  evil  things,  but  rather  with  that  word 
which  God  has  revealed  from  heaven,  and  which 
is  able  to  build  up  our  souls  unto  salvation. — 
Personal  beauty  is  a  gift  of  God  not  to  be  de- 
spised, but  the  beauty  of  the  soul,  which  consists 
of  piety  and  other  Christian  virtues,  is  a  far 
higher  treasure. — To  His  own  people,  Christ 
is  both  a  gracious  Ruler  and  a  mighty  Defender 
against  their  enemies. -Wealth  without  fellowship 
with  Christ  is  more  injurious  than  useful  to  men. 
— The  best  adoration  of  Jesus  consists  in  this, 
that  we  recognize  Him  as  our  only  Lord  and  our- 
selves as  His  peculiar  property, — that  we  love 
and  serve  supremely  none  but  Him. — How  can 
the  Church  perish,  since  Christ's  name  and 
praise  shall  never  be  forgotten  ? — Oh  !  that  the 
gladness  of  the  marriage  feast  were  always 
sanctified  by  the  remembrance  of  the  joyful 
home-bringing  of  the  spouse  to  her  Bridegroom 
in  heaven.  Osiander:  Happy  are  the  princes 
and  rulers  who  surpass  their  subjects  in  wisdom 
and  virtue,  as  well  as  in  other  gifts. — Selnek- 
ker:  If  we  speak  of  this  King,  of  His  name  and 
His  office,  we  shall  at  once  experience  joy  and 
pleasure  in  heart,  soul,  and  body. — Franke: 
Christ  will  come  to  the  terror  of  the  wicked,  to 
the  joy  and  gladness  of  the  pious  who  believe  in 
Him. — Renschel  :  Christ  is  our  Bridegroom, 
His  beauty  is  our  ornament,  His  gracious  lips 
our  comfort,  His  arrows  our  protection,  His 
sceptre  our  guide,  His  oil  of  joy  our  unction — 
Friscii  :  Believing  soul!  be  thou  stimulated  by 
this  heavenly  bridal  song  to  deny  the  love  of  the 
world,  and  to  love  with  a  pure  affection  the 
bridegroom  of  thy  soul. — Burk:  See  in  how 
many  points  the  bride  may  be  compared  to  the 
bridegroom.— Rieger:  A  bridal  song  of  the 
Holy  Spirit  for  the  marriage  feast  which  the 
king  makes  for  His  Son. — Oetinger:  The  King 
of  God's  kingdom  deserves  that  men  should  pro- 
claim His  praise. — Tholuck:  Truth  and  goodness 
joined  to  righteousness  are  the  prize  for  which 
the  Messiah  struggles. — Vaihinger:  Out  of 
every  contest  with  His  enemies  this  king  comes 
forth  a  complete  conqueror,  and  in  every  new 
war  His  throne  is  proved  to  be  immovably  firm. 
— Diedrich:  A  song  of  praise  to  the  greatest  of 
kings,  whose  word  has  the  greatest  loveliness, 
and  whose  power  is  omnipotent.  The  mystery 
of  divine  love  towards  humanity. — Taube  :  The 
beautiful  song  1.  Of  the  king;  a,  Of  His  beauty. 
b,  Of  His  heroic  power  and  victory,  c,  Of  His 
anointment. — 2.  Of  the  king's  bride,  a,  Of  the 
wedding  garments  in  which  she  appears,  b,  Of 
the  marriage  sermon  pronounced  by  the  Holy 
Spirit,  c,  Of  the  treasures  the  bride  receives. 
Earthly  matrimony  is  not  the  prototype,  but  the 
image  and  copy  of  that  higher  relation. — F.  W. 
Krdmmacher  ;  The  advent  prayer  of  the  Church 
of  Christ.  We  consider  1.  The  Address,  "Thou 
hero."  2.  The  six  petitions.  3.   The  Amen. 

[Henry:  "I  will  speak  of  the  things  which  I 
have  made."  1.  With  all  possible  clearness,  as 


one  that  did  himself  understand,  and  was  affect- 
ed with  the  things  he  spake  of.  Note,  what  God 
has  wrought  in  our  souls,  as  well  as  what  He  has 
wrought/or  them  we  must  declare  to  otkers.  2. 
With  all  possible  cheerfulness,  freedom,  and 
fluency.  "  My  tongue  is  as  the  pen  of  a  ready 
writer."  The  tongue  of  the  most  subtle  dis- 
putant, and  the  most  eloquent  orator  is  but  the 
pen  with  which  God  writes  what  He  pleases. — 
They  that  have  an  admiration  and  affection  for 
Christ,  love  to  go  to  Him  and  tell  Him  so. — The 
glorious  cause  in  which  He  is  engaged,  "because 
of  the  truth,"  etc.,  which  were,  in  a  manner  sunk 
and  lost  among  men,  and  which  Christ  came  to 
retrieve  and  rescue.  1.  The  Gospel  itself  is 
truth,  meekness  and  righteousness ;  it  commands 
by  the  power  of  truth  and  righteousness,  for 
Christianity  has  these,  incontestably,  on  its  side, 
and  yet  it  is  to  be  promoted  by  meekness  and 
gentleness,  1  Cor.  iv.  12,  13.  2.  Christ  appears 
in  it  in  His  truth,  meekness  and  righteousness,  and 
these  are  His  glory  and  majesty,  and  because  of 
these  He  shall  prosper.  Men  are  brought  to 
believe  on  Him  because  He  is  true,  to  learn  of 
Him  because  He  is  meek,  Matt.  xi.  29;  the  gen- 
tleness of  Christ  is  of  mighty  force.  2  Cor.  x.  1. 
Men  are  brought  to  submit  to  Him  because  He 
is  righteous  and  rules  with  equity.  3.  The 
Gospel  so  far  as  it  prevails  with  men,  sets  up  in 
their  hearts,  truth,  meekness  and  righteousness, 
rectifies  their  mistakes  by  the  light  of  truth, 
controls  their  passions  by  the  power  of  meekness, 
and  governs  their  hearts  and  lives  by  the  laws 
of  righteousness. — All  true  children  are  born 
from  above:  they  are  the  believers  of  the  King 
of  kings;  these  attend  the  throne  of  the  Lord 
Jesus  daily  with  their  prayers  and  praises, 
which  is  really  their  honor,  and  He  is  pleased 
to  reckon  it  His. — The  conversation  of  Christians 
in  which  they  appear  in  the  world,  must  be  en- 
riched with  good  works,  not  gay  and  gaudy  ones, 
like  paint  and  flourish,  but  substantially  good, 
like  gold ;  and  it  must  be  accurate  and  exact, 
like  wrought  gold,  which  is  worked  with  a  great 
deal  of  care  and  caution. — They  that  help  to 
support  the  honor  of  Christ  on  earth,  shall  in 
heaven  see  His  glory,  and  share  in  it,  and  be 
forever  praising  Him. 

Scott:  In  the  Redeemer,  the  enlightened  soul 
perceives  unutterable  goodness  and  beauty, which 
eclipses  all  the  dim  excellency  that  it  was  wont  to 
admire  in  the  children  of  men.  The  gracious 
words  which  He  speaks  to  sinners,  are  replete 
with  Divine  harmony,  and  excite  ineffable  com- 
fort in  the  broken  heart. — In  proportion  as  we 
are  conformed  to  His  holy  image,  we  may  expect 
the  gladdening  influence  of  the  Comforter,  which 
is  communicated  from  His  fulness,  and  while  His 
name  is  to  us  "as  ointment  poured  forth,"  the 
fragrancy  of  heavenly  affections  will  recommend 
our  conversation  to  the  spiritually-minded,  and 
make  us  meet  for  His  palace  above. — The  true 
believer's  privilsges,  as  well  as  the  most  esti- 
mable parts  of  his  character  are  internal,  and 
undiscerned  by  an  ungodly  world ;  yet  the  holi- 
ness of  his  conversation  proves  the  inward 
adorning  of  his  soul,  and  that  he  is  arrayed  with 
the  robe  of  righteousness  and  salvation. — J.  F.] 


PSALM  XLVI. 


301 


PSALM  XLVI. 

To  the  chief  Musician  for  the  sons  of  Korah,  A  Song  upon  Alamoth. 

GOD  is  our  refuge  and  strength, 
A  very  present  help  in  trouble. 

2  Therefore  will  not  we  fear,  though  the  earth  be  removed, 

And  though  the  mountains  be  carried  into  the  midst  of  the  sea ; 

3  Though  the  waters  thereof  roar  and  be  troubled, 

Though  the  mountains  shake  with  the  swelling  thereof.     Selah. 

4  There  is  a  river,  the  streams  whereof  shall  make  glad  the  city  of  God, 
The  holy  place  of  the  tabernacles  of  the  Most  High. 

5  God  is  in  the  midst  of  her ;  she  shall  not  be  moved ; 
God  shall  help  her,  and  that  right  early. 

6  The  heathen  raged,  the  kingdoms  were  moved: 
He  uttered  his  voice,  the  earth  melted. 

7  The  Lord  of  hosts  is  with  us ; 

The  God  of  Jacob  is  our  refuge.     Selah. 

8  Come,  behold  the  works  of  the  Lord, 
What  desolations  he  hath  made  in  the  earth. 

9  He  maketh  wars  to  cease  unto  the  end  of  the  earth  ; 
He  breaketh  the  bow,  and  cutteth  the  spear  in  sunder ; 
He  burnetii  the  chariot  in  the  fire. 

10  Be  still,  and  know  that  I  am  God  : 

I  will  be  exalted  among  the  heathen,  I  will  be  exalted  in  the  earth. 

11  Tne  Lord  of  hosts  is  with  us  ; 

The  God  of  Jacob  is  our  refuge.     Selah. 


EXEOETICAL  AND  CRITICAL. 

Contents  and  Composition.  In  regard  to 
the  Title,  see  Introd.  \  12,  9.  This  Psalm,  re- 
echoed in  Luther's  choral  (Ein  feste  Burg  ist 
unser  Gott. — A  stronghold  is  our  God),  is  not 
simply  a  general  expression  of  trust  in  Jehovah, 
under  all  possible  dangers.  (Rosen.).  The  per- 
fect tenses  (v.  7)  following  the  many  imperfects 
and  t lie  references  (v.  9),  to  a  particular  deed  of 
Jehovah  point  to  a  special  motive  for  this  heroic 
song,  which  is  so  full  of  gratitude  and  victorious 
confidence,  of  joyful  faith  and  hope  of  peace. 
But  this  convict  ion  of  permanent  protection  found- 
ed on  the  experience  of  Divine  aid  to  God's  peo- 
ple, manifests  itself  in  expressions  of  a  feeling 
of  security  in  general,  based  on  the  strength  of 
this  relation  to  God.  Not  only  does  the  song  be- 
gin with  such  expressions,  but  they  are  repeated 
in  the  refrain  with  which  each  strophe  ends. 
Only  the  first  strophe,  in  our  present  text  (per- 
haps by  mistake  simply)  has  no  such  ending. 
(Ols.,  Ewald,  Hup.,  Del.).  For  with  the  change 
of  the  infinitives  into  imperfects,  verse  4  is  neither 
in  apposition  to  "  remove  "  and  "  carried  into,': 
(J.  II.  Michaelis,  Heng. ),  nor  is  it  to  be  taken  in 
a  concessive  sense  (Rosen,  and  others),  but  is  a 
proposition,  the  concluding  sentence  of  which 
must  be  supplied   not  by  disturbing  the  strophi- 


cal  structure  in  ver.  5,  (Calvin)  but  must  be  com- 
pleted in  the  way  indicated  above.  The  occasion 
of  this  Psalm,  however  was  not  the  desolation 
produced  by  war  among  other  nations,  while 
Israel  enjoyed  peace  (De  Wette).  but  a  mighty 
deed  of  Jehovah,  by  which  Jerusalem  beleaguered 
by  enemies  was  delivered  from  them  without  a 
battle.  It  may  refer  to  the  sudden  disappearance 
of  the  Syrians  allied  with  Israel,  on  their  ap- 
proach to  Jerusalem  in  the  time  of  Ahaz,  see  Is. 
vii.  (Hitzig);  or  better  still  to  the  defeat,  of  the 
Assyrians  under  Sennacherib,  Is.  xxxvi.  29, 
(Heng.,  Ewald,  Hup.);  or  to  events  under  Je- 
hoshaphat,  recorded  in  2  Chron.  xx.  (Del. ).  There 
are  in  this  Psalm,  (and  in  the  two  vvlfich  follow 
and  are  closely  related  to  it)  many  points  of  re- 
semblance to  Isaiah,  particularly  the  term  Im- 
manu,  but  this  will  not  warrant  our  ascribing  its 
composition  to  this  prophet  (Ven  ,  Hit/.).  It  is 
worthy  of  remark  that  in  this  Elohim  Psalm, 
God  is  called  Jehovah  in  respect  to  His  influence 
in  the  history  of  the  world,  v.  9,  and  in  the  jubi- 
lant refrain  He  bears  the  name  of  Jehovah  of 
Hosts,  a  title  characteristic  of  the  period  of  the 
kings,  and  which  was  first  pronounced  by  the 
mouth  of  Hannah,  1  Sam.  i.  11. 

Vers.  1,  2.  A  very  present  help,  ahelp  often 
found,  i.  e.  frequently  tried  and  proved.  God  is 
ever  present  in  tribulations.     He  is  ever  found  of 


802 


THE  SECOND  BOOK  OF  PSALMS. 


those  who  are  in  trouble  (2  Ch.  xv.  4).  Luther's 
translation  (from  Sept.  and  Vulg.):  «*in  the 
great  troubles  which  have  befallen  us,"  is  .gram- 
matically untenable.  The  "midst"  or  "heart" 
of  the  sea  signifies  the  innermost  part.  It  is  used 
also  with  reference  to  the  oak  (2  Sam.  xvii.  34), 
and  Heaven  (Deut.  iv.  11).  The  allusion  is  to 
the  destruction  of  the  world  as  now  organized 
(Del.).  The  mountains  being  removed  from 
their  places,  fall  back  into  the  waters,  out  of 
which  they  were  raised  on  the  third  day  of 
creation,  (Sept.,  Vulg.,  Calvin,  Geier,  Hupf.). 
Others  (De  Wette,  Hitzig)  understand  by  the 
words :  the  tottering  of  the  foundations  of  the 
mountains  which  are  beneath  the  waters,  and 
propose  the  rendering:  "in  the  heart"  (the 
dative).  Grammatically  it  is  admissible.  But 
the  allegorical  interpretation  (Hengst.)  which 
regards  the  "  sea"  as  the  symbol  of  the  world, 
and  the  "mountains  in  its  heart"  as  its 
mightiest  empires,  is  not  warranted  by  any 
thing  in  the  text.  For  if  the  rising  of  the  sea 
is  here  expressed  by  a  word  sometimes  applied 
to  human  pride,  this  is  neither  its  only  nor  its 
original  meaning.  In  the  last  sense  the  word 
occurs  in  Job  xli.  7,  and  refers  to  the  "being 
lifted  up  by  the  shield  of  Leviathan  ;"  while  in 
Deut.  xxxiii.  26;  Ps.  lxviii.  35  it  is  applied  to 
the  sovereignty  of  God.  But  it  does  not  follow 
that  in  this  place,  on  account  of  the  singular 
suffix,  the  reference  is  to  that  sovereign  power 
of  God  by  which  the  mountains  are  made  to 
quake,  (Chald.,  Sept.,  Ols.,  Ewald).  The  singu- 
lar suffix  can  be  made  here  easily  to  refer  to 
D'ET,  (as  it  necessarily  does  in  the  preceding 
line),  because  "his  waters"  in  this  connection 
designate  not  those  "  of  God,"  but  those  "  of 
the  sea,"  like  the  "his  heavens"  in  Ps.  viii.  4. 
For  it  is  not  God  Himself,  but  His  "  grace  " 
symbolized  by  a  "stream,"  which  is  opposed  to 
this  "sea"  (ver.  4.).  The  idea  of  the  sea  is, 
however,  expressed  by  a  plural  but  not  in  .a 
numerical  sense,  as  in  Ps.  cvii.  25. 

[Perowne:  Though  the  mountains,  etc.,  the 
strongest  figure  that  could  be  used,  the  moun- 
tains being  regarded  as  the  great  pillars  of  the 
earth,  Pss.  xviii.  7;  lxxv.  3;  lxxii.  5;  Job  ix.  6. 
Alexander  :  Let  its  waters  roar,  etc.,  ver.  4. 
The  singular  pronoun  refers  to  the  sea,  which  is 
only  poetically  plural  in  the  preceding  verse. 
The  verbs  in  this  verse  may  also  be  explained  as 
proper  futures.  Its  waters  shall  roar,  etc.,  but 
the  people  of  God  shall  still  be  safe,  as  promised 
in  the  next  verse.  Barnes  :  The  word  rendered 
present  (a  very  present  help),  N^OJ  nimtza, 
means  rather  is  found  or  has  been  found,  i.  e.,  he 
has  proved  himself  to  be  a  help  in  trouble. 
The  word  present,  as  if  he  were  near  to  us,  or 
close  by  us,  does  not  accurately  express  the 
idea.— J.  F] 

Vers.  4-11.  There  is  a  stream,  etc. — The 
expression  is  in  contrast  with  that  describing 
the  stormy  and  destructive  sea,  and  hence  the 
use  of  the  nominative  absolute.  There  is  no 
reference  to  the  softly  flowing  waters  of  Siloah, 
as  in  Is.  vii.  6  (Aben  Ezra,  Ewald),  but  it  is 
simply  an  image  drawn  from  this  brook  as  de- 
scribed in  Isaiah,  with  a  possible  allusion  to  the 
river  of  Paradise,  P3.  xxxvi.  9  (Del.).     It  is  not, 


however,  an  image  of  peace  (De  Wette),  but  of 
the    blessings    and   gracious    manifestations   of 
God  (Jonah  iv.   18;  Ezek.  xlvii.;  Zech.  xiv.  8; 
Rev.  xiv.  1) ;  for  His  "  streams  "  t.  e.  arms,  make 
glad  the  city  of  God,  fructifying  and  refreshing 
it,  as  they  flow  around  and  through  it.  In  Isaiah 
xlviii.  18  ;  lxvi.  12,  the  point  of  comparison  is 
quite  different,  viz.  :  its  fulness  and  wide  exten- 
sion.    There  is  no  need   of  supplementing  the 
text  by  a   word="  his  grace,"  (Ols.).      Nor  is 
the  combination   of  the  two  lines   of  the  verse 
into  one — "  a   river,   the   stream   of    which — is 
the  holy  one  of  the  dwellings  ot  the  Most  High," 
(Hitzig),  and   the   reference  to   verse   5  as  the 
closing    sentence,   warranted    by    Is.  xxxiii.  21. 
For  here  God  is  compared  to  a  river  which  sur- 
rounds and   defends   the  city.     This  figure,  so 
simple  and  plain  as  used  by  the  prophet,  would 
here  render  the  sense  unclear  and  confused,  es- 
pecially  in   the   following  verse,   where  God  is 
said  to  "  dwell   in  the   midst  "   of  the  city,  not 
only  being  its    security,  but   producing  that  se- 
curity.    Both  the  "  blessing"  mentioned  in  verse 
4  and  the   "  deliverances  "  in  verse  5,  proceed 
from  Him,  not  morning  by  morning   (Hitz.  De 
Wette),  but  as  the  day  breaks  after  an  anxious 
night,  (Hengst.    Del.).      The  expression  is:    of 
course,  figurative,   but  we  must  not  reduce  its 
meaning  to   a  simple   "soon,"   (Rosen.  Gesen.) 
nor  to   the  morning   of  deliverance   in  contrast 
with  the  night  of  misery,  but  rather  suppose  an 
allusion  to  a  definite   historical  fact,  as  Exodus 
xiv.  27  ;  Is.  xvii.  14  ;  xxxvii.  36. — The  "melting 
of  the    earth  "  verse   6,  not   "  trembling  "    (De 
Wette,  Hupf.),  nor  "  growing  dumb  "  (Tholuck) 
denotes    the    dissolving    effect    of    divine    judg- 
ments, Ps.   lxxv.  5  ;  Amos   ix.  5,  (Heng.),  which 
are  elsewhere  said  to  produce   terror  and  con- 
sternation,  Ps.   Ixxvi.   9  ;    Exod.   xv.    14. — In  2 
Sam.  ii.  10;  vii.  10;  xii.  16;  Ps.  lxviii.  34;  Jer. 
xii.  8,  thunder  is  used  as   a   symbol  of   Divine 
judgment.     There  is  no  need  of  understanding 
verse  10  as  an  authoritative  command  given  in  a 
voice    of  thunder    (Hitzig).     In   verse    7    many 
codices  (32  Kenn.  46  De  Ross.)  have  Elohim  in- 
stead  of  Jehovah,  a  reading    followed    by    the 
Syriac  and   Chaldean  version,  and  many   Rab- 
binical expositors.     But  it  is  possible  that  this 
various  reading  may  have  come  from  Ps.  lxvi.  5. 
Instead  of  "devastations"  or  "desolations"  in 
verse  9  (Chald.  Jerome,  Rab.  Calvin,  Geier,  etc.), 
the    Sept.  Syr.  J.   H.   Mich.,  Ewald,   and    Hitz., 
render    the    word    "astonishing     and     terrific 
things,"  a  sense  which  its  etymology  allows. 

[Perowne:  ver.  6.  The  absence  of  any 
copula  in  the  verse  adds  much  to  the  force  of 
the  description.  The  preterites  are  not  hypo- 
thetical as  Delitzsch  explains.  Each  act  of  the 
drama  is,  so  to  speak,  before  the  eyes  of  the 
Poet. — Alexander:  He  has  uttered  His  voice,  the 
earth  will  melt.  As  in  many  other  instances,  the 
Psalmist  takes  his  stand  between  the  inception 
and  the  consummation  of  the  event  which  he 
describes.  Hence  the  transition  from  the  past 
tense  to  the  future. — Verse  8.  Come  see,  etc.  The 
first  word  properly  means  go,  but  it  is  constantly 
used  in  summoning  and  inviting  others.  Ver. 
9.  Silencing  wars,  etc. — The  participle  followed 
by  the  future,  shows  that  the  process  i3  nol  fin- 
ished, but  is  still  going  on. — J.  F.] 


PSALM  XLVI. 


303 


DOCTRINAL   AND    ETHICAL. 

1.  The  Church  of  God  can  confidently  appeal 
to  Him  for  help,  and  rest  assured  that  He  who 
is  supreme  over  all  things,  has  not  only  prom- 
ised, but  will  also  grant  her,  His  protection. 
She  will  enjoy  peace  in  the  midst  of  the  storms 
of  war,  anl  the  tumults  of  the  world,  as  she 
also  will  when  the  world  itself  shall  come  to 
ruin.  For  the  world  is  in  a  constant  state  of 
unrest  and  excitement,  and  will  be  until  its 
final  change.  This  is  owing  partly  to  it3 
natural  qualities  and  its  external  form,  and 
partly  to  the  historic  life  of  its  nations.  But 
the  Church  is  God's  habitation  in  this  world. 
Not  only  is  the  sanctuary  of  God  in  the  midst 
of  her,  but  the  living,  almighty,  gracious  God 
Himself.  Hence  her  feeling  of  perfect  rest  and 
blessed  contentment. 

If  Christ  protects  His  Church, 
Then  hell  itself  may  rage. 

2.  So  long  as  the  Church  is  in  the  world,  it 
must  be,  in  its  temporal  aspect  and  earthly  form, 
always  in  contact  with  the  world's  movements. 
There  is  for  it  no  external  rest  and  security,  but  it 
is  in  constant  danger  of  attacks  and  tribulations. 
But  so  long  as  its  watchword  is  Immanuel,  i.  e., 
God  with  us,  it  will  have  internal  peace,  for  God 
is  within  it,  and  external  invincibility,  for  God 
is  its  defence.  Even  here,  God  gives,  from  time 
to  time,  seasons  of  rest  and  refreshment,  for  He 
breaks  the  weapons  of  the  enemies,  and  senJs 
desolation  among  them. 

3.  As  God  quickens  the  Church  in  which  He 
dwells,  by  the  outpouring  of  His  gracious  and 
manifold  gifts,  and  as  this  stream  from  the  sanc- 
tuary cannot  be  cut  off,  because  of  the  relation 
already  mentioned,  it  is  the  special  duty  and 
care  of  the  Church  to  draw  from  this  stream 
fresh  courage  and  vigor,  so  that  with  perpetual 
joy,  she  may  confess  by  word  and  deed,  what 
God  has  revealed  to  her  in  His  word,  and  how 
He  has  manifested  Himself  to  her  by  His  works 
in  the  present  day,  as  well  as  in  ages  past. 
"That  our  faith  may  rest  firmly  in  God,  we 
must  consider  these  two  things  jointly,  viz.:  the 
infinite  power  by  which  He  prepared  to  subjugate 
the  whole  world,  and  His  paternal  love  revealed 
in  His  word."     (Calvin). 

nOMILETICAL    AND    PRACTICAL. 

God  with  us!  the  watchword  of  the  pious. 
1.  Who  has  given  it?  2.  What  is  meant  by  it? 
3.  Who  may  use  it? — Among  all  thrones,  there 
is  only  one  that  is  firm  ;  among  all  kingdoms, 
only  one  is  changeless  ;  among  all  nations,  only 
one  lias  a  King  without  an  equal. — Is  the  Lord 
of  Hosts  your  friend  ?  then  are  you  sure  of  vic- 
tory over  all  your  foes. — Wo  need  fear  no  strug- 
gle, when  God  is  our  refuge  and  strength. — 
Dwelling  in  the  city  of  God  implies  going  to  the 
house  of  God,  hearing  His  word,  and  observing 
His  works. — He  who  would  not  fall  when  the 
foundations  of  the  earth  are  shaken,  must  cling 
firmly  to  God.  Thus  will  ho  be  saved  and  en- 
abled to  praise  the  Most  High. — God  shows  here 
on  earth  that  He  is  above  all  things  ;  and  He  also 
testifies  that  lie  dwells  not  only  in  heaven,  but 


also  in  the  midst  of  His  people. — While  God 
dwells  among  us,  we  can  want  nothing. — The  pro- 
per flight  is  to  the  divine  refuge. — The  security 
of  God's  kingdom,  surrounded  by  streams  that 
disturb  the  world. 

Starke  :  As  we  seek  God,  so  shall  we  also 
find  Him. — If  we  steadily  trust  in  Him  as  our 
Strength,  we  shall  certainly  find  in  our  experi- 
ence that  He  is  so  in  fact. — God  does  not  protect 
His  Church  by  keeping  danger  at  a  distance 
from  her,  but  by  averting  its  destructive  results. 
— Faith  becomes  especially  victorious,  when, 
according  to  all  human  appearance,  there  is  no 
room  for  hope. — If  God  is  your  friend,  you  can 
stand  firm  in  every  trouble. — Faith  apprehends 
God,  both  as  the  Lord  of  Hosts,  and  as  a  gra- 
cious Helper,  abundant  in  mercy. — It  is  just  as 
easy  for  God  to  destroy  a  mighty  army,  as  to 
defend  a  little  company  of  believers. — Oh!  how 
blessed  the  time  when  God  shall  make  wars  to 
cease  to  the  ends  of  the  earth. — Osiander  :  The 
city  of  God  shall  never  perish,  even  though  all 
creatures  should  make  war  against  it. — Arndt : 
Kingdoms  are  overturned  on  account  of  the  sins 
of  their  people,  but  Christ  has  maintained  His 
word  and  kingdom. — If  God  is  our  protector, 
what  can  man,  with  all  his  power,  do  against 
us? — Tholuck:  Let  the  people  rage  as  fiercely 
as  they  please,  when  the  voice  of  Jacob's  God  is 
heard,  they  must  grow  dumb. — Riciiter  Family 
Bible:  The  kingdom  of  darkness  has  no  power 
of  its  own  over  nature.  It  could  not  even 
drown  swine  without  Christ's  permission. — 
Vaihinqer  :  He  who  has  the  God  who  protected 
Israel  as  his  shield,  need  not  be  afraid  of  greater 
dangers  even  than  those  which  Israel  experi- 
enced.— Diedrich  :  God's  kingdom  remains,  be- 
cause lie  is  true  to  His  word  of  promise,  and 
defends  those  wdio  believe  it  against  all  their 
enemies. — God  is  our  eternal  refuge. — Taube: 
The  perfect  repose  and  holy  security  of  the 
Church  of  God.  1.  Her  faith's  comfort.  2. 
Her  faith's  foundation.  3.  Her  faith's  victory. 
— Each  fresh  perception  of  God,  derived  from 
the  experience  of  His  ways,  imparts  new  bless- 
ings, and  establishes  the  heart  more  firmly  in 
the  faith. — Schaubach:  (10th  Sunday  after 
Trinity).  The  Christian  Church  as  typified  by 
the  city  of  God  on  earth. — Rose  :  Come  and  see 
the  mighty  works  of  the  Lord,  His  wonderful 
counsels,  and  the  unchangeable  faithfulness  of 
His  covenant. 

II  en  ry  :  God  is  our  refuge  and  strength ;  we  have 
found  Him  so,  He  has  engaged  to  be  so,  and  He 
ever  will  be  so.  Are  we  pursued  ?  God  is  our  re- 
fuge to  whom  we  may  flee,  and  in  whom  we  may 
be  safe,  and  think  ourselves  so;  secure  upon  good 
ground,  Prov.  xvii.  10.  Are  we  oppressed  by 
troubles?  Have  we  work  to  do,  and  enemies  to 
grapple  with?  God  is  our  Strength,  to  bear  us  up 
under  our  burdens,  to  fit  us  for  all  our  services 
and  sufferings;  who  willby  His  graceput  strength 
into  us,  and  on  whom  we  may  .stay  ourselves. 
Are  we  in  distress  ?  He  is  a  Help,  to  do  all  that 
for  us  which  we  need;  a  present  Help,  a  Help 
found,  so  the  word  is,  one  whom  we  have  found 
to  be  so;  a  Help  on  which  we  may  write  Proba- 
tum  est,  or,  a  Help  at  hand,  one  that  we  shall 
never  have  to  seek  for,  but  that  is  always  near. 
Or,  a  II  Ip  sufficient;  a   Help  accommodated   to 


304 


THE  SECOND  BOOK  OF  PSALMS. 


every  case  and  exigence  ;  •whatever  it  is,  He  is  a 
very  present  Help;  we  cannot  desire  a  better 
Help,  nor  shall  ever  find  the  like  in  any  crea- 
ture.— Here  is  (1)  Joy  to  the  Church,  even  in 
the  most  melancholy  and  sorrowful  times.  Ver. 
4.  There  is  a  river,  the  streams  whereof  shall 
make  it  glad,  even  then  when  the  waters  of  the 
sea  roar  and  threaten  it.  Note. — The  spiritual 
comforts  which  are  conveyed  to  the  saints  by 
soft  and  silent  whispers,  and  which  come  not 
with  observation,  are  sufficient  to  balance  the 
most  loud  and  noisy  threatenings  of  an  angry 
and  malicious  world.  (2.)  Establishment  to  the 
Church:  though  heaven  and  earth  are  shaken, 
yet  God  is  in  the  midst  of  her,  she  shall  not  be 
moved,  ver.  5.  (1.)  Not  destroyed;  nor  re- 
moved as  the  earth  may  be.     (2,)  Not  disturbed, 


not.  much  moved  with  fears  of  the  issue.  (3.) 
Deliverance  to  the  Church,  though  her  dangers 
be  great;  God  shall  help  Iter,  and  who  then  can 
hurt  her  ?  He  shall  help  her  under  her  troubles, 
that  she  shall  not  sink  ;  nay,  that  the  more  she 
is  afflicted,  the  more  she  shall  multiply.  God 
shall  help  her  out  of  her  troubles,  and  that  right 
early — very  speedily,  and  very  seasonably. — 
Scott  :  If  our  faith  were  as  strong  as  our  se- 
curity is  good,  we  need  fear  no  combination  of 
enemies,  no  revolutions  in  kingdoms,  and  no 
convulsions  in  nature,  but  in  the  most  tremen- 
dous dangers  might  triumph  in  the  fullest  as- 
surance of  security  and  victory — Happy  they 
who  are  enrolled  citizens  of  the  holy  city  of  our 
God,  in  which  He  dwells  as  a  Father,  Defender, 
and  Comforter  of  His  people. — J.  F.] 


PSALM  XLVII. 

To  the  chief  Musician,  A  Psalm  for  the  sons  of  Korah. 

O  clap  your  hands,  all  ye  people; 
Shout  unto  God  with  the  voice  of  triumph. 

2  For  the  Lord  most  high  is  terrible ; 
He  is  a  great  King  over  all  the  earth. 

3  He  shall  subdue  the  people  under  us, 
And  the  nations  under  our  feet. 

4  He  shall  choose  our  inheritance  for  us, 

The  excellency  of  Jacob  whom  he  loved.     Selah. 

5  God  is  gone  up  with  a  shout, 

The  Lord  with  the  sound  of  a  trumpet. 

6  Sing  praises  to  God,  sing  praises : 

Sing  praises  unto  our  King,  sing  praises. 

7  For  God  is  the  King  of  all  the  earth : 
Sing  ye  praises  with  understanding. 

8  God  reigneth  over  the  heathen : 

God  sitteth  upon  the  throne  of  his  holiness. 

9  The  princes  of  the  people  are  gathered  together, 
Even  the  people  of  the  God  of  Abraham : 

For  the  shields  of  the  earth  belong  unto  God : 
He  is  greatly  exalted. 


EXEGETICAL   AND  CRITICAL. 

Contents  and  Composition.  With  the  glad 
notes  of  a  solemn  triumphal  song,  this  Psalm 
celebrates  a  victory  over  foreign  nations,  gained 
by  the  immediate  interposition  of  God.  The 
possession  of  the  promised  land  was  thus  se- 
cured, and  an  occasion  was  given  to  call  upon 
all  people  to  do  homage  to  God,  who,  by  this  dis- 
play of  His  power,  has  proved  Himself  to  be 
King  over  all  the  earth.  They,  no  less  than  the 
Israelites,  are  urged  to  praise  this  God,  before 
whose  majesty  all  the  princes  of  the  people,  even 
the  people  of  the  God  of  Abraham  bow   in  sub- 


mission. The  Psalm  evidently  had  its  origin  in 
an  historical  event,  and  it  embodies  the  Messia- 
nic idea  of  the  extension  of  the  Theocracy  over 
all  nations.  It  is  not  a  simple  expansion  of  the 
closing  idea  of  the  preceding  Psalm,  that  God  is 
exalted  over  all  people,  i.  e.  is  Governor  of  the 
world.  (Hupfeld).  Nor  is  it  a  prediction  of  the 
universal  reign  of  the  Messiah,  (Rabbins)  ;  nor 
of  the  Ascension  of  Christ  (the  Older  critics). 
This  latter  view  may  have  been  derived  from  the 
typical  entrance  of  the  Ark  (Claus,  Stier)  men- 
tioned in  2  Sam.  vi.  and,  as  most  expositors 
suppose,  celebrated  in  Ps.  xxiv.  It  is  rather  to 
be  considered  as  a  call  to  do  homage  to  the  God- 
king,     by  the     people   associated   with     Israel 


PSALM  XLVII. 


305 


(Rosen).  The  special  reference,  however,  is  not 
to  the  subjugation  and  circumcision  of  the  Idu- 
maeans,  under  John  Hyrcanus,  (Ols.);  nor  to 
the  entrance  into  the  Second  Temple  after  the 
return  from  Babylon  (Ewald) ;  nor  to  the  smiting 
of  the  Philistines  by  Hezekiah,  2  Kings  xviii.  8, 
(Hitzig);  but  to  the  victory  of  Jehosaphat  (2 
Chron.  xx),  over  the  combined  Moabites,  Ammo- 
nites, Edoinites,  and  Arabians.  (Ven.,  Heng., 
Del.). 

Vers.  2-5.  O  clap  your  hands,  all  ye  peo- 
ple.— Clapping  of  hands,  though  sometimes  an 
expression  of  malicious  pleasure  (Nah.  iii.  19), 
is  usually  a  sign  of  approval  and  joy.  (Ps.  xcviii. 
8:  Is.  iv.  12),  like  the  loud  shouts  (teruiah)  of 
festive  occasions,  especially  those  on  which 
homage  was  formally  rendered  Num.  xxiii.  21  ; 
2  Kings  xi.  12;  1  Sam.  x.  24.  —  In  ver.  2  Eljon 
may  be  understood  as  an  attribute  of  Jehovah 
as  in  Ps.  lxxviii.  56,  but  it  suits  the  context  bet- 
ter here  to  take  it  as  a  predicate.  By  the  "ex- 
cellency (or  the  pride)  of  Jacob"  ver.  4  is  meant, 
not  the  temple  as  in  Ezek.  xxiv.  21;  nor  the  sin 
of  pride  as  in  Amosvi.  8:  viii.  7:  nor  the  future 
excellency  of  Israel  as  in  Nah.  ii.  3;  but  the 
Holy  land,  "the  glorious  land"  of  Dan.  viii.  9, 
which  God  had  chosen  as  a  possession  or  inheri- 
tance (Num.  iii.  8;  xv.  4;  Is.  lviii.  14),  for  the 
people  whom  he  loved  (here  called  Jacob)  Mai. 
i.  2.  This  sovereign  choice  by  Almighty  God 
(Ex.  xix.  15:  Deut.  xxxii.  8),  as  an  undoubted 
fact,  and  proof  of  His  love  is  often  referred  to  in 
the  Psalms  (e.  y  ,  xxxiii.  12;  lxv.  5;  exxxv.  3). 
Hence  most  modern  expositors,  like  the  older 
versions,  understand  the  imperfects  in  vers.  3 
and  4,  as  stating  historic  facts,  a  view  which 
accords  with  ver.  8,  and  the  triumphant  tone  of 
the  song.  The  statement,  however,  has  not  a 
historic  form,  but  is  rather  a  praising  generali- 
zation. The  contents  of  ver.  4  come  after  those 
of  ver.  3,  probably,  because  the  possession  of 
the  land  having  been  in  peril,  was  secured  by 
God's  interposition.  The  older  commentators 
(also  Glaus,  Stier)  take  the  imperfects  in  a  future 
or  optative  sense,  and  explain  ver.  3  as,  a  Mes- 
sianic prophecy  of  the  future  glory  of  God's 
people,  expressed  also  in  ver.  4,  in  the  form  of  a 
wish,  or  as  a  promise  that  God  would  choose  the 
heathen  as  an  inheritance  of  this  people.  But  as 
the  form  of  expression  is  different  in  Ps.  ii.  8, 
and  the  "choosing"  in  this  connection  is 
objectionable,  Hupfeld  proposes  to  read  2n"V 
instead  of  inT  i.  e.  may  He  enlarge  for  us  our 

inheritance  with  the  subjugated   people  of  Ca- 
naan. 

[Perowne:  Vers.  3,  4.  There  is  considerable 
difficulty  in  satisfactorily  explaining  these  verses. 
They  seem,  at  first  sight,  to  refer  to  the  past  — 
to  the  destruction  of  the  Canaanites  and  the  es- 
tablishment of  Israel  in  the  promised  inheritance. 
So  the  LXX,  Jerome,  Vulg.,  Calvin.  Luther 
makes  the  first  verb  future.  Our  Version  ren- 
ders both  as  future.  Hupfeld  translates  both  as 
optiiiivcs,  and  in  the  case  of  the  first  verb  this 
seems  required  by  the  form  (but  see  Is.  1.  9). — 
According  to  this  view  "  the  inheritance  "  cannot 
refer  to  the  Holy  Land  immediately,  but  to  the 
nations  who  are  to  be  gathered  into  it. — There 
is,  however,  a  difficulty  still,  even  with  this  ex- 
20 


planation.  The  word  "choose"  is  not  the  word 
we  should  expect.  It  seems  awkward  to  say 
"  May  he  choose,"  etc.,  instead  of  "  May  he  make 
the  nations  our  inheritance."  Hence  Hupfeld 
proposes  to  read  (see  above),  but  there  is  no 
support  for  such  a  conjecture  either  in  Mss.,  or 
Versions.  I  am  inclined  therefore  with  Ewald, 
Heng.,  Bunsen  to  take  both  verbs  as  presents 
(which  the  previous  context  seems  to  require) 
either  as  referring  to  a  recent  act  of  God,  or  to 
a  continued  act. — J.  F.] 

Vers.  5-9.  God  is  gone  up  with  a  shout. 
The  display  of  God's  power  on  earth  in  special 
judgments  and  deliverances  are  described  as  a 
"  descending  from  His  throne :  "  so  when  his  de- 
signs have  been  accomplished,  He  is  said  to  "re- 
turn "  to  it  (Gen.  xvii.  22 ;  Jud.  xiii.  20;  Pss.  vii. 
8;  lxviii.  19).  This  throne  "high  and  lifted  up," 
(Is.  vi.  1),  is  a  symbol  of  His  universal  govern- 
ment (Is.  lxvi.  1  ;  Ps.  ciii.  .19),  and  as  it  is  God's 
throne,  it  properly  takes  the  predicate  "holy," 
like  the  temple  in  Pss.  v.  8;  xi.  4.  This  ascen- 
sion, or  "going  up"  is  attended  by  the  joyful 
voices  of  the  delivered  people,  and  the  music  of 
trumpets  and  cornets  (Amosii.  2;  Ps.  xcviii.  6; 
1  Chron.  xv.  28.)  The  celebration  of  this  victory 
begun  (2  Chron.  xx.  20),  in  the  valley  of  Bera- 
chah  (valley  of  Praise)  shall  continue  without 
ceasing.  It  is  designed  to  awaken  in  the  Church 
a  spiritual  frame  of  mind  by  means  of  instructive 
and  devotional  songs  (Maskil  is  erroneously  taken 
as  an  adverb  by  Sept.,  Vulg.,  and  some  critics), 
and  to  produce  the  samo  effect  on  those  Gentiles 
who  having  been  admitted  to  the  blessing  of 
Abraham,  have  been,  with  the  Israelites,  consoli- 
dated into  the  one  people  of  God. — The  word 
"  Princes"  ver.  9,  is  to  be  taken  not  in  a  moral 
but  a  political  sense.  These  "princes  "  are  also 
designated  as  "shields,"  »'.  e.  protectors  (Hos. 
iv.  18;  Ps.  lxxxiv.  10).  Here  they  are  assem- 
bled to  do  homage  in  the  name  of  their  people, — . 
not  however  as  conquered  princes,  not  simply 
to  take  part  in  the  triumphant  festivities  (De 
Wette,  Ols.),  nor  simply  to  ratify  the  election  of 
a  king  as  in  2  Sam.  vi.  1,  2,  (Rosen.),  but  to  make 
their  joint  submission  to  the  government  of  God, 
and  to  confess  their  fellowship  with  His  people. 
Neither  here  nor  in  ver.  2,  is  there  any  reference 
to  the  heads  of  the  Jewish  tribes  as  the  "shields" 
of  the  land  (Cler.,  Gesen).  There  is  no  need  of 
inserting  Dj^'  before  D^  i,  e.  with  the  people, 
(Hitz.,  Ols.) ;  nor  of  the  reading  Dj?=with  the 
God  of  Abraham  (Older  Versions  except  Chald., 
Syr.,  Kimchi,  Flamin,  Ewald).  We  may  not 
translate  "to  the  people"  (Calv.,  and  others), 
whether  we  supply  7  or  7N,  (Geier,  Rosen.), 
or  take  it  as  an  accusative  (Heng.).  The  safest 
way  and  most  accordant  with  gramatical  rules, 
is  to  regard  it  as  in  apposition  (Symm.,  Jer.,  J. 
II.  Mich.,  Stier,  De  Wette,  Hupf.). 

DOCTRINAL   AND    ETHICAL. 

1.  All  people  are  called  upon  humbly  to  adore 
and  joyfully  to  praise  God.  God  is  the  governor 
of  the  whole  world,  and  of  all  its  dominions, 
His  omnipotent  acts  prove  that  He  rules  in  all 
lands,  that  with  a  mighty  hand  and  in  a  right- 
eous way,  punishes  and  protects,  casts  down  and 


30G 


THE  SECOND  BOOK  OF  PSALMS. 


lifts  up.  As  God's  chosen  people  are  the  special 
recipients  of  the  blessings  of  His  government, 
they  are  bound  first  of  all  to  raise  the  sound  of 
triumph,  and  to  invite  and  instruct  other  nations 
to  join  in  their  songs  of  praise,  and  to  serve  the 
Lord. 

2.  Each  blessing  and  revelation  of  God  given 
to  His  Church  is  an  occasion  for  a  hymn  of 
praise,  and  a  grateful  confession  of  His  glory. 
Never  can  she,  never  dare  she  forget  or  conceal 
the  fact  that  His  love  is  the  ground  of  her  elec- 
tion, and  the  cause  of  her  salvation.  But  she  is 
especially  urged  to  give  thanks  with  heart,  hand 
and  voice,  when  God  not  only  gives  her  victory 
over  her  enemies,  but  also  protects  and  confirms 
her  in  the  promised  inheritance.  For  thereby 
God  makes  an  actual  revelation  of  His  majesty, 
and  shows  that  while  graciously  condescending 
to  His  people,  He  still  governs  the  world,  on  His 
heavenly  throne. 

3.  There  is  a  distinction  to  be  made  between 
God's  general  government  of  the  world,  and  that 
special  one — the  theocracy — which  He  estab- 
lished on  earth,  in  and  through  the  seed  of 
Abraham.  Even  in  the  imperfect  and  typical 
form  which  it  assumes  in  Old  Testament  history 
this  is  described  as  His  descending  to  the  earth, 
and  His  ascending  to  heaven.  This  theocracy, 
insignificant  as  was  its  origin  in  Israel  has  a 
world-embracing  destination.  It  shall  gather 
into  itself  all  nations,  who,  as  one  people  of  God 
shall  serve  and  adore  one  and  the  same  heavenly 
King;  and  their  princes  shall  accomplish  those 
purposes  which  God  has  ordained  for  them,  viz  , 
to  be  the  leaders  of  their  people  to  salvation,  and 
their  protectors  in  the  service  of  God. 

HOMILETICAL    AND   PRACTICAL. 

How  should  the  Church  express  her  gratitude 
for  the  triumphaut  ascension  of  the  Lord? — Not 
until  the  Lord  has  effected  the  design  of  His 
coming  down  to  the  earth,  will  He  ascend  again 
to  His  heavenly  throne. — Although  God  is  the 
Lord  of  the  whole  world,  yet  in  condescension  to 
human  wants,  He  allows  His  kingdom  on  earth  to 
begin  in  the  form  of  servitude.  Though  small 
and  feeble  in  its  beginning,  the  kingdom  of  God 
will  victoriously  spread  itself  over  the  whole 
world. — The  God  of  Abraham  has  His  throne  in 
heaven ;  yet  He  visits  His  people  from  thence, 
and  rules  the  whole  world.  The  praises  of  God 
should  be  not  only  loud  and  cheerful,  but  ren- 
dered in  such  a  way  also  as  to  instruct  and  edify, 
— Oh  !  that  all  men  would  join  in  the  praise  of 
God, — that  all  princes  would  bind  themselves  to 
the  service  of  God ;  and  that  all  people  would 
come  together  as  the  people  of  God. — Nations 
should  not  forget  that  God  has  ordained  rulers 
over  them  ;  but  rulers  should  remember  that 
they  have  a  Lord  in  heaven,  and  a  duty  to  per- 
form on  earth,  and  that  they  can  discharge  the 
latter  properly,  only  by  serving  the  former. — 
The  people  of  God  may  well  render  grateful 
praise  to  their  heavenly  king,  for  His  love  is  the 
ground  of  their  election,  and  His  protection  the 
pledge  of  their  security. — Luther:  A  prophecy 
concerning  Christ,  that  He  should  ascend  on 
high,  and  become  a  king  of  the  whole  world,  not 
by  means  of  the  sword,  but  only  through  glad- 


some songs,  and  the  sound  of  trumpets,  i.  e.,  the 
joyful  preaching  of  the  Gospel. 

Starke  :  Though  only  a  small  part  of  mankind 
adores  Jesus  as  the  King  of  grace,  He  is  never- 
theless Lord  of  the  universe,  and  will  be  here- 
after fully  revealed  as  such. — The  kingdom  of 
this  world  has  its  pleasures,  as  well  as  the  king- 
dom of  Christ,  but  those  of  the  latter  are  by  far  the 
noblest  and  most  precious,  since  they  come  from 
God,  and  shall  endure  throughout  eternity. — The 
inheritance  which  God  gives  to  His  faithful  ones 
is  the  glorious  blessing  of  Jacob,  or  all  the  pro- 
mises of  the  kingdom  of  grace  and  glory. — There 
is  no  greater  purpose  to  which  man  can  apply 
his  reason  and  wisdom,  than  to  constant  medita- 
tion, how  he  may  live  in  honor  before  his  Divine 
Lord. — Wherever  we  may  be  we  are  still  under 
the  supreme  rule  of  God. — The  Gospel  does  not 
abolish  the  order  of  nobility  that  bears  shields 
and  helmets,  but  those  belonging  to  it  should  be 
all  the  more  intent  to  become  and  remain  faith- 
ful subjects  of  the  kingdom  of  Christ. — Great 
lords  claim  to  be  such,  "by  the  grace  of  God;" 
for  this  reason,  they  should  humble  themselves 
under  His  mighty  hand,  should  love  and  honor 
Him  and  His  word,  and  should  be  as  nursing 
fathers  to  His  Church.  Is.  xlix.  23. — Osiander: 
By  meditation  upon  the  glory  of  the  Lord, 
we  should  indeed  humbly  and  obediently  sub- 
mit to  Him,  and  under  all  circumstances  seek 
His  aid. — Selnecker  :  A  thanksgiving  for 
Christ's  kingdom,  and  its  eternal  spiritual  bless- 
ings.— Franke:  The  shadows  of  the  Old  Testa- 
ment point  to  the  realities  of  the  New. — Ren- 
schel:  0!  King  of  the  world,  grant  that  all  the 
nations  of  the  earth  may  be  converted  unto  Thee, 
that  we  may  render  thanks  to  Thy  name. — 
Frisck:  The  designation  of  princes  as  "shields 
of  the  earth,"  should  remind  rulers  as  well  as 
subjects  of  their  respective  duties. — Richter  : 
(Family  Bible).  All  nations  shall  finally  surround 
Israel,  as  an  ornament. — Tholuck:  The  earth 
belongs  unto  the  Lord,  though  its  inhabitants 
have  hitherto  neglected  to  do  Him  homage. — 
Guenther:  God's  dominion  over  the  whole 
world  is  presented  as  the  ground  of  joy  ;  the 
occasion  that  calls  it  out  is  the  victory  of  God's 
people  over  the  heathen  ;  and  the  result  of  this 
victory  and  grateful  joy,  is  the  increased  cer- 
tainty of  their  election. — Diediucii:  The  object 
that  awakens  our  deepest  and  eternal  joy  is  at 
once  the  Supreme  Majesty,  and  a  consuming  fire 
to  all  His  obstinate  Iocs. — Taube  :  A  call  upon 
all  people  for  a  song  of  joy  to  Israel's  God,  who 
by  His  victory  and  ascension  on  high  has  proved 
Himself  to  be  King  over  all  the  earth,  and  over 
the  heathen. 

[Henry:  Here  is  a  needful  rule.  Ver.  7.  Sing 
ye  praises  with  vndersianding.  1.  Intelligently; 
as  those  that  do  yourselves  understand  why 
and  for  what  reasons  you  praise  God,  and 
what  is  the  meaning  of  the  service.  This  is  the 
Gospel  rule  (1  Cor.  xiv.  15).  To  sing  with  the 
spirit  and  the  understanding  also.  It  is  only  with 
the  heart  that  we  make  melody  unto  the  Lord 
Eph.  v.  19.  It  is  not  an  acceptable  service,  if  it 
be  not  a  reasonable  service.  2.  Instructively  ; 
as  those  that  desire  to  make  others  understand 
God's  glorious  perfections,  and  to  teach  them  to 
praise  Him. — Scott:  The  universal  and  absolute 


PSALM  XLVIII. 


307 


sovereignty  of  our  holy  God  would  be  most  terri- 
ble to  every  sinner,  were  it  not  administered  by 
His  incarnate  Son  from  a  mercy-seat;  but  now, 
it  is  terrible  to  the  obstinate  workers  of  iniquity 
alone  — If  we  are  the  chosen  people  of  God, 
and  His  love  and  grace  have  made  us  more  ex- 


cellent than  our  unbelieving  neighbors,  we  may 
be  sure  He  has  chosen  for  us  a  more  honorable 
and  excellent  inheritance  than  all  the  kingdoms 
of  the  world,  and  that  He  will  prepare  our  souls 
for  that  inheritance,  by  every  dispensation  here 
on  earth. — J.  F.] 


PSALM    XLVIII. 

A  Song  and  Psalm  for    the  sons  of  Korah. 

Great  is  the  Lord,  and  greatly  to  be  praised 
In  the  city  of  our  God,  in  the  mountain  of  his  holiness. 

2  Beautiful  for  situation,  the  joy  of  the  whole  earth, 
/>■  mount  Zion,  on  the  sides  of  the  north, 

The  city  of  the  great  King. 

3  God  is  known 

In  her  palaces  for  a  refuge. 

4  For,  lo,  the  kings  were  assembled, 
They  passed  by  together. 

5  They  saw  it,  and  so  they  marvelled  ; 
They  were  troubled,  and  hasted  away. 

6  Fear  took  hold  upon  them  there, 
And  pain,  as  of  a  woman  in  travail. 

7  Thou  breakest  the  ships  of  Tarshish 
With  an  east  wind. 

8  As  we  have  heard,  so  have  we  seen 

In  the  city  of  the  Lord  of  hosts,  in  the  city  of  our  God : 
God  will  establish  it  for  ever.     Selah. 

9  We  have  thought  of  thy  lovingkindness,  O  God, 
In  the  midst  of  thy  temple. 

10  According  to  thy  name,  O  God,  so  is  thy  praise 
Unto  the  ends  of  the  earth  : 

Thy  right  hand  is  full  of  righteousness. 

11  Let  mount  Zion  rejoice, 

Let  the  daughters  of  Judah  be  glad, 
Because  of  thy  judgments. 

12  Walk  about  Zion,  and  go  round  about  her: 
Tell  the  towers  thereof ! 

13  Mark  ye  well  her  bulwarks, 
Consider  her  palaces ; 

That  ye  may  tell  it  to  the  generation  following. 

14  For  this  God  is  our  God  for  ever  and  ever: 
He  will  be  our  guide  even  unto  death. 


EXEGETICAL  AND    CRITICAL. 

Contents  and  Composition. — The  introduc- 
tion, in  which  the  great  God  and  His  glorious 
city  arc  praised  (vers.  1,  2),  is  followed  (vers. 
8-8)  by  a  description  of  the  deliverances  of  the 
city  from  threatened  danger,  effected  by  Jeho- 
vah, who  disperses  its  terrified  enemies.  Vers. 
9,  10  contain  the  expressions  of  gratitude  for  [ 


this  interposition,  while  in  vers.  11-14  the  peo- 
ple are  exhorted  to  guard  all  parts  of  the  city, 
so  that  its  safety  may  be  manifest  to  all,  and 
thus  the  glory  of  God  be  revealed  to  coming 
generations,  to  confirm  their  faith  in  His 
guidance.  There  are  many  points  of  resem- 
blance between  these  verses  and  Is.  xxii.  29-33, 
but  they  do  not  warrant  our  supposing  the  Psalm 
to  have  been  written  by  that  Prophet.  Still  less 
can  we  imagine  that  the  author  belonged  to  the 


308 


THE  SECOND  BOOK  OF  PSALMS. 


party  in  opposition  (i.  e.  to  the  delivered  city), 
and  that  the  occasion  of  it  was  the  siege  of  Jeru- 
salem by  the  allied  forces  of  Israel  and  Syria, 
which  was  frustrated  by  Tiglath  Pileser,  (Cred- 
ner,  G  Baur).  We  are  uncertain  whether  the 
occasion  of  it  was  the  siege  by  Sennacherib,  in 
the  time  of  Hezekiah,  (Calvin,  De  Wette,  Hitzig, 
Ewald,  Hupf.),  or  the  victory  gained  by  Jehosa- 
phat  over  the  allied  kings  named  in  2  Chron. 
xx.,  (Rosen.,  Hengst.,  Del.).  The  older  Chris- 
tian expositors  apply  the  Psalm  to  the  eternal 
glory  of  the  spiritual  Zion,  while  the  Rabbins 
take  it  to  be  descriptive  of  Jerusalem  in  the 
Messianic  times,  after  the  victory  over  Gog  and 


Vers.  2,  3.  Beautiful  for  situation  (in  ele- 
vation.) The  terms  "perfection  of  beauty,"  "the 
joy  of  the  whole  earth,"  are  taken  as  a  single  cu- 
mulative one  in  Lam.  ii.  15,  perhaps  with  refer- 
ence to  this  passage,  and  Ps.  1.  2  ;  Is.  lx.  15  ; 
Ezek.  xvi.  14;  xxiv.  25.  The  word  fjlj  was  mis- 
understood by  the  ancients,  and  is  wrongly  ren- 
dered by  Luther,  (after  the  Chald.  and  Jerome), 
"  Zvveiglein"=little  branch.  That  it  has  the 
sense  of  "  elevation  "  is  established  by  a  com- 
parison with  the  Arabic.  That  a  geographical 
elevation  is  not  meant  is  obvious  from  Ps.  lxviii. 
17,  where  the  high  hills  of  Bashan  are  said  to 
envy  the  hill  of  Zion  on  account  of  its  superior 
loftiness.  (Comp.  also  Is.  ii.  2;  Ezek.  xl.  2; 
Rev.  xxi.  10).  So  too  "  the  sides  of  the  north," 
translated  by  Hitzig  "  the  corner  of  the  north," 
and  by  Hengstenberg  and  Hupfeld  "  the  extreme 
north,"  must  be  understood  not  in  a  topographic 
but  a  religious  sense  ;  as  in  Is.  xiv.  13,  where 
the  mountain  of  God  lies  on  the  sides  of  the 
north.  This  mythologic  idea  in  the  last  named 
passage  comes  from  the  lips  of  the  Chaldean 
king,  and  cannot  be  at  once  transferred  to  the 
Biblical  writers.  Nor  does  Ezek.  v.  5  accord 
with  it,  for  here  Jerusalem  is  placed  in  the 
midst  of  the  nations  and  countries  round  about 
her.  So  in  Ezek.  xxxviii.  6,  15  ;  xxxix.  2  the 
extreme  north  is  the  residence  of  Gog  and 
Mugog.  Now  Mount  Zion  is  not  here  compared 
to  the  supposed  mountain  homes  of  the  gods  of 
the  Asiatic  nations  in  the  far  north,  nor  is  it 
presented  as  realizing  that  of  which  the  heathen 
dreamed,  (Hengst.,  Ewald,  Hitzig  and  others). 
Both  the  phrase  and  the  context  suggest  a  defi- 
nite locality.  It  cannot,  however,  be  the  "  north 
side  of  the  city,"  (Aben  Ezra,  Kimchi,  Calvin, 
etc. ),  since  Mount  Zion  is  its  most  southerly  hill ; 
nor  can  the  meaning  be  "  on  the  north  side  lies 
the  city,"  (Luther,  Rosen.,  etc.),  for  this  does  not 
agree  with  the  order  of  the  words.  These  are 
in  opposition,  not  with  "joy,"  as  if  Zion  were 
the  joy  of  the  remote  north,  i.  e.  the  most  dis- 
tant nations  (Gesen.,  De  Wette),  but  with 
"Zion."  The  temple  hill  is  thus  designated  as 
being  the  northeastern  corner,  or  northern  angle 
(Delitzsch,  Schegg,)  of  Mount  Zion,  and  so  giv- 
ing a  reason  for  the  name  of  the  city  itself.  This 
explanation  is  plainer  than  that  of  "  in  the  ex- 
treme north  the  city  of  the  Great  King,"  (Hup- 
feld). Since  Zion  is  thus  contrasted  with  an- 
other mountain  in  the  south,  on  which  God  ap- 
peared, viz.,  Sinai,  to  strike  out  the  words 
that  are  obscure,  as  Olshausen  proposes,  is  not 
admissible. 


[Stanley:  Beautiful  in  elevation.  To  the 
traveller  approaching  Jerusalem  from  the  west 
or  east,  it  must  have  always  presented  the  ap- 
pearance, beyond  any  other  capital  of  the  then 
known  world — we  may  add,  beyond  any  impor- 
tant city  that  has  ever  existed  on  the  earth — of 
a  mountain  city;  breathing,  as  compared  with 
the  sultry  plains  of  the  Jordan  or  of  the 
coast,  a  mountain  air  ;  enthroned,  as  compared 
with  Jericho,  or  Damascus,  Gaza  or  Tyre,  on  a 
mountain  fastness. — Perowne  :  The  sides  of  the 
north.  The  question  is  to  what  particular  part 
of  it  the  words  refer.  (1.)  Now  Jerusalem  it- 
self did  not  lie  on  the  north,  but  on  the  south 
side  of  the  elevated  table  land.  But  the  Temple 
did  lie  north,  i.  e.,  northeast  of  the  city;  and  as 
the  Temple  was,  in  a  peculiar  sense,  the  dwell- 
ing-place of  God,  the  Psalmist  may  have  desig- 
nated this  when  he  spoke  of  the  "  sides  of  the 
north,"  the  expression  being  sufficiently  accu- 
rate for  the  purpose  of  poetry.  Hence  we  have 
the  Holy  City  regarded  from  three  different 
points  of  view,  viz.:  "the  Mount  Zion."  (the 
city  of  David),  "  the  sides  of  the  north,"  (Mount 
Moriah  and  the  Temple),  "the  city  of  the  Great 
King,"  (Jerusalem  proper).  Compare  Matt.  v. 
35.  (2.)  If,  however,  Zion  be  the  peak  now 
leveled  on  the  north  of  the  Temple  mount,  as 
Furguson  and  Thrupp  suppose,  "  the  Mount 
Zion  (on)  the  sides  of  the  north  "  may  be  the 
true  rendering  here.  And  this,  too,  might  pecu- 
liarly be  called  "beautiful  for  situation,"  as  it 
was  the  highest  point  of  the  whole  plateau,  and 
that  which  would  most  readily  strike  the  eye. 
(3.)  Another  reason  may  be  suggested  why  the 
north  should  be  especially  mentioned,  because  an 
enemy  approaching  like  the  Assyrians,  would 
obtain  their  first  view  of  the  city  on  that 
side.— J.  F.] 

Vers.  4-8.  They  passed  by  together. — The 
enemies,  designated  by  the  article  as  the  well- 
known  kings  who  had  assembled  according  to 
agreement,  at  a  certain  place  (comrt.  Josh.  xi.  5; 
Ps.  lxxxiii.  4)  passed  by  all  at  once,  over  the 
boundary,  Judges  xi.  29;  2  Kings  viii.  21  ;  Is. 
viii.  9,  (Ancient  Versions,  Rabbins,  Koster, 
Ewald,  Hitzig,  Del.).  It  is  grammatically  admis- 
sible to  take  "I3J?  in  the  sense  of  disappear, 
(Calvin,  Rosen.,  De  Wette,  Hengst.,  Hupf.),  but 
this  rendering  presents,  instead  of  a  fitting  pic- 
ture, immediately  the  result  of  an  unsuccessful 
enterprise,  the  details  of  which  are  then  given. 
If  the  reference  be  to  the  attack  in  the  time  of 
Jehosaphat,  we  must  suppose  that  the  allies  were 
encamped  about  three  miles  from  Jerusalem,  in 
the  desert  of  Tekoah,  whence  they  had  a  view  of 
the  holy  city,  and  where  God  caused  a  great 
terror  to  fall  upon  them  (1  Sam.  xiv.  15).  The 
annihilation  in  ver.  8  is  not  alarm  (Rosen.),  nor 
flight  (De  Wette),  but  the  figure  expressing  it 
must  have  been  suggested  by  the  remembrance 
of  the  foundering  of  the  commercial  fleet  sent 
out  by  Jehosaphat  in  union  with  Ahaz,  (1  Kings 
xxii.  49;  2  Chron.  xx.  36).  But  it  is  by  no 
means  necessary  to  adopt  this  view,  for  ships 
are  elsewhere  used  as  symbols  of  worldly 
powers.  The  ships  of  Tarshish,  as  the  largest 
and  strongest  of  their  class,  are  figures  of 
mighty  powers,  Is.  xxxiii.  21,  23.  The  east 
wind  (Job  xxvii.  21)  illustrates   the    power  of 


PSALM  XLVIII. 


309 


God  in  overthrowing  His  enemies  (Jer.  xviii.  17), 
because  it  so  frequently  scattered  the  strongest 
ships,  (Is.  xxvii.  8 ;  Ezek.  xxvii.  26;  Amos  iv. 
9;  Jonah  iv.  5).  Hence  there  seems  to  be  no 
special  reason  for  supposing  tliat4  there  is  an  al- 
lusion to  the  destruction  of  an  actual  hostile 
fleet  (Koster,  Hitzig),  but  only  that  there  is  here 
a  well-known  illustration  of  the  omnipotence  of 
God.  As  the  sentence  is  not  joined  to  the  pre- 
ceding one  by  a  particle  of  comparison,  we  need 
not  take  the  verb  as  a  third  person  feminine= 
"like  as  by  an  east,  wind  which  destroys," 
(Kimchi,  Rosen.,  De  Wette).  It  is  better  to  re- 
gard it  as  a  second  person  masculine,  making 
God  the  subject  of  it,  (the  Ancient  Versions,  Cal- 
vin, Geier,  and  most  others).  In  this  case  it 
would  be  proper  to  place  here  the  beginning  of 
a  strophe,  which,  comprising  all  that  has  been 
thus  far  said,  would  make,  in  contents  and 
structure,  a  good  transition  to  the  section  in 
which  God  is  directly  addressed. 

[Perowne:  As  we  have  heard,  ver.  8. — This 
marvellous  deliverance  is  but  a  fresh  proof,  in 
our  own  experience,  of  that  wonder-working 
Love,  which  in  the  days  of  old  had  so  often 
manifested  itself  in  Israel.  The  things  which 
our  fathers  have  told  us,  we  have  now  witnessed 
with  our  own  eyes,  (compare  Ps.  xliv.  1).  And 
therefore,  also,  the  present  is  regarded  as  a 
pledge  of  the  future. — J.  F.] 

Vers.  9-11.  We  have  thought. — The  idea 
here  is  that  of  contemplation,  reflecting,  and 
comparing,  rather  than  that  of  hopeful  expecta- 
tion, (Sept.,  Syr.,  Sym.,  Jerome).  The  Rabbins 
are  divided  on  this  point.  The  Temple  is  named 
as  being  the  place  in  which  God  had  revealed 
His  grace  (Calvin,  Hupfeld),  or  rather,  as  the 
place  in  which  the  Church  commemorated  that 
grace,  by  songs  of  praise  (Ilengst.  Ewald),  or 
by  the  solemn  services  which  preceded  the 
marching  forth  to  battle,  mentioned  in  2  Chron. 
xx.  The  "daughters  of  Judah  "  are  not  virgins 
who  take  part  in  the  festive  dance  (De  Wette, 
Ols.),  but  other  outlying  cities  and  villages,  (Ps. 
lxix.  30;  Josh.  xv.  45;  Is.  xl.  9).  The  exhorta- 
tion carefully  to  consider  and  look  about  the 
city,  which  has  remained  inviolate,  is  not  ad- 
dressed ironically  to  the  enemies  (Geier,  Sachs., 
Ilitz.),  but  seriously    to    the    inhabitants.     The 

reading  i"ITn  /  (on  the  bulwarks),  found  in  many 
old  editions,  ancient  versions,  and  in  18  Codd. 
of  De  Rossi,  also  occurs  in  Zech.  ix.  4.  If 
Mappik  be  omitted,  we  must  insert  a  softened 
suffix,  (Ewald,  Gram.  \  247).  There  is  no  proof 
that  JD3  has  the  sense  of  "  to  elevate,"  (Luther, 
following  Jewish  tradition)  ;  nor  is  it  quite  cer- 
tain that  its  meaning  is  "  to  regard  a  thing  part 
by  part,  to  consider  attentively,"  (De  Wette, 
Ilengst.,  Ewald,  Hiiz.).  The  sense  "to  walk 
through,"  derived  from  that  of  "to  intersect," 
[viz.:  a  vineyard  in  which  there  is  no  way),  is 
based  on  a  passage  in  the  Talmud.  The  demon- 
strative pronoun  is  occasionally  though  rarely 
placed  before  the  noun,  (Ewald,  Gram.  \  29:5).  It 
is  not  necessary,  therefore,  to  translate  ver.  14 
••  that  here  is  God  "  (Hupf.)  ;  nor  "for  this  is 
God,"  (De  Wette,  Ols.,  Bott.,  Ewald,  Ilitz.).  In 
this  case  "this"  must  be  taken  in  the  sense  of 
••such,"  siuce  the  allusion  was  not  to  God,  but 


to  the  city  (Camp.).  The  concluding  phrase, 
J1ip~7j£,  might  be  rendered  "  the  point  of  death" 
(Ges.,  Hengst. )  ;  or  "until  death"  (Hupfeld, 
Kimchi,  and  most  others).  But  the  latter  ex- 
pression would  be  unusual,  and  is  liable  to  mis- 
conception, whilst  the  former  would  be  more  ap- 
propriate. For  the  reference  is  not  to  persons, 
but  a  community,  and  the  allusion  is  not  to 
dying,  but  the  deliverance  of  the  city,  and  the 
joy  caused  by  it  to  the  whole  earth,  as  well  as 
the  renewed  trust  in  the  Divine  guidance.  We 
should  look  for  something  to  indicate  the  dura- 
tion of  that  guidance,  which  forever  secured  the 
stability  of  the  people.  The  rendering,  there- 
fore, should  not  be  "  beyond  death,"  (Syriac, 
Mendelssohn,  Stier),  which  would  give  the  idea 
of  personal  immortality — adavaoia  (Aquila),  but 
away  past  death,  i.  e.  destruction  (Campb.).  It 
cannot  be  denied,  however,  that  the  idea  which 
Hengstenberg  finds  here,  viz.:  that  God  delivers 
from  the  danger  of  death  (Hab.  i.  12;  Pss.  xlix. 
16;  lxviii.  21  ;  lxxxv.  7),  and  saves  His  people 
from  destruction,  would  be  unusual  and  obscure. 
The  same  may  be  said  of  the  rendering  "  in  the 
eternities,"  (Sept.,  Chald.,  Symrn.,  Aben  Ezra, 
J.    II.    Mich.,  Ewald).     This  sense   would  suit, 

but  it  supposes  the  reading  to  be  JTIDIJJ,  (found 
in  1  Cod.  Kenn.),  which  occurs  only  in  later  and 
non-biblical  Hebrew.  It  is,  however,  not  impos- 
sible that  this  form  of  the  word  may  stand  in  place 
of  D'oSij?.     But  Luther's  version,  derived  from 

the  Chald.,  "  like  the  youth,"  or  "  like  the  vir- 
gins," or  "  in  youthfulness,"  is  objectionable, 
partly  because  it  is  foreign  to  the  context,  and 
partly  because  it  would  require  the  particle  D  or 

3  to  be  supplied.  The  reading  J"ITD7>\  found  in 
many  ancient  Codd.  and  early  editions,  must  be 
very  old,  because  most  of  the  earliest  versions,  in 
the  main,  express  the  same  idea.  Under  these 
circumstances  we  may  suppose  that  these  words, 
like  those  in  Ps.  ix.  are  a  mark  (Hitzig)  to  indi- 
cate the  kind  of  music  to  be  used,  here  as  in 
Hab.  iii.  19  placed  exceptionally  at  the  end  in- 
stead of  the  beginning  of  the  hymn  (Del.)  ;  or 
as  indicating  the  sort  of  verse  (Bottcher).  The 
rythm  implies  that  nothing  (Hitzig),  rather  than 
that  something  (Del.)  has  been  omitted. 

DOCTRINAL   AND   ETniCAL. 

1.  God  protects  not  only  His  people,  but  the 
city  in  which  they  dwell.  He  guards  the  very 
house  in  which  they  call  upon  Him.  But  He 
means  that  they  should  recognise  this,  should 
trust  II is  watchfulness  and  power,  should  be 
grateful  for  His  help  and  goodness  to  them,  and 
by  proclaiming  what  He  has  done,  induce  others, 
especially  their  descendants,  to  exercise  a  like 
faith.  For  God  is  the  same,  yesterday,  to-day, 
and  forever.     This  God  is  our  God. 

2.  The  glory  of  the  hill  of  Zion  where  God 
revealed  Himself,  and  the  beauty  of  Jerusalem, 
as  God's  city,  symbolized  the  glory  of  the 
Church.  God's  promise  of  protection  to  Jeru- 
salem, the  dispbiy  of  His  power  and  goodness  in 
regard  to  her  and  the  whole  land,  and  the 
solemn  commemorative  festivals  of  which  she  was 
the  theatre,  may  all  be  regarded  as  types.     In 


310 


THE  SECOND  BOOK  OF  PSALMS. 


the  physical  elevation,  the  Psalmist  sees  an 
image  of  the  spiritual,  and  so  far  only  has  it  any 
significance  to  him.  Only  when  Jerusalem  is 
contemplated  with  the  spirit ual  eye,  does  she 
appear  so  lovely  that  she  ought  to  be  a  joy  to 
the  whole  earth,  Ezek.  xvi.  14.  What  the  hea- 
then dreamed  about  a  mountain  of  gods,  is  only 
true  of  the  hill  of  Zion.  Its  roots  are  on  the 
earth,  but  its  summit  is  in  heaven  (Ilengst.). 

3.  From  the  beginning,  God's  works,  have 
made  known  His  name  and  His  praise  oven  all 
the  earth,  but.  Zion  is  the  place  where  His  glory 
has  been  specially  manifested.  This  is  the  cen- 
tral point  of  His  historical  revelations.  And 
from  this  spot  the  triumphal  proclamation  of 
His  name  shall  go  forth  throughout  the  world  ; 
so  that  not  only  in  the  Promised  Land  but  to  the 
ends  of  the  earth,  the  latest  generation  shall 
praise  that  God  who  hears  prayer,  who  exercises 
justice  to  the  joy  of  His  people,  who  is  their 
guide,  helper,  and  protector. 

HOMILETICAL   AND   PRACTICAL. 

Where  God's  name  is  known,  His  help  will  be 
experienced  and  His  praise  proclaimed. — What 
does  God  do  for  His  people,  and  what  gratitude 
does  He  receive  ? — Zion's  beauty  is  a  symbol  and 
a  type. — The  contemplation  of  God's  doings 
should  lead  us  and  others  to  proclaim  His  glory, 
and  should  strengthen  our  faith. — What  we  have 
heard  of  God  we  may  ourselves  experience,  for 
He  remains  ever  the  same. — Protected  by  God, 
we  can  resist  all  attacks ;  guided  by  Him,  we 
can  never  perish. — How,  and  by  what  means 
does  God  eternally  preserve  His  city  ? — Is  the 
joy  produced  by  God's  help  as  great  as  the  fear 
of  His  chastisement? — The  gradual  development 
of  the  praises  of  God  from  generation  to  genera- 
tion.— The  protection  and  eternal  maintenance 
of  the  ciiy  of  God  though  His  po\ve.r,  an.d  watch- 
fulness, and  grace. 

Calvin  :  There  is  no  nook  so  hidden  that  the 
wisdom,  justice,  and  goodness  of  God  are  not 
displayed  in  it. —  But  as  He  means  to  make  His 
perfections  specially  visible  to  His  Church,  the 
Psalmist  holds  up  before  our  eyes  the  mirror  in 
which  His  image  is  seen. 

Starke:  We  should  magnify  and  praise  the 
Great  God  by  a  proper  confession  of  His  grace, 
and  reverence  for  His  holy  name. — The  greatest 
ornament  to  any  place,  and  the  source  of  its 
purest  joy,  is  to  have  a  church  and  to  maintain 
divine  service. — How  many  earthly  palaces  are 
to-day  the  holy  places  of  the  Most  High? — How 
many  lords  recognize  Him  as  their  Supreme 
Lord  ? — When  the  promises  of  God's  word  are 
fulfilled  in  our  experience,  then  our  faith  in  that 
word  is  gloriously  confirmed. —  The  Christian's 
best  thoughts  are  those  arising  from  the  view  of 
God's  goodness,  for  then  his  heart  becomes  a 
holy  temple  of  the  Lord. — Why  should  not  be- 
lievers rejoice  over  God's  judgments' — Are  they 
not  all  designed  to  glorify  God,  to  comfort  His 
people,  to  weaken  and  destroy  His  enemies? — 
Osiander:  Though  faith  is  founded  ou  God's 


word,  and  not  on  our  experience,  yet  this  faith 
is    strengthened    when    our  experience   actually 
agrees    with'    the    promises    of    that     woid. — • 
Franke  :  The  predictions  of  the  Old  Testament 
concerning  Zion  and   Jerusalem   are   fulfilled  in 
you  who  believe  in  Him  who   is   established  the 
true  King  on   Mount  Zion. — Bensohel:  God  is 
the  shield   of    His   Church. — Frisch  :     In    the 
Church  of  God  we  are  sife,  not  only  because  He 
is  her  protector,  but  because  her  members  pos- 
sess the    most   excellent   gifts. — Burk:  As  Thy 
name   is    so   is    Thy    praise. — Vaihinger  :  The 
great  deliverance  should  be  made  known  to  pos- 
terity, as  a  testimony  to  the  everlasting  covenant. 
— Tholuck  :   When  God's  grace  mightily   inter- 
poses in  our  temporal  affairs,  our  faith  will  be- 
come   all    the   stronger   in  a  blessed  eternity. — 
Guenther;  God  leads  us  not  into,  but  through 
and  beyond  death. — Diedrich:   We  are  His  peo- 
ple only  because  we  accept  Him  as  our  protector ; 
whoever  looks  for  another  protector,  has  already 
separated   himself  from    His   people. — Our  true 
courage  consists  in  allowing   ourselves  truly   to 
be  helped  hy  God,  and  in  genuine  trust  in  Him, 
who  alone  can   do   that  by  which  His  kingdom 
on  earth  is  organized   and    preserved. — Taube  : 
The  city  of  God  under  the  guardianship  of  her 
protector!     a  joy  of  the  whole  earth!    a  terror 
for  her  eifbmies!   an  everlasting  remembrance  to 
His  people  !     Come  and  see  !   this  is   the   way — 
through  experience  to  knowledge. 

[Henry:  The  clearer  discoveries  are  made  to 
us  of  God  and  His  greatness,  the  more  it  is  ex- 
pected we  should  abound  in  His  praises. — God 
can  dispirit  the  stoutest  of  His  Church's  enemies, 
and  soon  put  them  in  pain  who  live  at  ease. — 
God's  latter  appearances  for  His  people,  against 
His  and  their  enemies,  are  consonant  to  His 
former  appearances,  and  should  put  us  in  mind 
of  them. — In  the  great  things  that  God  lias  done, 
and  is  doing,  for  His  Church,  it  is  good  to  take 
notice  of  the  fulfilling  of  the  Scriptures,  and  this 
would  help  us  the  better  to  understand  both  the 
providence  itself,  and  the  Scripture  that  is  ful- 
filled in  it. — All  the  streams  of  mercy  that  flow 
down  to  us  must  be  run  up  to  the  fountain  of 
God's  loving-kindness. — 1.  If  God  be  our  God, 
He  is  ours  forever,  not  only  through  all  the  ages 
of  time,  but  to  eternity  ;  for  it  is  the  everlasting 
blessedness  of  glorified  saints  that  God  Himself 
xoill  be  with  them,  and  will  be  their  God. — 2.  If  He 
be  our  God,  He  will  be  our  Guide,  our  faithful, 
constant  Guide,  to  show  us  our  way,  and  to  lead 
us  in  it;  He  will  be  so  even  unto  death,  which 
will  be  the  period  of  our  way,  and  will  bring  us 
to  our  rest.  He  will  be  our  Guide  above  death, 
so  some.  He  will  so  guide  us  as  to  be  above  the 
reach  of  death,  so  that  it  shall  not  be  able  to 
do  us  any  real  hurt.  He  will  be  our  Guide  be- 
yond death,  so  others.  He  will  conduct  us  safe 
to  a  happiness  on  the  other  side  of  death,  to  a 
life  in  which  there  shall  be  no  more  death.  If 
we  take  the  Lord  for  our  God,  He  will  conduct 
and  convey  us  safe  to  death,  through  death,  and 
beyond  death  ;  down  to  death,  and  up  again  to 
glory. — J.  F.] 


PSALM  XLIX. 


311 


PSALM  XLIX. 

To  the  chief  Musician,  A  Psalm  for  the  sons  of  Korah. 

Hear  this,  all  ye  people ; 
Give  ear,  all  ye  inhabitants  of  the  world  : 

2  Both  low  and  high, 
Rich  and  poor,  together. 

3  My  mouth  shall  speak  of  wisdom  ; 

And  the  meditation  of  my  heart  shall  be  of  understanding. 

4  I  will  incline  mine  ear  to  a  parable: 

I  will  open  my  dark  saying  upon  the  harp. 

5  Wherefore  should  I  fear  in  the  days  of  evil, 

When  the  iniquity  of  my  heels  shall  compass  me  about  ? 

6  They  that  trust  in  their  wealth, 

And  boast  themselves  in  the  multitude  of  their  riches 

7  None  of  them  can  by  any  means  redeem  his  brother. 
Nor  give  to  God  a  ransom  for  him ; 

8  (For  the  redemption  of  their  soul  is  precious, 
And  it  ceaseth  for  ever :) 

9  That  he  should  still  live  for  ever, 
And  not  see  corruption. 

10  For  he  seeth  that  wise  men  die, 

Likewise  the  fool  and  the  brutish  person  perish, 
And  leave  their  wealth  to  others. 

11  Their  inward  thought  is,  that  their  houses  shall  continue  for  ever, 
And  their  dwelling-places  to  all  generations; 

They  call  their  lands  after  their  own  names. 

12  Nevertheless  man  being  in  honor  abideth  not : 
He  is  like  the  beasts  that  perish. 

13  This  their  way  is  their  folly  : 

Yet  their  posterity  approve  their  sayings.     Selah. 

14  Like  sheep  they  are  laid  in  the  grave;  death  shall  feed  on  them; 
And  the  upright  shall  have  dominion  over  them  in  the  morning ; 
And  their  beauty  shall  consume 

In  the  grave  from  their  dwelling 

15  But  God  will  redeem  my  soul  from  the  power  of  the  grave: 
For  he  shall  receive  me.     Selah. 

16  Be  not  thou  afraid  when  one  is  made  rich, 
When  the  glory  of  his  house  is  increased  ; 

17  For  when  he  dieth  he  shall  carry  nothing  away: 
His  glory  shall  not  descend  after  him. 

18  Though  while  he  lived  he  blessed  his  soul, 

(And  men  will  praise  thee,  when  thou  doest  well  to  thyself,) 

19  He  shall  go  to  the  generation  of  his  fathers; 
They  shall  never  see  light. 

20  Man  that  is  in  honour,  and  understandeth  not, 
Is  like  the  beasts  that  perish. 


EXEGETICAL  AND   CRITICAL. 

Contents    and    Exposition.      The    Psalmist 
In  a  solemn    preface    (vers.  1-4),    addresses  all 


persons  without  distinction  of  residence,  race, 
or  position  in  life.  He  calls  upon  them  to  attend 
to  his  voice — which  is  accompanied  by  his  harp 
— because  he  means  to  teach  them  an  important 
truth,  salutary  to  all, — a  truth,  which  he  him- 


312 


THE  SECOND  BOOK  OP  PSALMS. 


self,  a  disciple  of  wisdom,  has  learned  by  reve- 
lation, and  has  received  into  his  heart.  This 
Maschal  discusses  the  problem  of  temporal  happi- 
ness, and  the  prosperity  of  the  ungodly,  and  is 
therefore  related  to  Ps.  xxvii.  and  lxxiii.  The 
fundamental  idea  is,  that  the  pious  have  no 
ground  to  fear  under  such  circumstances  in  this 
transitory  world,  because  the  rich  man  cannot 
with  all  his  gold  purchase  exemption  from  death, 
but  by  his  vanity  and  folly  becomes  more  and 
more  like  mere  brutes  that  perish,  while  the  just 
man  by  God's  grace  is  delivered  from  the  power 
of  the  grave.  This  thought  is  expressed  in  two 
strophes,  each  of  which  terminates  with  a  verse 
in  almost  the  same  words.  In  these  strophes 
the  relations  of  the  thought  and  the  parts  of  the 
verses  are  so  artistically  interwoven  that  in  the 
first  strophe  the  Psalmist  testifies  to  his  own 
fearlessness,  and  in  the  middle  of  the  second 
exhorts  others  to  be  equally  courageous,  while 
in  each  of  the  two  places  there  is  a  sort  of  con- 
clusion marked  by  Selah.  His  language  is 
terse,  pithy,  and  sometimes  rough.  The  phrases 
are  pointed,  now  and  then  bold,  and  in  some 
places  obscure,  while  the  structure  of  the 'sen- 
tences is  peculiar,  having  here  and  there  a  kind 
of  artistic  intricacy.  There  are  great  difficulties 
in  some  passages  of  the  present  text,  which  are 
nearly  unintelligible,  owing  probably,  to  mis- 
takes of  transcribers.  If  so,  however,  they  must 
be  very  ancient,  since  the  oldest  translators 
were  evidently  perplexed  by  them,  and  propose 
very  senseless  explanations. 

Vers.  1-4.  Hear  this. — A  like  solemn  call  oc- 
curs Deut.  xxxii.  1 ;  1  Kings  xxii.  28 ;  Mic.  i.  2 ;  Job 
xxxiv.  2.  The  "world" — Cheled — (seePs.  xvii. 
1-4),  is  not  heaven  and  earth  or  the  world  of 
space,  but  an  existence — a  something — which 
has  its  course  in  time.  In  ver.  3,  the  gradation 
of  the  ideas  of  wisdom  and  understanding  is  ex- 
pressed in  the  plural  form,  as  is  often  done  in 
the  Proverbs  of  Solomon. — "  I  will  open,"  ver.  4, 
refers  not  to  the  solution  but  the  statement  of 
the  problem,  since  heart  and  mouth  are  opened. 
Ps.  cix.  30;  Amos  viii.  5;  Prov.  xxvi.  Such  a 
combination  of  problem  and  maxim  we  also  find 
in  Ps.  lxxviii.  2;  Prov.  i.  6. — Playing  on  the 
harp  harmonizes  with  the  soul's  vibrations,  and 
the  latter  are  both  expressed  and  excited  by  it. 
2  Kings  iii.  15. 

[Perowne:  The  toorld;  the  term  here  used  is 
that  which  indicates  its  temporary,  fleeting 
character. — Alexander  :  The  word  translated 
world  means  primarily  duration  or  continued  ex- 
istence; then  more  specifically,  human  life,  the 
present  state  of  things  ;  and  by  a  natural  transi- 
tion, the  world  as  the  place  where  it  is  spent. — 
Perowne.  Wisdom,, —  Understanding.  In  the  Heb. 
these  words  are  plural,  but  apparently  not  so 
used  with  any  intensification  of  meaning. — In 
the  second  clause  of  the  verse,  I  have  supplied 
the  copula  "is,"  for  notwithstanding  Hupfeld's 
remark  to  the  contrary,  I  cannot  think  it  a  natu- 
ral construction,  to  repeat  the  verb  from  the  first 
clause:  "  The  meditation  of  my  heart  shall  speak 
of  understanding." — J.  F.]. 
Ver.  5.  The  iniquity  of  my  heels  (or  my  sup- 
planters,  or  of  those  who  have  trodden  on  me). 
This  explanation  of  the  phrase  (Syriac  and  most 
others)  suggests  the  meaning  of  "  evil  days — days 


of  adversity,"  i.  e.  not  adverse  times  simply,  but 
those  in  which  bad  men  abuse  their  power  and 
wealth  (Geier  and  others).  This  explanation 
agrees  best  with  the  "  fear"  mentioned  in  vers. 
6,  and  16.  The  rendering  (Sept.,  Chald.,  Symm., 
Jer.,  Rabb.,  and  others),  "guilt  or  sin  of  my 
heels,"  is  not  only  obscure  (for  what  sin  is  meant), 
but  ambiguous,  for  we  would  naturally  think  of 
his  own  sin,  which  does  not  accord  with  the  mean- 
ing of  the  passage.  At  any  rate  "heels"  cannot 
be  taken  for  "steps  "=missteps.  If  the  "heels" 
be  regarded  ns  the  ohject  of  the  persecution  and 
the  waylaying  (Calv.,  Hup.,  Ortenberg),  the 
image  used  is  unnatural,  and  many  transposi- 
tions are  necessary  to  bring  out  the  sense, — 
when  the  iniquity  upon  my  heels,  i.  e.  on  all 
sides,  compass  me  about. 

[Alexander:  The  iniquity  of  my  oppressors  [or 
supplanters).  The  word  translated  oppressors 
commonly  means  heels;  but  as  this  yields  no 
good  sense  here,  it  may  be  taken  as  a  verbal 
noun,  meaning  either  traders,  tramplers,  oppres- 
sors or  supplanters,  traitors,  in  a  sense  akin  to 
which  the  verbal  root  is  used  Gen.  xxvii.  36; 
Hos.  xii.  4.  In  either  case,  it  is  clearly  a  de- 
scription of  his  enemies  as  practising  fraud,  or 
violence  against  him. — Perowne:  When  iniquity 
compasseth  etc.  Perhaps  iniquity  is  supposed  to 
be  lying,  like  a  serpent  in  his  path,  ready  to 
fasten  on  the  heel,  as  the  most  exposed  and  vul- 
nerable part. — Barnes  :  The  true  idea  is,  when 
I  am  exposed  to  the  crafts,  the  tricks  of  those 
who  lie  in  wait  for  me;  I  am  liable  to  be  at- 
tacked suddenly,  or  to  be  taken  at  unawares; 
but  what  have  I  to  fear? — J.  F.]. 

Vers.   7-10.  His  brother.     Instead   of  VHX 

•     T 

(his  brother)  which  is  generally  used  when  re- 
lated to  Isch,  we  have  simply  FIN  as  an  accusa- 
tive before  the  emphatic  negative,  which  also 
precedes  the  infinitive  absolute.  The  stress 
laid  upon  the  impossibility  of  redeeming  a 
brother  (i.  e.  a  fellow-man)  from  death,  instead 
of  himself,  becomes  the  more  remarkable,  be- 
cause we  might  expect  his  own  redemption  to  be 
mentioned.  This,  however  can  hardly  be  de- 
duced from  the  suffix  at  the  close  of  the  following 
line=/»'s  redemption  (Hengsten. );  or  redemption 
for  himself  (Hitzig),  although  in  the  following 
verse  we  have  the  comprehensive  plural  "their 
souls."  It  is  not  necessary  to  adopt  the  reading 
in  some  editions  ^]X,  (Ewald,  Olsh.,  Bottcher,) 
and  by  changing  the  points  in  the  verb  that  fol- 
lows, to  make  it  reflective,  =surely  no  one  can 
redeem  himself.  Nor  can  t"IX  be  taken  as  a 
nominative,  and  subject  of  the  sentence.  (Luther 
and  others).  The  true  idea  here  is,  not  simply 
the  solidarity  of  all  men  Godward  (Hupfeld),  but 
rather  the  impossibility  of  redemption  of  any 
one  by  the  mutual  assistance,  or  the  united 
efforts  of  men ;  and  thus  we  are  prepared  for  the 
subsequent  declaration  that  God  is  the  Redeem- 
er.— Most  critics  take  ver.  8,  as  a  parenthesis, 
but  as  this  construction  is  harsh,  it  is  better, 
not  to  strike  it  from  the  text,  as  a  gloss,  (Orten- 
berg), but  to  make  ver.  9,  dependent  on  it 
(Kimchi,  Flamin.,  Hengsten.,  Hupfeld),  though 
the  connection  between  them  is  somewhat  loose. 
(Baur).  The  translation  "because  so  precious 
is  the  ransom  price  of  the  soul,  that  it  is  want- 


* 


PSALM  XLIX. 


313 


ing  forevermore  "  (Ewald,  Ko'ster,  Maurer),  is 
admissible,    (but    needless),    since    the    perfect 

Sin  has  this  sense  Ps.  xxxvi.  4,  "he  has  de- 
sisted, ceased,  removed  himself." — The  idea  that 
ver.  9,  is  a  premise  "though  he  still  continue 
to  live  forever  "  (Luther,  Geier,  Hitz.),  and  ver. 

10,  a  conclusion  from  it  "he  shall  see,"  cannot 
be  reconciled  with  the  strong  expression  of  living 
forever. — Most  interpreters  take  "D  (ver.  10),  in 
a  causative  sense,  as  explaining  why  he  ceaseth, 
i.  e.  because  he  sees  that  wise  men  die,  (Isaki, 
Lulher,  J.  H.  Michaelis).  Others  take  this  verse 
as  an  antecedent   (although  he  sees,  etc.)  to  vert 

11,  (it  is  still  their  delusion  to  dream  of  an  eter- 
nal home).  But  in  direct  discourse  this  particle 
renders  the  contrast  more  emphatic.  (Flamin. 
De  Wette,  and  most  critics).  It  would  be  both 
violent,  and  unnecessary  to  strike  out  the  words 
"forheseeth"  (Olshausen).  There  is  nothing 
to  indicate  that  they  are  the  remains  of  a  muti- 
lnted  verse.  They  only  stand  in  the  way  of  the 
transposition  of  ver.  9,  before  ver.  8,  and  to  the 
exposition  "and  he  (man)  ceases  (to  be)  forever." 

[Alexander:  Ver.  8.  And  cosily  is  the  ransom 
of  their  soul,  etc.  This  obscure  verse  admits  of 
several  constructions.  Their  soul  refers  most 
probably  to  the  rich  man  and  his  brother.  The 
soul  or  life  of  both  requires  so  much  to  ransom 
it,  that  neither  can  redeem  the  other.  The  verb 
in  the  last  clause  may  mean  ceases  to  live,  perishes, 
and  agrees  with  either  or  with  each  of  the  sub- 
jects previously  mentioned.  The  ransom  of 
their  life  is  so  costly,  that  neither  can  be  saved. 
Or  the  verb  may  agree  with  ransom,  as  in  the 
Eng.  Bible  ;  it  is  too  costly  to  be  paid,  and 
therefore  ceases,  or  remains  unpaid,  forever. 
The  same  sense  substantially  may  be  obtained 
by  making  cea.se  mean  cease  (or  fail)  to  pay,  and 
construing  it  with  one  of  the  preceding  nouns. 
The  ransom  is  so  costly  that  he  fails  to  pay  it, 
or  ceases  to  attempt  it  forever.  Upon  any  of 
these  various  suppositions,  the  essential  idea  is 
that,  the  ransom  of  their  life  is  too  expensive  to 
be  paid. — Perowne  :  Soul,  i.  e.  as  is  evident  from 
the  whole  scope  of  the  context  here,  "life."  It 
is  much  to  be  regretted  that  superficial  readers 
of  the  Psalm  so  often  give  a  totally  false  meaning 
to  this  and  the  preceding  verse.  The  passage 
has  been  alleged  to  prove  that  our  Lord,  as  the 
Redeemer  of  man,  must  be  God  as  well  as  man. 
The  doctrine  is  most  true,  but  it  is  not  in  the 
Psalm,  nor  is  there  the  remotest  allusion  to  it. 
All  that  is  here  taught  is,  that  no  wealth  can 
save  a  man  from  death,  because  the  life  of  men 
is  not  in  their  own  hands,  or  in  that  of  their 
fellows,  but  only  in  the  hand  of  God,  who  cannot 
be  bribed.  There  is  a  kind  of  solemn  irony  in 
the  idea  of  the  richest  man  offering  all  his  riches 
to  God,  to  escape  death. — J.  F] 

Vers.  11,  12.  Their  inward  thought,  etc. 
The  expression  is  obscure  if  the  idea  be  that  their 
hearts  are  deluded  by  the  belief  that  their  houses 
and  descendants  shall  continue  forever  (Jerome, 
Isaki,  Lath.,  Calv.,  and  others).  Still  less  can 
the  meaning  be  that  the  "  houses  "  themselves 
totally  absorb  their  thoughts,  as  if  the  expres- 
sion was  parallel  to  that  in  Ps.  xlv.  9,  "all  her 
garments  are  myrrh"  (Hupfeld),  for  this  could 
not  be  reconciled  with  the  word  "  forever."   But 


as  the  heart  is  within  us,  and  as  the  two  phrases 
"the  heart"  and  "the  inward  thought" — 3~>p 
— are  synonymous  (Ps.  lxiv.  7,  1  Kings  iii.  28; 
Ex.  xxxvi.  2),  and  as  the  word  rendered  "in- 
ward thought,"  denotes  both  the  organ  and  the 
seat  of  thought  (Ps.  v.  10,  lxii.  5),  it  may  here 
express  not  the  product  of  mental  activity,  i.  e. 
the  delusion,  but  the  essential  activity  of  the 
organ  as  such  by  which  their  inward  thought  is 
filled.  This  activity  here  may  be,  not  the 
thought,  but  the  wish,  (Hengsten.,  Del.,  Hitzig), 
— Nearly  all  the  older  versions  give  an  entirely 
different  sense,  for  they  read  i3p  instead  of 
2 jj7  . — The  meaning  "their  graves  are  their 
houses  forever,"  or  ironically,  and  better  still 
"their  .graves  are  their  perpetual  houses" 
(Ewald,  Ols.,  Riehm),  may  be  commended,  since 
the  grave  is  proverbially  called  "  the  perpetual 
house  "  Prov.  xii.  5.  [This  is  an  error.  There  is 
no  such  expression  in  the  place  named.  The  re- 
ference must  be  to  Eccles.  xii.  5,  "the  long  home 
(or  Louse)." — J.  F.].  But  the  conjectural  reading 
on  which  this  exposition  is  based,  is  not  sustained 
by  a  single  MSS.  Nor  does  the  closing  sentence 
read  "they  who  were  highly  praised  every- 
where" (Ewald);  nor  "  their  names  are  cele- 
brated in  their  lands,"  (Rosen.,  De  Wette,  Ilit- 
zig), but""  they  proclaim  their  names  throughout 
the  lands  "  i.  e.  they  call  them  after  their  names. 
(TheOld  Trans.,  Rabbins,  Sachs,  Bottcher,  Hup- 
feld, Kurtz,  Del.).  For  DSIX  signifies  the 
cultivated  earth,  arable  land,  and  the  subject 
must  not  be  needlessly  changed,  while  the  for- 
mula  "  to    proclaim  or  call  the  name  "  may  be 

employed  in  various  relations. — In  ver.  12,  Vr 
should  not  be  changed  to  P31  as  in  ver.  20, 
(Sept.,  Syr.,  Cappel,  Ewald),  nor  should  it  be 
substituted  for  the  latter  word  in  ver.  20,  (Ols.). 
Parallel  verses  are  not  always  perfectly  asso- 
nant ;  and  here  the  change  in  a  single  consonant 
causes  an  ingenious  play  of  words,  (ohnc  Besiand, 
ohne  Verstand). — without  continuance,  without 
intelligence.  The  special  meaning  "  to  continue 
for  a  night"  (Aben  Ezra,  Stier,  Hengsten.),  may 

be  proper  in  Ps.  xxx.  6,  but  not  here,  where  J'7 
is  equivalent  to  "  abide  "  as  in  Prov.  xix.  23. 

[Alexander:  Their  inward  thought,  etc.  The 
plural  form  at  the  end  of  the  sentence  occurs  no- 
where else,  but  corresponds  to  our  word  grounds, 
when  applied  to  cultivated  lands. — A  possible 
though  not  a  probable  construction  makes  the 
last  two  mean  upon  earth,  the  form  of  the  Hebrew 
noun  being  assimilated  to  that  of  this  particle 
before  it.— J.  F.] 

Ver.  13.  This  their  way,  etc.  There  is 
no  reason  for  transposing  vers.  13  and  12  as 
Hupfeld  suggests.  We  must  not  translate  it 
"  this  their  sentiment  is  their  hope  "  (De  Wette). 
"Way "here  does  not  signify  moral  conduci, 
but  the  "  way  of  faring"  in  the  world,  and  this 
not  in  the  sense  of  "  faring  well,"  but  of  "  faring 
ill."  Hence  we  must  not  render  the  verse  '•  this 
their  doing  is  their  folly"  (Aquil.  Symm  ,  Luth., 
Calv.,  and  others ;  nor  "  becomes  to  them  a 
folly,"  t.  e.  a  foolish  security  (Chald.,  Stier). 
The  sense  of  "  folly  "  has  been  derived  from  that 
of  "  assurance  "  (Eccles.  vii.  25);  but  here  the 


814 


THE  SECOND  BOOK  OF  PSALMS. 


original  meaning  must  be  adhered  to,  which  is 
"a  stubborn  disposition  "  (Bottcher),  manifest- 
ing itself  by  "boasting"  (llitzig),  and  turning 
out  to  be  "folly." — There  is  no  contrast  in  the 
following  verse,  "and,  notwithstanding  they  fol- 
low them  "  (Hengsten.)  ;  it  is  better  to  take  it  as 
simply  a  continuation  of  the  attributive  sentence 
(Del.) — in  the  more  precise  statement,  it  is  not 
said  what  will  happen  to  them  after  death 
(Ewald)  ;  nor  to  their  descendants  (Older  Com- 
ment.) ;  but  what  may  happen  to  those  who  imi- 
tate them. 

[Perowne  :  Tliis  their  way.  Both  the  meaning 
and  construction  of  this  clause  are  doubtful.  It 
may  mean  (1)  This  their  way  (i.e.  manner  of 
life,  course  of  conduct)  is  their  folly:  or  (2) 
This  their  prosperous  condition  is  (or  becomes) 
their  infatuation  (blind  confidence)  ;  for  kesel 
may  mean  "a  stupid  security,"  or  "pre- 
sumptuous confidence,"  as  well  as  "folly."  As 
regards  the  construction,  it  may  be  as  above,  or 
the  clause  may  consist  of  two  independent  sen- 
tences. "This  is  their  way  ;  they  have  confi- 
dence;" or  finally,  the  latter  part  of  it  may  be 
a  relative  sentence:  "  This  is  the  way  of  those 
who  are  foolish." — J.  F.]. 

Vers.  14-17.  Like  sheep,  etc.  This  com- 
parison indicates,  on  the  one  hand  their  want 
of  will  and  incapacity  to  resist,  and  on  the  other 
hand,  it  suggests  the  idea  that  those  who  during 
their  life-time  have  fed  in  rich  pastures,  are  now 
driven  into  Sheol,  like  sheep  into  their  fold  at 
night,  and  have  Death,  the  king  of  terrors  (Job 
xviii.  14),  as  their  Shepherd,  i.  e.  their  keeper 
and  master.  (Geier,  Isaki).  The  meaning  is  not 
that  death  gnaws  them  (Vulg.,  Luther  and 
others),  nor  that  he  devours  them  as  food.  Job 
xviii.  13,  (J.  H.  Michaelis,  Geier). — In  the  pro- 
mise that  "the  upright  shall  have  dominion  over 
them  in  the  morning,"  it  is  easy  to  discover  a 
reference  to  the  morning  of  the  resurrection,  and 
the  universal  reign  of  the  saints  in  union  with 
Messiah,  (Isaki,  Kimchi,  Geier,  Mendelsohn)  ; 
but  this  is  not  presented  as  a  positive  dogma,  nor 
as  an  express  prediction  (Older  Expos.),  but  as 
the  result  of  that  indefinite  presentiment  of  the 
future  that  marked  Old  Testament  times  (Stier); 
— as  a  parable  (vcr.  4),  exhibiting  not  the  last 
great  day  (Delitzsch),  but  the  certain  triumph 
of  the  righteous  over  the  ungodly.  This  is, 
however,  expressed  in  terms  not  only  which 
are  applicable  to  the  last  judgment  so  clearly 
revealed  in  the  New  Testament,  but  the  whole 
passage  has  a  typical  significance.  It  is,  as 
Ewald  says,  a  glimpse  of  the  Messianic  hope. — 
By  "morning,"  (the  word  in  the  original  occurs 
in  a  sentence  connected  by  a  vav  consec. ),  we 
are  to  understand  not  the  morning  of  the  resur- 
rection, which  sh.ill  come  to  all  men  after  the 
night  of  death,  but  the  morning  that  dawns  upon 
the  upright  after  the  destruction  of  the  ungodly. 
It  is  the  morning  of  the  future  illuminated  by 
the  light  of  God's  gracious  countenance  (Kurtz) 
and  not  limited  in  duration,  during  which  they 
shall  live  by  the  power  of  God,  while  the  wicked 
arc  put  beneath  their  feet,  and  given  over  to 
death.  The  rendering  "  to  tread"  (instead  of 
"have  dominion")  i.  e.  upon  their  proud  graves 
or  corpses,  needlessly  weakens  the  statement, 
which,  though  figurative,  conveys  more  than  the 


simple  contrast  between  the    night  of  adversity 
and  the  morning    of  deliverance,    especially    if 
"morning"  be   taken    to  mean   that  which    will 
"very  soon"  occur,  and  the  expression   be  con- 
nected with  the  following  verse  (Ewald,  llitzig), 
which  would  give  a  better  sense,   though   not  in 
eonformity  with  the  accents.     According  to  the 
present  textual  structure   of   the    verse,  only    a 
tolerable  meaning  can  be  got  out  of  it,  by  a  forced 
and  artificial  exposition."  Literally  it  would  be, 
"  for  their  form  (beauty)  is  to  be  devoured  by 
Sheol,  out  of  the  dwelling  which  is  theirs,"  i  e., 
they  shall  have  no  more  a  dwelling.      If  this  ob- 
scure passage  be  understood  to  mean  that  the  form 
of  the  deceased  is  devoured  by  Sheol,  thus  making 
an   end  of  its  bodily  beauty  and  earthly  glory 
with  their  former  dwelling,    (the  Older  Trans, 
and  Commen.,  and    more   recently  Claus,  Stier, 
Del.),  not   only  may  it  be    asked  why  so   simple 
an  idea  should  be  expressed  in  a  way  so  odd  and 
obscure,  but  the  doubt  might  arise  from  this  sin- 
gle text  of  Scripture,  whether  the  decomposition 
of  the  human  body  that  takes  place  in  the  grave, 
is  not  transferred  to  Sheol.    This  doubt  becomes 
the  stronger,  since  the  explanation  that  there  is 
here  a  confusion    of  ideas  about    the  grave,  de- 
composition,   and  the    shadow  life  in   Sheol  (De 
Wette,  Hup.)  cannot  be  admitted  on  the  stand- 
point of  these  expositors.     Strictly  speaking  the 
idea  would  better  accord  with    the  sense  of  the 
first  half  of  the    sentence,  that  the  form  of  the 
dead,  elsewhere  represented  as  shadowy,  will  at 
last  be  delivered  over  in  Sheol  to  complete  con- 
sumption, i.  e.  annihilation  (Hupfeld).     But  with 
this,  the  seeond  part  of  the    sentence    does  not 
agree,  and  the  admission  would  hardly  be  satis- 
factory, if  a  strange  and    illogical    construction 
(Kurz), — the   assurance  that    in  Sheol  the    well 
known  receptacle  of   the  dead,  the  form  of   the 
deceased   is    consumed — is  followed  by  another 
statement  that  in  consequence  of  this  consump- 
tion the  form  had  no  longer  a  dwelling,   while, 
on  the  contrary,  Sheol  holds  no  longer  any  oc- 
cupants.     But  if  we    hold  that/there  is   here  a 
contrast  between    the  time  when    they    fancied 
they  were    building  houses  to  last  forever,  and 
that  future  period  when  they  shall  exist  without 
property,  without  bodies,  and  therefore  in  empty 
space,  the  first  half  of  the  sentence  must  be  un- 
derstood   to  refer   not  to  a  consumption  by,  but 
of  Sheol,  i.  e.  its  destruction.  (Isaki,    Hofrnann). 
This  passage  however,  is  too  weak  a  ground    for 
such  an  idea,    which    is  nowhere  else  found   it 
the  Old    Testament.     Equally  pointless   are  the 
attempts  to  explain  the  passage,  by  giving  to  "I1J? 
(Keri),  the    sense    of   "help"    (Sept.,    Vulg. 
"defiance"  (Luther),  or  "rock."     By  referring 
the  word  in  its  last  named  sense  to  Christ  as  the 
"rock"    of    the  righteous,   who    will    destroy 
the  reign    of    Death  by   depriving    him   of  his 
place    of    abode  (De    Dieu    and    others),     they 
endeavor  to  get  out  of  it  a  comforting  eschato- 
logic  idea.     If   we  make  a  slight    change  in  the 
points  and  accents  (and  on  the  whole  this  seems 
to  be  the  best  solution)  we  get  a  simple  and  na 
tural  meaning,   viz.  that  their  form   is   wasting 
away,  and    that   Sheol  is  their   abode.   (Ewald, 
llitzig).     For  VJp  Is.    xlv.     1(3,    or    "U.y=n'W 
Ezek.  xliii.  11,   means   "that  which    is  made," 
"  the  structure,"  and  IT73  denotes  the  gradual 

'  T 


PSALM  XLTX. 


315 


but  sure  wasting  of  the  body,  Job  xiii.  23.  In- 
stead of  7313,  some  Codices  omit  the  Dagesch, 
and  therefore  lean  to  the  explanation  by  the 
preposition  JO — .  There  is  no  allusion  in  ver. 
15,  to  God's  protection  against  an  early  death 
(De  Wette,  Kurtz)  ;  nor  to  his  delivery  from 
some  great  danger  that  imperilled  life.  (Hengs., 
Hitzig),  although  it  is  proper  to  regard  the 
statement  as  contrasting  the  condition  of  the 
godly  and  the  ungodly,  and  as  affirming  that  re- 
demption by  man  is  impossible  (ver.  7).  The 
certainty  of  redemption  by  God,  from  the  hand 
or  the  power  of  Sheol  means  deliverance  from 
that  dominion  of  Sheol  to  which  all  men  are  lia- 
ble. (Calvin,  Geier,  J.  H.  Mich.,  Clauss,  Stier, 
Hoffman).  But  it  is  not  presented  here  as  a 
truth  of  which  they  were  then  conscious,  but 
rather  as  a  glimpse  and  hope  obtained  by  a  bold 
flight  of  fail  h.  Nor  is  there  any  definiie  indi- 
cation of  the  ransom  price,  nor  of  the  way  and 
manner  of  this  deliverance.  Still  there  is  an 
allusion  to  the  "taking  up"  of  Enoch,  Gen.  v. 
24,  and  of  Elijah,  2  Kings  ii.  3,  in  the  use  of  the 

word  np;  which,  generally  denotes,  not  "to 
take  under  one's  protection,"  but  "to  take,"  i.  e. 
"takeaway"  (Aben  Ezra,  Kimchi),  "take  along," 
ver.  18,  "take  to  oneself"  (Isaki)  Ps.  Ixxiii. 
24;  lxxix.  4'.l  ;  Hos.  xiii.  14.  As  this  word 
in  the  impcrf.  follows  a  fut.  imperf.  it  cannot 
be  regarded  as  a  Preterites"  for  he  has  taken 
me."  (Luther).  It  must  be  taken  in  an  absolute 
sense  in  a  line  which  is  all  the  more  comprehen- 
sive because  of  its  brevity  (Bottcher).  For  these 
reasons  we  cannot  approve  the  otherwise  possi- 
ble rendering  "if"  (Hitzig)  or  better  still 
"  when  "  (Ewald)  "it  [viz.  the  hand  of  Sheol) 
takes  hold  on  me." 

[Perowne:  Vers.  14-15.  We  have  in  this  pas- 
sage the  strong  hope  of  eternal  life  with  God,  if 
not  the  hope  of  a  resurrection.  In  the  very 
midst  of  the  gloomy  picture  which  he  draws  of 
the  end  of  the  ungodly,  there  breaks  forth  one 
morning  ray  of  light,  the  bright  anticipation  of 
the  final  triumph  of  the  good  over  the  evil.  This 
is  the  inextinguishable  hope  which  animates  the 
Church  of  the  Old  Testament,  as  well  as  that  of 
the  New.  Righteousness  shall  eventually,  must 
in  its  very  nature,  reign  on  earth.  The  wicked 
shall  find  their  end  in  Sheol  (Ps.  ix.  17,  18),  and 
the  righteous  shall  trample  on  their  graves. 
This,  and  not  more  than  this,  seems  to  have  been 
the  meaning  originally  of  the  Psalmist,  in  the 
words,  "  And  the  righteous  shall  have  dominion 
over  them  in  the  morning."  But  now  that  he 
comes  to  speak  of  himself,  and  his  own  personal 
relation  to  God,  he  rises  into  a  higher  strain. 
He  who  knows  and  loves  God  has  the  life  of  God, 
and  can  never  perish.  That  life  must  survive 
the  shock  of  death."  "  God,"  says  the  Psalmist, 
"shall  redeem  my  soul  from  the  hand  of  Hades, 
for  He  shall  take  me,"  as  He  took  Enoch,  and  as 
He  took  Elijah  to  Himself.  We  are  not,  of  course, 
to  suppose  that  the  Sacred  Poet  himself  expected 
to  be  taken  up  alive  to  heaven;  but  those  great 
facts  of  former  ages  were  God's  witnesses  to  man 
of  his  immortality,  and  of  the  reality  of  a  life 
with  Him  beyond  this  world.  It  is  a  hope  based 
on  facts  like  these  which    here  shines  forth.     It 


is  a  hope,  not  a  revealed  certainty.  It  rests  on 
no  distinct  promise;  it  has  not  assumed  the 
definite  form  of  a  doctrine.  But  it  was  enough 
to  raise,  to  cheer,  to  encourage  those  who  saw 
ungodliness  prospering  in  the  world.  The  end 
of  the  wicked  was,  after  all,  a  thick  darkness 
which  had  never  been  penetrated;  the  end  of 
the  righteous,  life  with  God. — J.  F.]. 

Vers.  18-20.   Though  (or,  it  may  be  that)  he 
blessed  his  soul,  etc.    Many  interpreters  fake 
'3  in  the  sense  of  "  because  "  (Syr.,  Flamin.,Calv., 
Heng.,  Hup  )  as  indicating  the  reason  why  such 
a  termination  must  take  place,  still  though  the 
sense  of  "yea  when"  or  "even  though"  Is.  i.  15, 
(Del.  and  others),  as  granting  something  (Ewald, 
Gram.  362),  yet  we  prefer  to  understand  it  in  a 
hypothetic  sense  (as  in  ver.  1G),  as  presenting  a 
possible  case="  it  may  be  that,"  2  Sam.  xvi.  10. 
(Hitzig)— To    "bless   his    soul  "  is    hardly  =to 
"bless  himself  in  his  heart"  Deut.  xxix.  19  "to 
take  his  ease,"  (Syr.,  Flamin.,  and  most  others), 
with    the     positive     enjoyments,    of  eating  and 
drinking,    (Hitzig). — In    ver.    10,    ~m  must    be 
understood,  not  as    in    the  Arabic,  in    the  rare 
sense  of   "  habitations,"   i.  e.  Sheol,   Is.  xxxviii. 
12,  (De  Wette),  but  in    the  usual  one  of   "gene- 
rations," because  it   is    more    natural    to    make 
"  the  soul  "  the  subject    of  this    sentence  (Aben 
Ezra,  Kimchi,  J.  II.  Mich.,  Sachs,  Olshaus.,  Hoff- 
man, Kurtz,   Ewald,  Del..)  than  to  suppose  a  di- 
rect   address    to    the    rich,    (Geier,    Hosen.,    De 
Wette,    Hengsten.,   Hitzig)  ;   or  to    change  NUil 
into  R13'   (Old  Trans.,   Ilupfeld).— To  "see  the 
light "  is    a   common    expression    for  "to  live" 
Ps.  lviii.  9;  Job   iii.   1G  ;  Eceles.    vi.  5,  but    the 
"light."    is    not    necessarily    that    of    the    sun, 
(Hupfeld),  unless  it  be  the  sun  of  eternal  life. — 
The  common    saying  that   men    must  perish  like 
the  beasts,  is    changed    into    the  more   elevated 
one,  that  only  those  who  have  not  a  right  under- 
standing  of  life    shall    perish    like   the    beasts. 
(Hofmann).     There  is  no  reason  for  giving  the 
conditional   clause    "if    he    understand    not,"  a 
positive  sense  as  in  Ps.  xciv.  7,  "and  he  regards 
it  not."  (Hitzig). 


DOCTRINAL    AND    ETHICAL. 

1.  It  is  one  of  the  mysteries  of  the  Divine 
government,  that  worldly  men,  often  and  for  a 
long  time,  enjoy  so  great  prosperity  that  they 
never  think  of  the  end,  and  are  intent  only  to 
increase  their  wealth,  careless  of  God  and  His 
will.  This  mystery  may  disturb  even  a  gracious 
soul,  may  fill  it  with  fear  and  doubt,  and  lead  it 
astray,  especially  when  it  sees  the  godly  suffer 
in  days  of  adversity,  from  the  malice  of  the 
worldly-minded,  to  such  an  extent  that  they 
hardly  know  what  to  do.  In  such  cases  we  want 
an  explanation  that  will  satisfy  all  men  ;  and  it 
is  a  thought  full  of  comfort  that  God  has  fur- 
nished such  a  solution  of  the  mystery,  by  the 
mouth  of  those  who  have  formerly  inclined  to 
Him  t heir  ear. 

2.  To  the  godly — and  to  them  alone — the  con- 
tents of  this  revelation  are  more  comforting 
than  the  form  of  it.  For  death  puts  an  end  to 
the  worldly  man  himself,  and  to  all  the  things  of 
which  he  boasts, — an  end  from   which   all  the 


316 


THE  SECOND  BOOK  OF  PSALMS. 


■wealth  of  earth  cannot  ransom  him  ; — an  end 
full  of  shame,  because  he  has  made  himself  like 
the  irrational  brutes,  and  he  has  no  other  pros- 
pect before  him  than  that  of  going  down  to 
Sheol.  The  godly  man  shares,  indeed,  the  uni- 
versal lot  of  mortals,  but  in  his  personal  life,  he 
is  intimately  united  to  God,  and  has  a  treasure 
far  more  precious  than  perishable  and  deceitful 
riches.  If  redemption  from  the  power  of  Sheol 
be  possible,  God  only  can  effect  it.  And  well 
may  the  pious  man  rejoice  that  it  is  not  merely 
death  that  lays  hands  upon  him.  but  God  Him- 
self, who  will  guide  him  in  such  a  way  that 
through  the  night  he  shall  come  to  the  light,  and 
the  morning  of  triumph. 

HOMILETICAL    AND   PRACTICAL. 

If  we  are  led  by  God's  word  and  held  by  His 
hand,  we  need  fear  neither  the  world,  nor  sin, 
nor  death. — God  conducts  His  own  people  into 
the  light,  through  the  night  of  suffering,  doubt, 
and  death. — Riches  without  God  are  not  only  an 
uncertain  but  a  deceitful  good. — The  world's 
folly,  and  the  wisdom  from  God. — The  false 
security  of  the  children  of  this  world,  and  the 
needless  fear  of  the  godly. — The  vanity  of 
wealth  acquired  and  enjoyed  without  God. — 
Poverty  cannot  disgrace,  and  misfortune  cannot 
harm,  if  we  find  and  hold  fast  to  God. — The 
vanity  of  the  worldly-minded  man  in  his  pur- 
poses and  life. — He  will  not  listen  to  God,  will 
learn  nothing  salutary  either  in  the  world  or 
from  the  world. 

Starke  :  Many  wise  sayings  have  been  ut- 
tered ;  Oh,  that  the  many  would  diligently 
hear  and  act  according  to  them  ! — A  Christian 
needs  heavenly  wisdom  to  guide  him  in  seeking 
his  salvation ;  he  needs  an  illuminated  under- 
standing in  order  that  he  may  flee  from  all  that 
can  injure  his  soul. — The  proper  use  of  music  is 
to  further  devotion  and  the  honor  of  God. — 
How  great  must  be  the  Lord,  who  can  gather  all 
nations  before  Him!  in  whose  presence  the 
meanest  beggar  is  of  as  much  account  as  the 
richest  man  on  earth  ! — The  fear  of  man  is  the 
first  step  towards  apostacy  from  the  known  truth 
of  God  ;  for  this  reason,  a  Christian,  especially 
a  teacher,  should  not  allow  himself  to  be  seduced 
by  it,  but  should  contend  against  it  with  faith 
and  prayer. — Ungodly  men  are  called  oppressors, 
because  they  act  in  an  oppressive  way,  but  here- 
after they  shall  be  so  dealt  with  themselves. — 
The  ungodly  rich  men  are  foolish  in  supposing 
that  they  are  the  sole  owners  of  their  posses- 
sions: no,  they  are  God's,  and  He  can  take  them 
away  at  any  moment,  even  if  they  are  many 
kingdoms. — Great  wealth  easily  begets  pride 
and  forgetfulness  of  God  ;  hence,  those  to  whom 
God  gives  riches  should  keep  their  hearts  with 
all  diligence. — The  longest  life  on  earth  is  noth- 
ing, compared  with  eternity,  yet  our  future  state 
depends  upon  our  conduct  in  this  life.  If  we 
would  be  eternally  happy,  we  must  walk  in  con- 
stant readiness  for  eternity. — A  sinner  cannot 
redeem  himself  from  death,  much  less  from  hell, 
by  his  earthly  possessions,  nor  by  his  own  power. 
— How  different  the  judgments  of  God  from 
those  of  men !  How  many  bow  down  before  the 
rich   and  mighty,  praise  and  pronounce  them 


happy,  though  their  doings  are  in  God's  eyes, 
simply  folly  and  end  only  in  misery  ! — Those 
who  in  the  day  of  grace  are  accepted  by  grace, 
shall  never  be  cast  off. — Riches,  sensual  pleasure, 
and  worldly  glory  are  the  devil's  dangerous 
baits.  Ah!  beware  of  this  poisonous  sugar! — 
The  treasures  which  we  cannot  take  with  us 
when  we  die  are  not  the  true  ones ;  blessed, 
therefore,  is  he  who  gathers  spiritual  treasures, 
and  aims  to  become  rich  in  God. — Far  better  is 
it  to  be  poor  and  pious,  and  retain  God's  grace 
forever,  than  to  be  rich  and  ungodly,  and  bring 
down  upon  ourselves  God's  eternal  wrath. — In 
the  day  of  grace  labor  diligently  to  become  a 
child  of  light,  and  to  walk  as  such,  then  you 
shall,  hereafter,  see  the  light  of  God's  counte- 
nance forever. — Man'3  greatest  dignity  and 
honor,  is  to  have  the  Divine  image  renewed  in 
his  soul  by  the  Holy  Ghost.  But  if  forgetting 
his  Creator,  he  gives  himself  to  vain  things  and 
his  own  sensual  appetites,  he  will  sink  almost 
below  the  level  of  the  brute.  Saladin  ordered  a 
long  spear  with  a  white  flag  attached  to  it  to  be 
carried  through  his  camp,  having  on  it  this  in- 
scription :  "The  mighty  King  Saladin,  the  con- 
queror of  all  Asia  and  of  Egypt,  takes  with  him 
when  he  dies  none  of  his  possessions  but  this 
linen  flag  for  a  shroud."  The  emperor  Severus 
exclaimed  upon  his  death-bed:  "  Omnia  fui,  et 
nihil  mihi  prodest." — Osiander  :  It  is  the  duty  of 
all  men  to  listen  attentively  to  the  word  of  God, 
and  to  follow  its  precepts ;  those  who  despise 
that  word  shall  perish.— Selnekker  :  All  the 
riches  of  the  world  are  nothing  compared  with 
that  genuine  treasure  which  believers  possess 
in  their  knowledge  of  a  gracious  God. — Menzel  : 
The  preacher  should  ever  see  one  Lord,  and  two 
souls.  The  Lord  is  in  heaven,  and  has  called 
him  to  his  office.  Him  he  must  keep  before  his 
eyes,  regardless  of  men  who  trust  in  riches 
which  they  cannot  retain  forever.  The  two 
souls  are  described  in  Ezek.  xxxiii.  :  one  is  the 
sinner's,  the  other  is  the  preacher's.  He  is  re- 
sponsible for  the  first,  and  must  suffer  for  it,  if 
through  his  fault  it  be  given  over  to  condemna- 
tion.— Franke  :  The  proclamation  of  the  word 
of  life  should  also  produce  life. — Renschel  : 
The  service  of  mammon  yields  but  a  poor  re- 
ward. Be  not  deceived. — Frisch  :  Whatever  a 
child  of  the  world  most  highly  esteems,  is  noth- 
ing but  folly. — A  man  possessed  of  earthly 
honors  and  happiness,  if  he  be  not  wise  in 
Divine  things — as  few  are  in  the  hour  of  pros- 
perity— will  find  his  happiness  quickly  at  an 
end,  and  his  future  state  very  miserable. — Tho- 
luck:  Blessed  is  he  who,  when  he  departs,  has 
no  treasures  which  he  is  forced  to  leave  to 
others. — A  rich  man  who  wishes  to  deceive  him- 
self, will  find  many  to  help  him. — The  kingdom 
of  God,  though  for  a  time  not  victorious,  will 
conquer  forever. — Umbreit  :  We  can  be  deliv- 
ered from  the  bondage  of  fear,  only  by  humble, 
quiet  submission  to  God's  will. — The  pious  man 
who  though  scorned  by  the  world,  never  fears 
nor  trembles,  is  God's  hero. — The  more  a  man'3 
heart  cleaves  to  the  perishing  things  of  this  life, 
the  less  he  enjoys  them. — You  may  bargain  for 
and  prize  all  earthly  things,  but  the  soul  has  a 
priceless  value,  for  it  belongs  to  God. — Stier  : 
Prosperous    as    the   ungodly   may    be,    there  is 


PSALM  L. 


317 


comfort  in  the  certainty  that  death  makes  a  sure 
decision,  when  the  proud  children  of  the  world 
shall  perish,  while  the  pious  shall  be  redeemed 
and  accepted  by  God. — Guentuer  :  The  worst 
kind  of  folly  and  self-deception  is  that  of  men 
who  will  not  deem  themselves  to  be  higher  than 
the  brutes,  nor  truly  learn  to  know  themselves, 
nor  work  out  their  salvation  with  fear  and 
trembling. — Diedrich  :  To  live  rightly  is  the 
highest  wisdom,  art,  and  courage. — If  God  be 
our  daily  aim,  we  need  fear  nothing  from  the 
world. — Taube  :  An  appeal  to  every  one  con- 
cerning the  folly  of  the  worldly-minded,  who 
can  neither  be  feared  nor  called  happy  by  the 
children  of  God. — The  awful  nothing  out  of 
which  the  All  in  this  life  is  made. 

[Henry:  The  children  of  God,  though  ever  so 
poor,  are  truly  happy  in  this,  above  the  most 
prosperous  of  the  children  of  this  world,  that 
they  are  well  guarded  against  the  terrors  of 
death,  and  the  judgment  to  come. — The  way  of 
worldliness  is  a  very  foolish  way  ;  they  that  lay 


up  their  treasures  on  earth,  and  set  their  affec- 
tions on  thing3  below,  act  contrary  both  to  right 
reason,  and  their  own  interest. — The  love  of 
the  world  is  a  disease  that  runs  in  the  blood  ; 
men  have  it  by  kind,  till  the  grace  of  God  cures 
it — The  believing  hopes  of  the  soul's  redemp- 
tion from  the  grave  and  reception  to  glory,  are 
the  great  support  and  joy  of  the  children  of  God 
in  a  dying  hour. — They  that  are  rich  in  the 
graces  and  comforts  of  the  Spirit,  have  some- 
thing which,  when  they  die,  they  shall  carry 
away  with  them,  something  which  death  cannot 
strip  them  of.  Bishop  Horne  :  At  the  call  of 
Folly,  what  multitudes  are  always  ready  to  as- 
semble !  But  Wisdom,  eternal  and  essential 
Wisdom  crieth  without,  she  lifteth  up  her  voice 
in  the  streets,  and  who  is  at  leisure  to  attend  her 
heavenly  lectures  ? — Scott  :  What  good  will  it 
do  any  man  to  have  his  name  perpetuated  on 
earth,  when  he  has  no  name  in  the  registers  of 
heaven?— J.  F.] 


PSALM  L. 

A  Psalm  of  Asaph. 

The  mighty  God,  even  the  Lord,  hath  spoken, 
And  called  the  earth  from  the  rising  of  the  sun  unto  the  going  down  thereof. 

2  Out  of  Zion,  the  perfection  of  beauty, 
God  hath  shined. 

3  Our  God  shall  come,    and  shall  not  keep  silence : 
A  fire  shall  devour  before  him, 

Aud  it  shall  be  very  tempestuous  round  about  him. 

4  He  shall  call  to  the  heavens  from  above, 

And  to  the  earth,  that  he  may  judge  his  people. 

5  Gather  my  saints  together  unto  me ; 

Those  that  have  made  a  covenant  with  me  by  sacrifice. 

6  And  the  heavens  shall  declare  his  righteousness : 
For  God  is  judge  himself.     Selah. 

7  Hear,  O  my  people,  and  I  will  speak ; 

0  Israel,  and  I  will  testify  against  thee : 

1  am  God,  even  thy  God. 

8  I  will  not  reprove  thee  for  thy  sacrifices 

Or  thy  burnt  offerings,  to  have  been  continually  before  me. 
i)  I  will  take  no  bullock  out  of  thy  house, 
Nor  he  goats  out  of  thy  folds : 

10  For  every  beast  of  the  forest  is  mine, 
Aud  the  cattle  upon  a  thousand  hills. 

11  I  know  all  the  fowls  of  the  mountains: 
Aud  the  wild  beasts  of  the  field  are  mine. 

12  If  I  were  hungry,  I  would  not  tell  thee : 

For  the  world  is  mine,  and  the  fulness  thereof. 

13  Will  I  eat  the  flesh  of  bulls, 
Or  drink  the  blood  of  goats  ? 


318 


THE  SECOND  BOOK  OF  PSALMS. 


14  Offer  unto  God  thanksgiving ; 

And  pay  thy  vows  unto  the  Most  High : 

15  And  call  upon  me  in  the  day  of  trouble: 

I  will  deliver  thee,  and  thou  shalt  glorify  me. 

16  But  unto  the  wicked  God  saith,  What  hast  thou  to  do  to  declare  my  statutes, 
Or  that  thou  shouldest  take  my  covenant  in  thy  mouth  ? 

17  Seeing  thou  hatest  instruction, 
And  castest  my  words  behind  thee. 

18  When  thou  sawest  a  thief,  then  thou  consentedst  with  him, 
And  hast  been  partaker  with  adulterers. 

19  Thou  givest  thy  mouth  to  evil, 
And  thy  tongue  frameth  deceit. 

20  Thou  sittest  and  speakest  against  thy  brother ; 
Thou  slanderest  thine  own  mother's  son. 

21  These  things  hast  thou  done,  and  I  kept  silence; 

Thou  thoughtest  that  I  was  altogether  such  a  one  as  thyself: 
Bat  I  will  reprove  thee,  and  set  them  in  order  before  thine  eyes. 

22  Now  consider  this,  ye  that  forget  God, 

Lest  I  tear  you  in  pieces,  and  there  be  none  to  deliver. 

23  Whoso  offereth  praise  glorifieth  me : 

And  to  him  that  ordereth  his  conversation  aright  will  I  shew  the  salvation  of  God. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — Out  of  Zion 
a  sublime  and  terrible  manifestation  of  God  is 
made,  like  that  on  Mount  Sinai,  vers.  1-3. 
Heaven  and  earth  are  summoned  as  witnesses, 
while  He  sits  in  judgment,  and  pronounces  sen- 
tence on  His  covenant  people,  vers.  4-6.  He  ex- 
plains to  them  the  first  table  of  the  Law,  vers. 
7-15;  rebukes  them  for  their  misconception  and 
abuse  of  the  ordinances  of  sacrifice,  and  at  the 
same  time  encourages  them  to  the  true  service  of 
Himself,  with  the  promise  of  His  help.  He  next 
describes  and  threatens  to  punish  the  hypocrites 
who  have  His  covenant  on  their  lips,  but  break 
it  in  their  lives,  vers.  16-20,  warning  them  to 
take  good  heed  to  this  Divine  reproof,  vers.  21, 
22,  and  concludes  with  a  general  and  prophetic 
announcement  of  the  fundamental  idea  of  the 
whole  address,  ver.  23.  This  idea,  expressed 
after  the  manner  of  the  prophets,  corresponds 
with  Pss.  xv.  ;  xxiv.  3-6  ;  and  still  more  closely 
with  Pss.  xl.  7-9  ;  li.  8,  9 ;  lxix.  31.  All  these 
passages  have  for  their  basis  the  truth  uttered 
by  Samuel  to  Saul  (1  Sam.  xv.  22).  Of  course 
the  later  prophets  teach  the  same  thing,  but 
there  is  nothing  in  the  character  of  this  Psalm  to 
oblige  us  to  refer  it,  not  to  the  times  of  David, 
but  to  those  of  Joaiah  (Ewald),  .or  to  those  of 
the  so-called  Deutero-Isaiah  (Hitzig).  Nor  is 
there  any  ground  for  objection  to  this,  in  the 
fact  that  Asaph  (concerning  whom  see  Introduc- 
tion, \  2),  as  a  Levite,  belonged  to  the  tribe 
whose  duty  it  was  to  see  that  the  sacrifices  were 
offered  in  accordance  with  the  rules  of  Divine 
service.  For  this  is  equally  applicable  to  the 
prophet  Jeremiah,  (comp.  chap.  vi.  22,  and  Lam. 
ii.  15),  and  the  opinion  is  certainly  ill-founded, 
that  there  is  here  a  general  repudiation  of  the 
Mosaic  sacrifices.     In  this  view   of  it,  many  of 


the  ancient  expositors  referred  the  whole  Psalm 
to  the  abolition  of  the  Mosaic  law  through 
Christ,  while  later  ones  think  that  there  is  some 
indication  of  hostility  to  it  on  the  part  of  the 
author. 

Vers.  1-6.  The  mighty  God,  even  the  Lord 
(ElElohim  Jehovah). — These  three  names  of  God 
are,  by  the  accents,  in  apposition.  Hupf.  thinks, 
without  reason,  that  this  accumulation  of  titles 
is  chilling.  On  the  contrary,  it  awakens  and  in- 
tensifies attention,  as  in  Josh.  xxii.  22,  where 
God  is  described  as  the  Mighty  One,  the  God  de- 
manding reverence,  who  had  revealed  Himself 
in  His  Divine  fulness  in  history.  We  do  not 
approve  the  suggestion  that  the  first  two  words 
should  be  combined— ingens  Deus  (Bottcher).  or 
"the  strong  God"  (Aquil.,  Symm.),  or  "the  God 
of  gods"  (Sept.,  Isaki,  Calviu,  Ewald,  Hupfeld) ; 
nor  do  we  like  the  translation  "  God  is  Elohim 
Jehovah"  (Chald.),  nor  "God,  a  God  is  Jehovah" 
(Hitzig).  This  last  construction  is  connected 
with  the  rendering  of  the  following  line  :  "  He 
speaks,  the  earth  resounds."  This  is  ingenious, 
but  doubtful,  on  account  of  the  change  in  the 
subjects  of  the  two  verbs  standing  in  juxta- 
position ;  nor  is  it  at  all  necessary.  For  in  ver. 
4  the  same  word  is  not  used  as  a  call  to  the  heavens 
and  the  earth  (Ols.,  Hilz.),  i.  e.  for  the  assem- 
bling of  the  Israelites  given  literally  in  ver.  6, 
as  if  heaven  and  earth  were  the  judicial  messen- 
gers (Hupfeld),  or  the  instruments  and  servants 
of  Divine  justice  (Stier).  This  does  not  agree 
with  the  well  known  idiom  of  Scripture,  and 
would  convey  a  monstrous  idea.  On  the  con- 
trary, it  is  quite  common  to  call  heaven  and 
earth  as  witnesses,  Deut.  iv.  26  ;  xxxii.  1 ;  Isa. 
i.  2  ;  Maccab.  ii.  37.  This  also  agrees  well  with 
the  universal  historic  significance  of  the  judg- 
ment seat  before  which  God  orders  His  people  to 
assemble,  and  on  which  He  shines  forth  in  ter- 
rible m  ijesty,  as  when  He  appeared  as  lawgiver 


PSALM  L. 


319 


ou  Mount  Sinai.  We  would  most  naturally  take 
the  "  messengers " — who  are  not  expressly 
named — to  be  the  angels  who  so  often  appeared 
in  visions,  and  in  Matth.  xxiv.  31  are  described 
as  God's  heavenly  servants.  Accordingly  ver.  b' 
declares,  not  the  execution  of  the  order,  or  that 
the  heavens  proclaimed  the  approaching  judg- 
ment of  God,  i.  e.  announced  to  the  parties  that 
God  would  sit  in  judgment  on  them  (Ilupfeld)  ; 
but  thtit  among  the  witnesses  those  celestial  in- 
habitants publicly  proclaimed  the  justice  of  the 
Divine  sentence.  We  must  therefore  regard  ver. 
1  as  the  call  of  God  to  the  whole  earth,  its  con- 
tents being  akin  to,  though  not  synonymous  with, 
the  introductory  formula  of  Go<t's  commands  to 
the  prophet :  "  and  the  word  of  the  Lord  came," 
etc.  (Aquil.,  Synim.,  Theodot.,  Ilupfeld).  God 
does  not  yet  call  upon  the  earth  to  act  as  a  wit- 
ness, (most  commentators),  for  this  would  be  to 
anticipate  the  subsequent  description,  but  He 
demands  its  attention.  For  this  first  address 
precedes  the  Theophany — a  fact  generally  over- 
looked. It  is  not  a  superscription,  or  summary 
statement  of  what  will  afterwards  be  more  fully 
detailed,  but  it  rehearses  the  first  act  of  the  en- 
tire drama. -The  accents  show  that  by  "the  per- 
fection of  beauty,"  we  are  to  understand  not 
God  (Aquil.,  Older  Comments.,  Luther,  Bottcher), 
but  Zion,  not,  however,  the  city  of  Jerusalem, 
but  Mount  Zion,  as  the  residence  of  Jehovah. 
— The  comparison  of  God's  appearance  to  the 
sunrise  occurs  also  Deut.  xxxiii.  2  ;  Pss.  Ixxx.  1 ; 

xciv.  1. — The  negative  7X  in  ver.  3  would  seem 
to  show  that  the  Imperfect  tenses  which  here 
take  the  place  of  Perfects,  are  to  be  understood 
in  an  opuitive  sense,  the  rattier  as  they  are  again 
followed  by  Perfects,  (Ols..  Hengst.,  Hupfeld). 
But  as  in  this  connection  the  wish  simply  means 
the  consent  of  the  speaker,  it  would  be  perhaps 
better  to  take  the  Imperfects  as  Futures,  and  the 
negative  Al,  as  in  Pss.  xxxiv.  6,  xli.  3,  as  indi- 
cating a  pergonal  interest  in  the  mind  of  the 
speaker.  If,  however,  the  sentence  is  part  of  a 
narrative,  and  this  narrative  is  an  account,  not 
of  a  historic  event,  but  of  a  prophetic  vision, 
the  discourse  has  no  reference  to  the  future,  and 
the  certainty  that  God  cannot  keep  silence  may 
as  well  be  expressed  by  the  Present  tense. 
Maurer's  rendering,  neque  est  quod  sileat,  is  good. 
The  phrase  "not  keep  silence,"  can  hardly  be 
understood  to  mean  "  not  tarry  ;  "  nor  can  it  be 
taken  in  the  sense  of  "thunder,"  as  if  in  keep- 
ing with  the  "fire  and  tempest,"  (Ilupfeld  and 
others) ;  but  it  refers  to  reproof,  or  more  exactly, 
to  the  sinner's  next  judicial  sentence. — The  ob- 
ject of  the  "covenant,"  mentioned  in  ver.  5,  is 
not  the  "  sacrifices."  It  was  not  entered  into 
for  the  sake  of  them  (Aben  Ezra);  they  were 
simply  the  ground  of  it,  giving  it  legal  validity 
and  religious  sanctity,  Exod.  xxiv.  5;  Num.  x. 
10;  Ps.  xcii.  4. 

[Perowne:  The  God  of  gods,  Jehovah. — This 
is,  there  can  be  no  doubt,  the  proper  rendering 
of  the  words  El  Elohim. — These  three  names  of 
God  occur  in  the  same  way  in  Josh.  xxii.  22, 
where  they  are  twice  repeated,  and  are  in  like 
manner  separated  by  the  accents.  This  is  the 
only  use  of  the  name  Jehovah  in  the  Psalm, 
Which  is  in  accordance  with  the  general  Elohistic 


character  of  the  Second  book,  but  the  adjunct 
"God  of  gods,"  is  certainly  remarkable. — Alex- 
ander: The  Almighty,  God,  Jehovah.  Almighty 
is  not  an  adjective  agreeing  with  the  next  word 
(the  Mighty  God),  but  a  substantive  in  apposition 
with  it.  The  three  names  are  put  together  in  a 
kind  of  climax.  El,  Elohim,  Jehovgth.  The  first 
represents  God  as  almighty,  the  second,  as  the 
only  proper  object  of  worship,  and  (by  its  plural 
form^  as  perfect,  the  third,  ns  self-existent  and 
eternal,  and  at  the  same  time,  as  the  peculiar 
God  of  Israel. — Perowne  :  Will  not  keep  silence. 
The  optative  seems  to  be  required  by  the  form  of 

the  negative  (l8=/nn),  with  the  second  verb. 
Still,  it  must  be  confessed,  that  the  abrupt  intro- 
duction of  a  wish  here  disturbs  the  flow  of  the 
language,  and  this  is  not  obviated  even  if,  with 
Hupfeld,  we  suppose  this  to  be  a  common 
formula,  in  which  God  is  called  upon  to  mani- 
fest Himself.— J.  F.] 

Vers.  7-15.  I  am  God,  even  Thy  God, — 
These  words  are  designed,  not  simply  to  excite 
attention  (De  Wette),  for  this  has  been  already 
aroused,  as  is  indicated  by  the  intensive  X:  but 
they  declare  the  rightful  title  to  act  as  judge 
(Hupf.  Del.)  Exod.  vi.  2;  xx  2  and  lawgiver,  Ps. 
lxxxi.  11. — The  Divine  reprimand  is  given,  not 
because  the  sacrifices  enjoined  by  the  law  had 
been  omitted.  Israel  had  not  neglected  to  offer 
them,  and  God  was  unmindful  neither  of  them 
nor  of  Israel's  conduct  in  presenting  them  day 
by  day.  But  in  these  material  sacrifices  God 
felt  no  interest,  because,  on  the  one  hand,  men 
could  offer  to  Him  nothing  which  He  did  not  al- 
ready possess,  since  all  creatures  are  His;  and 
on  the  other  hand,  He  had  no  need  of  them,  as 
food  or  as  a  means  of  enjoyment.  It  is  not  said 
that  Israel  had  fallen  into  this  error,  nor  is  there 
any  reproof  in  express  terms.  But  the  lawgiver 
sitting  as  a  judge,  fir*t  presents  and  explains  to 
His  people  standing  before  His  tribunal,  the  law 
of  sacrificial  service,  and  then  leaves  the  appli- 
cation of  it  with  themselves.  This  can  be  the  more 
readily  done,  because  by  the  change  of  the 
negative  into  the  positive  form,  the  exhibition  of 
the  law  becomes  a  direct  exhortation  and  pro- 
mise. Now,  out  of  the  many  sacrifices  pre- 
scribed by  the  law,  some  specially  important 
ones  are  named,  though  not  confined  to  those 
associated  with  thanksgiving  and  certain  kinds 
of  vows.  No  ritualistic  sacrifice  in  itself,  even 
if  offered  in  a  proper  spirit,  with  confession  of 
sin  (Ivimchi),  is  what  God  requires.  But,  in 
terms  derived,  no  doubt,  from  the  sacrificial 
liturgy,  as  in  Ps.  li.  19,  Hos.  xiv.  3,  (Aruoldi 
in  Justin's  Flowers  of  Ancient  Hebrew  Poetry, 
183),  He  insists  upon  an  offering  of  praise  and 
thanksgiving,  instead  of  the  symbol,  the  sincere 
payment  of  vows,  and  a  trustful  call  upon  Him- 
self, as  a  condition  of  such  a  hearing  of  prayer, 
as  should  supply  new  causes  of  praise  to  God, 
(compare  Ps.  lxix.  31).  "  Pay  thy  vows,"  ver. 
14,  means  lulfill  all  the  commandments  of  God, 
according  to  thy  promise  on  entering  into  tne 
covenant,  Exod  xix.  8.  This  is  not  to  be  limited 
to  the  moral  law,  or  the  Ten  Commandments, 
Exod.  xx.  (Baur,  De  Wette),  tor  this  supposes  a 
distinction  never  made  in  the  Old  Testament. 
Nor  are  the   "vows"    thank-offerings  (Lev.  viL 


320 


THE  SECOND  BOOK  OF  PSALMS. 


16  ;  Prov.  vii.  14),  in  a  spiritual  sense,  i.  e.  songs 
of  thanksgiving  (Hupfeld),  for  this  would  need- 
lessly limit  what  is  demanded.  For  Todah  means 
not  simply  "praise"  (Geier,  J.  H.  Mich.),  but 
"praise  and  thanksgiving."  Nor  can  this  be 
taken  only  in  an  individualizing  sense,  as  a  form 
cf  inward  heart  devotion,  in  contrast  with 
merely  outward  worship  (Hengst.),  Without  the 
rendering  "  offer  praises  to  God,  and  thus  pay, 
I.  e.  thou  shalt  pay  thy  vows,  and  then  calling 
upon  me,"  etc.  (Hengst.)  ; — a  rendering  which 
requires  the  unwarranted  insertion  of  the  words 
"  thus  "  and  "  then,"  and  the  -violent  change  of 
the  Imperfect  into  a  Future. — The  prophetic 
character  of  this  Psalm,  and  the  Divine  utter- 
ancein  it,  indicate  aprogress  in  revelation.  This 
is  seen  also  in  such  passages  as  Isa.  i.  11 ;  Hos. 
vi.  6;  Mich.  vi.  6;  Prov.  xxi.  3,  anticipating,  as 
they  do  to  some  extent,  New  Testament  views, 
but  the  same  thing  is  discoverable  even  in  the 
Pentateuch,  in  Deuteronomy,  partly  in  promise, 
partly  fulfilled.  The  legal  definitions  are  treated 
as  normal  expressions  of  the  Divine  will  in  re- 
gard to  the  whole  moral  and  religious  conduct 
of  mankind ;  and  thus  they  are  divested  not 
only  of  their  merely  ceremonial  character,  but 
even  of  their  externality. 

[Barnes  :  To  have  been  continually  before  me, 
E.  V.  (ver.  8).  The  words  "to  have  been"  are 
inserted  by  the  translators,  and  weaken  the 
sense.  The  simple  idea  is  that  their  offerings 
were  continually  before  Him,  i.  e.  they  were  con- 
stantly made.  He  had  no  charge  in  this  respect 
to  bring  against  them.  The  insertion  of  the 
words  "  to  have  been,"  would  seem  to  imply  that 
though  they  had  neglected  the  external  rite,  it 
was  a  matter  of  no  consequence;  whereas  the 
simple  meaning  is  that  they  were  not  chargeable 
with  this  neglect.  It  was  on  other  grounds  alto- 
gether that  a  charge  was  brought  against  them. 
—J.  F.] 

Ver.  10.  But  to  the  wicked,  etc.  The  ad- 
dress turns  from  the  first  to  the  second  table  of  the 
law,  here,  as  in  Exod.  xxiv.  7;  xxxiv.  28,  desig- 
nated as  the  "coveuant;"  and  the  sins  against 
the  sixth,  seventh,  and  eighth  commandments, 
i.  e.  sins  against  one's  neighbor  are  specially 
mentioned.  It  does  not  follow  from  this  nor 
other  like  descriptions,  e.  g.  Isa.  i.  15  ;  lxvi.  3, 
that  the  erring  members  of  God's  people,  those 
who  were  content  with  a  merely  external  wor- 
ship of  Him,  are  always  in  Scripture  identical 
with  the  "wicked,"  and  that  they  are  here  ad- 
dressed as  those  alluded  to  in  ver.  7  and  the  follow- 
ing verse  (Hengst.).  This  is  correct  only  in  so 
far  as  ver.  7  addresses  the  whole  people  and  not 
a  part  of  them,  aud  as  to  this  people  those  belong 
who  are  specially  censured  as  "forgetting  God," 
ver.  22.  There  is  no  previous  threat  of  punish- 
ment, but  only  an  exposition  of  the  law  of  sac- 
rifice, ending  with  an  exhortation  and  a  promise. 
To  this  the  contrast  refers,  and  not  to  different 
classes  or  grades  of  sinners  (most  commentators). 
On  this  account  ver  22  must  be  connected,  not 
with  the  concluding  sentence,  but  with  ver.  21. 

Vers.  16-20.  "What  hast  thou  to  do  to  de- 
clare, etc. — This  is  not  an  inquiry  indicating 
surprise  or  disapproval,  for  the  reason  of  an 
aimless  action,  "  what  can  it  profit  thee  ?"  (De 
Wette).     It  is  an  express  reprimand  of  an  inso- 


lent one,  "How  darest  thou?"  The  construc- 
tion 7  with  the  infinitive  is  changed  into  that  of 
the  infinitive  verb. — The  translation  of  ver.  18: 
"thou  goest  with  him,"  (Chald.,  Sept.,  Vulgate, 
Luther),  grows  out  of  the  derivation  from  the 
word  ]'n.  But  in  this  case  the  vowels  must  be 
placed  thus:  THAI.  The  word  in  our  present 
text  |Hj"V  must  come  from  T\-£l  as  in  Job  xxxiv. 
9,  with  Dj7,  i.  e.  to  have  pleasure  in  the  society 
of  someone. — "Thine  own  mother's  son"  de- 
scribes the  nearest  blood  relationship,  and  con- 
tains an  allusion  to  the  polygamous  relations 
then  common.  Ordinarily  TMi  designates  a 
"brother"  in  a  wider  sense.  The  "blow" 
given  to  him  is  not  a  physical  one  (Hitzig), 
nor  something  given  to  him,  or  laid  in  his  way 
by  which  he  may  receive  a  blow,  like  onavda- 
~kov  (Sept.),  or  offendiculum  (Vulgate,  Gesen., 
Maurer),  but  one  with  the  tongue,  but  not  ne- 
cessarily in  the  sense  of  calumny  (Rab.,  Ewald, 
Hengst.),  though  jflj  is  often  equivalent  to 
"giveaway." — The  "keeping  silence,"  ver.  21, 
is  a  proof  of  Divine  forbearance  designed  to 
lead  men  to  repentance  (Rom.  ii.  4),  though 
often  misinterpreted  by  them.  There  is  no  ques- 
tion asked  here — "should  I  keep  silence?" 
(Hitzig),  nor  in  the  following  line,  where  the 
oratio  obliqua  is  indicated  by  the  infinitive  con- 
struct.— To  translate  the  concluding  verse, 
"And  this  (more  accurately  "these")  is  the 
way  "  (Sept.,  Syr.,  Luther),  gives  the  general 
meaning,  but  it  is  based  on  the  erroneous  read- 
ing Diy,  instead  of  the  one  handed  down  by  the 
Talmud  Dty,  which,  according  to  Isa.  xliii.  19, 
compares  with  xlix.  11 ;  Ezek.  xxi.  25  would  lead 
to  the  sense  of:  to  make,  prepare,  or  to  pave  a 
way  (Bdttcher).  Taking  the  sentence  as  an  in- 
dependent one,  it  would  read  :  "  who  prepares  a 
way"  (Hengst.),  or:  "who  directs  the  way" 
(Hupfeld);  qui  ordinat  viam  (Vulgate,  Geier); 
qui  disposuit  viam  (Calvin,  Maurer.)  But  to  get 
this  ethical  sense,  it  must  be  paraphrased  :  "who 
regulates  his  life  according  to  fixed  principles," 
or  "who  prepares  himself  to  walk  in  the  right 
way."  A  simpler  meaning  perhaps  would  be: 
"  who  prepares  the  way,"  i.  e.  "who  equips  him- 
self for  the  journey"  (Hitzig).  This,  however, 
would  seem  to  refer  the  Psalm  to  the  times  of  the 
Exile.  The  versions  :  "  who  has  a  care  of  his 
walk"  (De  Wette),  "who  walks  carefully" 
(Ewald),  are  either  elliptical  or  involve  gram- 
matical difficulties.  It  is  perhaps  better,  there- 
fore, to  regard  the  sentence  not  as  an  indepen- 
dent one,  but  as  a  continuation  of  the  preceding 
(Del.). 

Ver.  21.  Imagined. — The  Hebrew  verb  origi- 
nally means  to  liken  or  compare,  and  another  of 
the  same  form,  to  be  silent,  so  that  it  is  pecu- 
liarly appropriate  in  this  place,  where  the  men- 
tion of  God's  silence  immediately  precedes,  and 
the  imagining  referred  to  was  a  false  assimila- 
tion of  the  Most  High  to»the  sinner  himself. 

[Alexander:  0  consider  this,  etc.,  ver.  22. 
The  Hebrew  particle  of  entreaty  (M)  is  not  so 
well  expressed  by  the  now  of  the  English  Bible, 
as  by  the  oh  of  the  Prayer  Book  version. — Pe- 
rowne  :  Sacrificeth  thanksgiving,  ver.  23.  The 
verb  is  designedly  employed  in  order  to  mark 


PSALM  L. 


321 


the  nature  of  the  sacrifice  which  God  will  have  ; 
slay  not  victims,  bring  not  animals,  but  bring 
thanksgiving  as  sacrifices.  The  E.  V.  with  its 
rendering  "  offereth  praise,"  loses  slightly  the  dis- 
tinct reference  to  the  Mosaic  sacrifices,  which  are 
not  indeed  absolutely  suspended — the  time  had 
not  yet  come  for  this — but  are  put  in  their  true 
place.  The  very  great  prominence  again  given 
to  thanksgiving,  is  worthy  of  our  careful  notice. 
There  is  no  duty  so  commonly  forgotten. — J.  F.] 

DOCTRINAL   AND   ETHICAL. 

1.  We  must  carefully  distinguish  those  actual 
judgments  of  a  world-historic  significance,  to 
execute  which  God  is  often  said  to  come  down 
from  heaven,  from  that  sitting  in  judgment  on 
His  covenant  people,  which  is  in  this  Psalm  set 
forth  as  a  prophetical  vision,  though  connected 
with  certain  great  historic  events.  For  this 
latter  purpose,  God  appears  in  supreme  majesty  ; 
lie  shines  forth  from  Zion,  that  He  may  reveal 
iu  His  word,  neither  a  new  law  nor  a  new  expo- 
sition of  it,  but  a  Divine  sanction  of  the  deeper 
conception  of  the  law.  And  so  by  exhibiting 
the  real  purport  of  the  law,  while  reprimanding 
and  exhorting  His  people,  He  would  have  it  take 
a  firmer  hold  on  their  consciences,  and  aid  them 
in  a  new  development  of  life. 

2.  Before  God  chastises  His  people,  He  makes 
known  to  them  by  His  word,  how  intensely  He 
hates  sin,  and  how  carefully  He  watches  over 
the  covenant  established  by  Him  under  the 
sinction  of  sacrificial  ordinances.  The  import- 
ance of  this  word  is  enhanced  by  the  certainty 
of  God's  personal  participation  in  them,  and  by 
the  assurance  that  while  graciously  dwelling  in 
the  midst  of  His  people,  He  is  still  sublime  and 
terrible  in  His  majesty.  At  the  same  time  His 
love  is  manifest  in  this:  that  He  makes  known 
to  them  the  judicial  earnestness  of  His  royal 
administration,  by  symbols,  whose  design  and 
meaning  could  not  be  misunderstood,  (Exod.  xx. 
17;  Deut.  iv.  24;  ix.  3 ;  xxxii.  22;  1  Kings  xix. 
11;  Heb.  xii.  2(J) ;  and  that  before  punishing 
them,  He  instructs,  warns,  exhorts  them, 
mingling  both  threats  and  promises  with  the  ex- 
position of  His  law.  As  in  His  first  proclama- 
tion, so  now,  He  claims  the  authority  of  the 
only  true  God,  the  Lord  of  heaven  and  earth; 
the  God  whom  the  people  of  Israel  had 
acknowledged  and  accepted  as  their  God. 

3.  The  real  character  of  God  and  His  holy 
will  was  utterly  misconceived,  when  the  sacri- 
fices of  the  law  of  Moses  were  viewed  as  gifts  of 
man  that  satisfied  a  want  of  the  Divine  nature, 
or  as  performances  by  which  a  sinner  fulfilled 
his  moral  obligations,  or  could  redeem  himself 
from  the  guilt  and  punishment  of  his  transgres- 
sions. If  God  had  such  a  want,  since  He  is 
Lord  of  all  things,  He  had  no  need  of  looking  to 
man  for  its  supply.  As  the  Omnipotent  and 
Omniscient  One,  He  could  refresh  Himself  when 
and  where  He  pleased.  But  His  nature  is 
spiritual,  and  therefore  subject  to  no  such  neces- 
sities. What  He  desired  was  not  the  correct  ob- 
servance of  legal  rites,  but  a  far  higher  thing, 
ver.  12,  the  discharge  of  those  moral  and  reli- 
gious duties  of  which  these  rites  were  simply  the 
symbolic  expression. 

21 


4.  God's  commands  must  be  expounded  in 
order  that  they  may  be  learned  and  understood, 
but  this  is  only  as  a  means  to  an  end,  viz :  their 
actual  fulfillment.  When  the  law  speaks  of  sins, 
it  does  so,  not  to  influence  our  evil  passions,  but 
to  make  us  see  the  hatefulness  of  sin,  to  warn 
against  the  dangers  that  surround  us,  and  to 
awaken  that  holy  fear  which  leads  to  repent- 
ance, and  guards  against  abusing  God's  pa- 
tience, and  goodness,  and  grace.  For  the  wrath 
of  God  is  as  terrible  as  His  grace  is  lovely. 

5.  The  first  and  most  natural  duty  of  those 
who  are  received  into  the  covenant  of  grace,  is 
gratitude.  The  expression  of  it  in  word  and 
work,  is  acceptable  to  God  only  when  it  era- 
braces  obedience  both  to  the  first  and  second 
tables  of  the  law.  True  gratitude  is  not  bounded 
by  a  legal  command,  or  the  letter  of  an  appoint- 
ment, but  it  passes  over  into  the  domain  of  love. 
Thus  it  paves  a  way  for  an  ever-enlarging  ex- 
perience, and  an  ever-deepening  conception  of 
the  salvation  of  God — a  way  leading  out  of  the 
Old  Testament  into  the  New. 

HOMILETICAL    AND   PRACTICAL. 

One  and  the  same  God  delivers  the  law  to  His 
people,  explains  it  to  His  church,  and  accom- 
plishes it  in  those  whom  He  graciously  pardons. 
— Grace  not  only  deserves  our  gratitude,  but 
it  works  it  in  us  and  blesses  it. — God's 
commands  must  not  only  be  learned  and  spoken 
about,  but  must  also  be  obeyed. — The  wrath  of 
God  is  as  terrible  as  His  grace  is  lovely;  and 
yet  in  each  of  them  the  majesty  of  the  Heavenly 
King  is  alike  revealed. — Think  what  God  is, 
consider  what  God  does,  observe  what  God  wills. 
— Gratitude  is  not  only  the  best  offering  for 
grace  received,  but  also  the  foundation  most  ac- 
ceptable to  God,  of  new  prayers  for  needed 
help. 

Luther  :  To  call  upon  God  in  times  of  trouble, 
and  to  thank  Him  for  His  aid,  is  the  truest  wor- 
ship, the  most  acceptable  sacrifice,  aud  the  pro- 
per way  to  salvation. 

Stakke  :  God  speaks!  who  would  not  dili- 
gently attend  ?  He  who  despises  His  words, 
despises  God  Himself,  and  such  an  one  shall  be 
despised  himself. — The  fairest  ornament  of  a 
laud  or  a  locality,  is  the  confession  of  the  doc- 
trine of  Christ  and  a  godly  walk. — As  the  sweet- 
est wine  may  become  the  most  acid  vinegar,  and 
the  most  pleasant  summer  day  may  end  iu  the 
severest  thunder-storm,  so  the  wanton  abuse  and 
contempt  of  God's  grace  is  followed  by  the  most 
fearful  punishment. — Remember,  O  man  !  how 
many  witnesses  there  are  of  thy  conduct. — 
Heaven  and  earth  must  testify  before  God  that 
His  judgment  of  the  despisers  of  His  grace  is 
perfectly  just. — Divine  service  without  faith  dis- 
pleases God  more  than  it  honors  Him. — Think 
not  that  God  needs  thy  service,  or  that  He  gets 
any  advantage  thereby. — But  to  thyself,  the  true 
service  of  God  is  the  greatest  blessing  and  bene- 
fit.— The  Christian's  first  vow  is  that  made  to 
God  in  Baptism — to  serve  and  believe  in  Him; 
his  first  and  chiefest  care  should  be  to  see  that 
this  vow  is  not  broken. — All  those  hate  discipline 
who,  while  they  know  and  perhaps  teach  others 
the  word  of  God,  are  not  themselves  brought  by 


322 


THE  SECOND  BOOK  OF  PSALMS. 


it  to  true  repentance,  faith,  and  holiness. — 
Esteem  no  sin  trifling  because  punishment  does 
not  quickly  follow  it. — What  is  loaned  for  a  long 
time  must  not  be  regarded  as  a  gift. — God  looks 
upon  the  wickedness  of  men,  not  because  He  has 
pleasure  in  it,  but  to  afford  them  time  for  repent- 
ance, and  to  cut  off  all  excuses  for  it. — When  the 
period  of  grace  is  passed,  no  hope  of  salvation 
is  left;  and  he  who  has  not  found  the  true 
Siviour,  will  never  find  another. — To  see  Jesus 
here  by  faith,  and  hereafter  face  to  face,  is  a  suf- 
ficient reward  for  those  who  are  now  diligent  in 
offering  sacrifice  to  God. — Reichel  :  People  are 
reprehensible,  not  for  going  to  the  Holy  Supper, 
but  because  while  going  to  it  they  continue  to 
live  in  all  sorts  of  sins  and  abominations. — 
Arndt:  Gratitude  includes  many  virtues,  e.  g. 
the  knowledge  of  God,  for  it  recognises  Him  as 
the  source  of  all  good  ;  the  fear  of  God,  or  the 
filial  fear,  which,  as  a  child,  receives  all  benefits 
from  God  as  a  father  ;  humility,  or  the  conscious- 
ness that  we  have  nothing  in  ourselves,  but  get 
everything  from  God. — Richter:  From  Sinai 
Jehovah  spake  as  a  Lawgiver;  from  Zion,  as  a 
Saviour  ;  from  His  throne  He  speaks  in  both 
characters,  to  the  whole  human  race. — The  more 
heartily  you  give  thanks,  the  richer  and  greater 
cause  for  thanksgiving  shall  you  receive. — 
Stier  :  God,  before  whose  judgment-seat  stand 
only  those  holy  ones  who  have  entered  into  cove- 
nant with  Him  by  sacrifice,  explains  to  His  err- 
ing and  offending  people  that  true  way  of  sacri- 
fice that  leads  to  salvation. — Those  offenders  who 
mean  to  sin  and  offer  sacrifice  at  the  same  time 
shall  certainly  be  punished. — Umbreit  :  Heaven 
and  earth  shall  be  witnesses,  while  God  judges 
His  people. — The  new  commandment  of  the  pure 
and  true  worship  of  God. — Unbridled  iniquity 
leads  men,  step  by  step,  from  one  abomination 
to  another. — Guentiier  :  Are  we  really  sincere 
and  honest  in  rendering  our  service  to  God?    Is 


there  no  concealed  hypocrisy  of  any  kind  within 
us?  Listen  attentively  :  none  at  all?  Taube  : 
The  majestic  appearance  of  the  Lord  when  He 
comes  as  a  judge,  and  to  testify  to  His  people 
concerning  His  true  worship,  and  the  hypo- 
critical service  of  the  ungodly.  Judgment  be- 
gins at  the  house  of  God,  but  it  also  makes  mani- 
fest His  faithful  ones. — Deichert  :  Our  God 
shall  come,  and  not  keep  silence.  1.  How  He 
comes.  2.  What  He  finds  amongst  us.  3.  What 
He  has  to  say  to  us  about  it. — Ahlfeld  :  How 
does  the  Christian  enter  the  new  year?  1.  With 
thanks.  2.  With  confession.  3.  With  prayer 
(according  to  vers.  14-16). — Heubner:  The  pro- 
per way  of  calling  upon  God.  1.  Wherein  it 
consists.  2.  What  should  induce  us  to  do  it. 
3.   How  we  are  prepared  to  do  it. 

[Barnes  :  The  general  ideas  in  this  Psalm  are : 
(1.)  That  there  is  to  be  a  solemn  judgment  of 
mankind;  (2.)  that  the  issues  of  that  judgment 
will  not  be  determined  by  the  observance  of  the 
external  forms  of  religion ;  (3.)  that  God  will 
judge  men  impartially  for  their  sins,  though 
they  observe  these  forms  of  religion  ;  and  (4.) 
that  no  worship  of  God  can  be  acceptable  which 
does  not  spring  from  the  heart. — Henry  :  (1.) 
It  is  not  enough  for  us  to  offer  praise,  but  we 
must  withal  order  our  conversation  aright — 
thanksgiving  is  good,  but  thanksliving  is  better. 
(2.)  Those  that  would  have  their  conversation 
aright,  must  take  care  and  pains  to  order  it;  to 
dispose  it  according  to  rule  ;  to  understand  their 
way  and  to  direct  it.  (3.)  Those  that  take  care 
of  their  conversation  make  sure  their  salvation  ; 
them  God  will  make  to  see  His  salvation ;  for  it 
is  a  salvation  ready  to  be  revealed ;  He  will 
make  them  to  see  it  and  enjoy  it,  to  see  it,  and 
to  see  themselves  happy  in  it  forever.  Note  : 
The  right  ordering  of  the  conversation  is  the 
only  way,  and  it  is  a  sure  way  to  obtain  the 
great  salvation.— F.J 


PSALM   LI. 

To  the  chief  Musician,  a  Psalm  of  David,  when  Nathan  the  prophet  came  unto  him,  after  he  had  gone  in 

to  Bath-sheba. 


Have  mercy  upon  me,  O  God,  according  to  thy  lovingkindness : 
According  unto  the  multitude  of  thy  tender  mercies  blot  out  my  transgressions. 

2  Wash  me  thoroughly  from  mine  iniquity, 
And  cleanse  me  from  my  sin. 

3  For  I  acknowledge  my  transgressions : 
And  my  sin  is  ever  before  me. 

4  Against  thee,  thee  only,  have  I  sinned, 
And  done  this  evil  in  thy  sight : 

That  thou  mightest  be  justified  when  thou  speakest, 
And  be  clear  when  thou  judgest. 


PSALM  LI. 


323 


5  Behold  I  was  shapen  in  iniquity ; 

And  in  sin  did  my  mother  conceive  me. 

6  Behold,  thou  desirest  truth  in  the  inward  parts  : 

And  in  the  hidden  part  thou  shalt  make  me  to  know  wisdom. 

7  Purge  me  with  hyssop,  and  I  shall  be  clean  : 
Wash  me,  and  I  shall  be  whiter  than  snow. 

8  Make  me  to  hear  joy  and  gladness  ; 

That  the  bones  which  thou  hast  broken  may  rejoice. 

9  Hide  thy  face  from  my  sins, 
And  blot  out  all  mine  iniquities. 

10  Create  in  me  a  clean  heart,  O  God ; 
And  renew  a  right  spirit  within  me. 

11  Cast  me  not  away  from  thy  presence; 
And  take  not  thy  Holy  Spirit  from  me. 

12  Restore  unto  me  the  joy  of  thy  salvation ; 
And  uphold  me  ivith  thy  free  Spirit. 

13  Then  will  I  teach  transgressors  thy  ways  ; 
And  sinners  shall  be  converted  unto  thee. 

14  Deliver  me  from  bloodguiltiness,  O  God,  thou  God  of  my  salvation  : 
And  my  tongue  shall  sing  aloud  of  thy  righteousness. 

15  O  Lord,  open  thou  my  lips  ; 

And  my  mouth  shall  shew  forth  thy  praise. 

16  For  thou  desirest  not  sacrifice  ;  else  would  I  give  it  : 
Thou  delightest  not  in  burnt  offering. 

17  The  sacrifices  of  God  are  a  broken  spirit: 

A  broken  and  a  contrite  heart,  O  God,  thou  wilt  not  despise. 

18  Do  good  in  thy  good  pleasure  unto  Zion  : 
Build  thou  the  walls  of  Jerusalem. 

19  Then  shalt  thou  be  pleased  with  the  sacrifices  of  righteousness,  with  burnt  offering 

and  whole  burnt  offering  : 
Then  shall  they  offer  bullocks  upon  thine  altar. 


EXEGETICAL   AND   CRITICAL. 

Its  Contents  and  Composition. — A  peniten- 
tial Psalm  of  an  almost  evangelical  spirit  and 
character,  "  which  has  been  used  by  the  Church 
in  song  and  prayer  oftener  than  any  other  in 
the  Psalter"  (Luther).  For  the  proper  for  expia- 
tion through  the  mercy  of  God  (vers.  1-2)  is 
founded  upon  the  penitent  confession  of  his  own 
grievous    transgressiou  (vers.  3-4)    and   the  ns- 

/surance  that  he  who  has  been  conceived  and  born 
in  sin  can  obtain  truth  and  wisdom  only  from  God 
(vers.  5,  0).  On  this  foundation  rises  at  first  a 
double  prayer  for  forgiveness  of  sins  (vers.  7-9) 

/  and  renewal  through  the  Holy  Spirit  (vers.  10-12) ; 
then  follows  the  vow  of  thanksgiving,  partly  in  the 
instruct/ hi  of  sinners  unto  conversion,  partly  in  the 
personal  praise i  of  God  (vers.  13-15),  because  the 
will  of  God  is  not  that  external  sacrifices  should 
be  brought,  but  He  desires  spiritual  contrition  of 
heart  (vers.  17,  18);  finally  there  is  an  interces- 
sion in  behalf  of  the  bestowal  of  grace  upon  the 
entire  people,  in  order  that  they  may  be  in  the 
right  condition,  with  true  disposition  to  offer 
likewise  the  external  ritual  sacrifices  at  Jerusalem 
prescribed  in  the  law  (vers.  18,  19).  It  is  very 
natural  to  suppose  that  the  last  two  verses  are  a 


later,  perhaps  liturgical  addition  (Venema, 
Rosen.,  Maurer,  Koster,  Tholuck  [Perowne,  et 
al.~\,  yet  this  is  not  entirely  necessary  (vide  vers. 
18,  19).  Still  less  are  we  compelled,  in  order  to 
maintain  the  authenticity  of  the  composition  of 
this  Psalm,  to  descend  to  the  time  of  the  exile  at 
Babylon  (De  Wette),  and  explain  it  as  a  prayer 
of  the  nation  (Paulus,  Olsh.),  or  ascribe  it  to  the 
author  of  Is.  xl. — lxvi.,  as  a  prayer  of  the  pro- 
phet, to  support  him  in  his  calling  ( Ilitzig).  The 
latter  reference  to  the  prophet's  calling  is  forced 
by  the  most  violent  explanations.  The  undoubted 
similarities  with  Isaiah  are  not  limited  to  the 
last  chapters,  so  that  it  is  more  natural  to  sup- 
pose a  manifold  use  of  this  Psalm  by  the  prophet 
Isaiah  (Delitzsch),  and  emphasize  the  thorough- 
going reference  to  2  Sam.  xii.  (Hengsl.),  and 
indeed  in  these  very  expressions  and  turns  of 
thought,  which  are  not  as  it  were  usual  phrases 
( Ilupfeld),  but  relate  to  that  very  transgression 
of  David  and  its  consequences,  which  is  men- 
tioned in  the  title.  The  fact  that  this  title  uses 
the  same  word  to  designate  the  official  coining  of 
Nathan  to  David,  and  the  sexual  coming  of  Da- 
vid to  Bathsheba  (2  Sam.  xi.  4,  comp.  Gen.  vi. 
4  :  xvi.  2).  shows  a  carelessness  of  Hebrew  style 
(Delitzsch)  rather  than  a  significant  antithesis 
(Slier,  Hengst.).     At  any  rate  "*tf£0  is  not  to  be 


324 


THE  SECOND  BOOK  OF  PSALMS. 


regarded  &s=such  as,  expressing  the  corres- 
pondence of  guilt  and  punishment;  but  it  is  to 
be  taken  as  a  particle  of  time=when,  which,  con- 
nected with  the  perfect  (1  Sam.  xii.  8 ;  2  Sam. 
xii.  21),  receives  the  meaning=a//er  that,  and  in- 
dicates the  pluperfect.  Compared  with  Ps.  vi. 
and  xxxviii.  the  feelings  expressed  here  are  in  a 
more  advanced  stage,  whilst  the  situation  is  the 
same.  Ps.  xxxii.  carries  out  what  is  promised 
here  in  ver.  13. 

Sir.  I.  Ver.  1.  According  to  the  great- 
ness of  Thy  compassion  blot  out  my  trans- 
gressions.— The  plurality  of  his  transgressions 
is  not  to  be  explained  historically  but  psycholo- 
gically. He  prays  that  they  may  be  blotted  out 
or  wiped  away,  either  as  letters,  Ex.  xxxii.  32  ; 
Num.  v.  23  ;  comp.  Pss.  ix.  5  ;  lxix.  23,  from  the 
book  of  guilt  (J.  H.  Mich.,  Rosen.,  et  al.),  or  as 
clouds  from  the  heavens  by  a  wind,  Is.  xlii.  22 
(Delitzsch).  In  this  connection,  however,  we 
are  not  to  think  of  the  figure  of  filth  (Stier),  but 
of  the  idea  of  entire  removal,  2  Kings  xxi.  13 
(Hupfeld). 

Ver.  2.  "Wash  me  thoroughly,  or  wash  me 
much.  "i^^J^  is  hardly  the  full  form  of  the  im- 
per.  hiphil,  for  which2"Vl  is  the  shortened  form 
(Geier,  Rosen.,  De  Wette,  Stier  after  Aben  Ezra 
and  Kimchi),  although,  at  times,  the  imperative 
of  the  auxiliary  verb  and  the  imperative  of  the 
principal  verb,  follow  one  another  without  the 
conjunction  1,  comp.  1  Sam.  ii.  3  (Gesen.  §  139, 
3  6.);  but  it  is  the  infin.  absolute  (Kimchi,  J.  H. 
Mich,  alternately,  Hitzig,  Hengst.,  Hupfeld), 
used  as  an  adverb  (Ewald,  g  240  e.,  280  c,  Gesen. 
\  128,  2),  and  here  placed  before  the  verb  with 
emphasis,  as  in  Ps.  cxxxi.  7,  before  the  noun. 
The  icashing  is  expressed  by  a  verb  which 
usually  refers  to  cleansing  the  clothing  by  means 
of  kneading,  and  thus  designates  the  iniquity  as 
filth  deeply  soiling  him. — Make  me  clean 
from  my  sin. — This  verb  is  used  at  the  same 
time  for  declarative  and  actual  purification,  and 
represents  the  sin  as  a  leprosy. — It  is  unneces- 
sary to  inquire  whether  all  these  expressions  re- 
fer more  to  the  objective  greatness  of  the  guilt, 
in  reference  to  which  the  greatness  of  Divine 
compassion  is  emphasized  (Calvin,  Geier,  et  al.), 
or  to  the  subjective  strength  of  the  feelings 
(Hupfeld).  For  if  the  consciousness  of  his  sin  is 
directly  mentioned  as  constantly  before  the  Psalm- 
ist, whether  as  a  ground  of  longing  and  prayer 
for  forgiveness  (Calvin,  J.  H.  Mich.,  Stier,  et 
al.),  or  as  a  motive  for  the  fulfilment  of  this  pe- 
tition, because  his  confession  indicates  the  pre- 
sence of  the  condition  of  forgiveness  (Geier,  Ro- 
sen., Hengst.):  he  yet  likewise  afterwards  not 
only  mentions  blood-guiltiness,  in  ver.  14,  but  in 
the  immediate  course  of  the  thought,  ver.  4,  de- 
signates sin  as  evil  before  the  eyes  of  God  (Is.  lxv. 
12;  lxvi.  4),  and  ver.  5  brings  it  in  connection 
with  the  universal  human  sinfulness,  and  indeed 
not  as  an  excuse  (Flamin.  and  Rosen,  after  some 
Rabbins),  but  as  a  testimony  to  the  depth  of  ruin 
and  the  enormity  of  transgression. 

Str.  II.  Ver.  3.  For  my  transgressions  I 
know. — [Peiowne  :  "  There  is  no  need  to  ren- 
der with  the  A.  V.  'I  acknowledge,'  though  no 
doubt  the  confession  of  sin  is  implied.  That, 
however,  is  not  here  prominent,  but  rather  that 


discernment  of  sin  and  of  its  true  nature  which 
leads  to  a  confession  of  it." — C.  A.  B.] 

Ver.  4.  Against  Thee  alone,  etc. — This  ex- 
pression does  not  say  that  the  sin  in  question  is 
to  be  regarded  as  idolatry,  that  is,  as  sin  against 
the  one  only  true  God  (Paulus),  or  as  a  then  (in 
the  exile  or  in  the  Maccabean  time)  unparalleled 
guilt  (Olsh.).  It  certainly  is  not  against  the  refer- 
ence to  the  transgression  of  David  against  Bath- 
sheba  and  Uriah.  It  does  not  mention  this  fact, 
but  emphasizes  the  sinfulness  of  it,  and  shows 
that  the  speaker,  in  the  sincerity  and  strength 
of  his  penitence,  which  corresponds  with  the 
depth  of  his  knowledge  of  his  sin,  has  in  mind, 
not  the  injuries  done  to  men,  but  his  relation  to 
God,  which  was  thereby  disturbed,  to  whom  the 
sin  as  such  refers,  that  is  to  say,  according  to  its 
idea  and  nature,  solely  and  alone.  The  word 
alone  is  not  superfluous  (Flacius),  since  it  is 
rather  indispensable  to  express  the  thought  indi- 
cated above.  Yet  we  must  not  limit  the  em- 
phasis and  tone  to  this  word,  but  at  the  same  time 
extend  it  to  the  word  "  sinned."  For  the  con- 
ception and  designation  of  the  nature  of  sin  as 
opposition  to  the  holy  will  of  God,  who  not  only 
alone  recognizes  the  springs  of  sinful  action  in 
the  interior  of  man  (Kimchi),  but  is  the  only  su- 
preme lawgiver  and  judge,  discloses  a  frame  of 
mind  (Hupfeld)  in  which  the  religious  reference 
to  God  alone  is  felt  (Flamin.,  Rosen.,  Maurer,  De 
Wette),  and  therefore  likewise  urges  to  the  seek- 
ing of  purification  and  sanctification  in  God  alone 
(Isaki,  et  al.).  But  this  conception  and  desig- 
nation is  neither  brought  about  by  an  abstraction 
from  the  appearances  of  sin,  nor  does  it  spring 
from  a  merely  subjective  frame  of  mind  and  feel- 
ing, but  it  originates  from  a  knowledge  of  the  es- 
sential relation  of  sin,  and  hence  the  objective 
truth  of  the  clause  is  to  be  maintained.*  For 
since  Wq)_=iva.  states  not  the  consequences  but 
always  the  design  or  the  aim,  and  moreover  the 
context  as  well  as  the  character  of  David  ex- 
cludes the  interpretation  that  the  Psalmist  con- 
fesses, that  he  has  sinned  with  the  design  or  to 
the  end  that  the  righteousness  of  God  might  be- 
come manifest ;  these  words  must  not  be  referred 
back  to  the  thoughts  contained  in  the  prayer, 
ver.  1,  or  in  the  confession,  ver.  3,  but  must  be 
put  in  the  closest  connection  with  the  words: 
"against  Thee  alone  "  and  "the  evil  in  Thine 
eyes."  It  is  not  necessary  then  to  insert  the 
words:  "  this  I  confess"  (Olsh.,  von  Leng. ).  The 
Psalmist  has  by  the  confession  in  ver.  4  already 
renounced  excuses  and  self-justification,  and  in- 
deed every  thought  which  might  include  an  accu- 
sation against  God,  at  the  same  time,  moreover, 
by  putting  his  act  under  the  head  of  actions  con- 

*  [Perowne:  "  All  pin  as  sin,  is  and  must  be  against  God. 
All  wrong  done  to  our  neighbor  is  wrong  done  to  one  cre- 
ated in  the  imige  of  God  ;  all  tempting  of  our  neighbor  to 
evil  is  tilting  the  part  of  Satan  against  God,  and  so  far  as 
in  us  lies,  defeating  God's  good  purpose  of  grace  towards 
him.  All  wounding  of  another,  whether  in  body  or  soul, 
is  a  sin  against  the  goodness  of  God."  Vide  1  Cor.  viii.  12  ; 
Matt.  xxv.  40,  45.  Hengstenberg:  "  How  must  David  have 
trembled,  how  must  he  have  been  seized  with  shame  and 
grief,  when  he  referred  everything  to  God,  when  in  Uriah  he 
saw  only  the  image  of  God,  the  Holy  One,  who  deeply  re- 
sented that  injury, — the  gracious  and  compassionate  One,  to 
whom  he  owed  such  infinitely  rich  benefits,  who  had  lifted 
him  up  from  the  dust  of  humiliation,  had  so  often  delivered 
him,  and  had  also  given  him  the  promise  of  bo  glorious  a  fu- 
ture !  "— C.  A.  B.] 


PSALM  LI. 


325 


demned  by  God,  by  condemning  himself,  he  thus 
fulfills  the  purpose  that  the  righteousness  and 
purity  of  God  should  be  presented  and  recog- 
nized in  fact.  The  appearance  of  doing  away 
with  human  freedom  and  of  a  Divine  predestina- 
tion of  evil,  which,  moreover,  Calvin  did  not 
find  here,  originates  mostly  from  the  fact  that 
the  speaking  and  judging  of  God  is  usually  re- 
ferred directly  and  immediately  to  the  condemn- 
ing oracle  of  Nathan,  which  it  is  admissible  to 
make  use  of  here  only  in  a  general  way.  Of 
course  the  reference  is  not  to  a  judicial  judg- 
ment of  God  absolving  an  accused  person,  as  if 
the  meaning  were  that  no  one's  right  is  injured 
when  God  Himself  is  the  offended  person,  and 
He  bestows  His  grace  upon  the  person  who  is 
deficient  (Ilitzig) ;  still  less  is  it  of  the  speaking 
and  internal  judgment  of  God  in  the  conscience 
of  man  (De  Wette,  Hupfeld).  The  expression  is 
a  general  one,  and  is  thus  taken  by  the  Apostle 
Paul,  Rom.  iii.  4,  and  secured  from  misinterpre- 
tation and  misuse  by  a  fuller  explanation  of  the 
facts  of  the  case.*  The  sense  is  not  essentially 
altered,  although  he  cites  from  the  Septuagint, 
which  has  the  noun  "  in  Thy  words,"  instead  of 
the  infinitive,  and  has  taken  the  word  POT  in  ac- 
cordance with  the  usage  of  the  Syriac,  in  the 
meaning  of  "conquer,"  "overcome,"  instead  of 
"  be  pure,"  and  has  taken  the  active  "judge" 
as  passive,  which  then,  with  respect  to  this  pas- 
sage of  the  Psalm,  the  interpreters  with  this 
conception,  refer  to  the  offence  which  the  fall  of 
a  man  like  David  had  given  (Calvin).  The  un- 
usual pointing  of  •"pnijl,  as  the- infinitive  Kal, 
appears  to  have  been  chosen  for  the  sake  of  simi- 
larity of  sound  with  the  parallel  ^tODtlO. 

Sir.  III.  Ver.  5.  Behold,  in  guilt  was  I 
born,  etc. — The  Psalm  does  not  refer  to  an  adul- 
terous action  on  the  part  of  his  mother,  of  a 
sinful  condition  of  birth  and  generation  (Isaki), 
although  the  word  DJV  is  generally  used  of  the 
lust  of  animals,  Gen.  xxx.  41  ;  xxxi.  10,  it 
merely  refers  to  descent  from  sinful  parents  (Job 
xiv.  4),  and  inborn  sinfulness,  which  with  its  guilt 
and  its  ruin  is  transmitted  from  parents  to  chil- 
dren, by  means  of  natural  propagation,  so  that 
they  are  infected  with  sin  from  their  mother's 
womb  and  from  their  youth,  Gen.  vi.  5  ;  viii.  21 ; 
Ps.  Iviii.  4. 

Ver.  6  Behold,  Thou  delightest  in  truth 
in  the  reins,  etc. — Since  God's  good  pleasure 
and  desire  is  directed  to  a  truth  present  in  the 
reins  as  the  seat  of  the  tenderest  feelings 
(Chald.,  Jerome,  Rabbins,  Gesenius,   Delitzsch), 

*  [Perowne :  "The  Biblical  writers  drew  no  sharp,  accurate 
line  between  events  as  the  consequence  of  the  Divine  order, 
and  events  as  following  from  the  Divine  purpose.  To  them 
all  was  ordained  and  designed  of  God.  Even  sin  itself,  in  all 
its  manifestations,  though  the  whole  guilt  of  it  rested  with 
man,  did  not  flow  uncontrolled  but  only  in  channels  hewn 
for  it  by  God,  and  to  subserve  His  purposes.  Hence,  God  is 
said  to  have  hardened  Pharaoh's  heart,  to  have  put  a  lying 
spirt!  in  the  month  of  the  prophets,  to  doevil  as  well  as  good 
in  the  city,  and  the  like.  We  must  not  expert  therefor,,  th.it 
the  Hebrew  mind,  profoundly  impressed  as  it  was  with  the 
great  phenomena  of  the  universe,  and  beholding  in  each  the 
immediite  finger  of  God,  but  altogether  averse  from  philo- 
sophical speculation,  should  have  exactly  defined  for  itself 
the  distinction  between  an  action  viewed  "as  the  OOlUtqumet, 

and  the  same  action  viewed  as  the  end  of  another  action, 

The  mind  which  holds  the  simple  fundamental  truth  that  all 
is  of  God,  may  also  hold,  almost  as  a  matter  of  course,  that 
all  is  designed  of  God." — C.  A.  B.] 


or,  according  to  another  derivation  of  the  word: 
in  the  hiding-place,  that  is  to  say,  in  the  most  se- 
cret depths  of  the  heart  (Sept.,  Syriac,  Jerome, 
Aben  Ezra,  Luther,  Calvin,  and  most  interpre- 
ters); he  must  pray  that  God  will  make  known 
wisdom  in  the  hidden  parts.  It  does  not  mean 
secret  wisdom,  an  understanding  of  the  typical 
sense  of  the  Old  Testament  ceremonies,  or  a 
deeper  insight  into  the  guidance  of  God,  and  into 
the  secret  of  the  atonement  (most  of  the  older 
interpreters,  recently  Stier),  but  according  to 
the  accents  and  the  context,  the  correlative  of 
truth,  the  practical  wisdom  of  life,  which  God  is 
to  make  known  in  the  hidden  parts,  that  is  to 
say,  internally  in  the  heart,  Job  xxxviii.  36 
(Rosen.,  Hengstenberg,  recent  interpreters).  It 
is  too  narrow  to  regard  truth  as  truthfulness,  or 
sincerity  in  the  knowledge  and  confession  of  sin 
(J.  H.  Mich.,  Tholuck,  et  al.)  ;  too  wide  to  ex- 
plain it  as  the  essence  of  all  good  (De  Wette).  It 
is  the  sincere  nature  corresponding  with  its 
ideal,  whose  character  and  reliability  may  be 
trusted,  or  the  righteousness  in  accordance  with 
the  will  and  requirements  of  God,  the  true 
righteousness  in  contrast  with  lies,  appearance, 
hypocrisy,  Jos.  xxiv.  14;  Judges  ix.  16;  1  Kings 
ii.  4;  iii.  6;  2  Kings  xx.  3;  Ps.  cxlv.  18  (Cal- 
vin, Hengst.  et  at.).  The  supposition  that  2,  in 
mnta:?,  is  not  the  preposition  but  the  initial  let- 
ter, as  Job  xii.  6,  and  that  it  is  therefore  to  be 
translated:  behold,  faith  Thou  lovest,  confidence 
(Hitzig),  is  opposed  by  the  fact  that  the  word  in 
question  is  used  in  Job  in  the  objective  sense, 
but  here  is  applied  in  the  subjective  sense,  just 
as  ^l?.5*.  which  might  indeed  be  translated: 
"  faithfulness,"  but  is  here  taken  by  Hitzig  as= 
riJOX,  and  this  again  explained  &s=7ri(7T/c,  in  the 
subjective  sense ;  and  all  this  in  the  interest  of 
the  hypothesis  that  a  prophet  speaks  here,  be- 
fore whom  there  is  an  uncertain  future,  which  he 
nominally  longs  for  (ver.  10  b.  12),  but  really 
desires  to  be  turned  away  (vers.  11,  14),  and 
now  has  become  disquieted  and  faint-spirited, 
because  things  have  turned  out  different  from  his 
expectations;  yet  now  as  a  prophet,  on  account 
of  his  official  duty,  he  has  to  look  into  the  future, 
and  has  not  yet  lost  all  hope  ;  hence  the  sense  of 
the  passage  is  said  to  be:  Thou  requirest  likewise 
from  me  believing  confidence,  and  this  will  I  be- 
come partaker  of,  if  Thou  revealest  to  me  hidden 
things. 

Str.  IV.  Ver.  7.  Purify  me  with  hyssop, 
etc. — The  Old  Testament  stand-point  is  disclosed 
in  the  fact  that  the  means  of  purification  are  still 
designated  figuratively  and  without  a  particle  of 
comparison,  by  that  symbol,  with  which  the 
sprinkling  of  the  men  or  things  that  had  become 
unclean  by  contact  with  a  corpse,  Num.  xix.  6 
sq.  ;  18  sq.,  as  well  as  the  sprinkling  of  the 
leper,  Lev.  xiv.,  was  performed,  comp.  Balir, 
Symbolik  des  mos.  Kultus  II.  503.  This  stand- 
point, however,  isbroken  through  by  the  fact,  that 
there  is  no  mention  here  of  the  priestly  mediation, 
which  was  ordained  as  well  for  this  act  of  sprink- 
ling as  for  the  washing  of  the  clothing  and  bath- 
ing of  the  body,  likewise  mentioned  here,  but 
rather  purification  is  implored  directly  from  God, 
and  the  washing  desired  not  for  the  clothing  but 
for  the  person.     Is.  i.  18  makes  use  of  ver.  7  b.t 


326 


THE  SECOND  BOOK  OF  PSALMS. 


where  the  redness  of  sin  is  brought  in  oontrast 
with  the  whiteness  of  snow,  which  is  ooca-sioned 
by  the  mention  of  hands  stained  with  blood,  Is. 
i.  15. 

Ver.  8.  Joy  and  gladness.— These  expres- 
sions frequently  combined  are  always  used  of 
loud  and  festive  manifestations  of  joy  (Hupfeld). 
They  accordingly  designate,  not  the  effect  of  a  mes- 
sage of  peace  within  the  heart,  as  by  the  preach- 
ing of  grace  in  (he  word  of  God  (Luther,  Calvin, 
Slier),  or  else  a  message  which  gives  joy  (Hit- 
zig),  but  the  expression  of  joy,  which  is  here  pub- 
lished by  the  speaker  himself,  and  thereby 
brought  to  a  hearing,  and  actually  accomplished 
by  the  fact  that  the  declaration  of  pardon  made 
to  David  through  Nathan,  which  had  taken  place 
historically  long  before  the  composition  of  this 
Psalm,  and  therefore  cannot  be  meant  here,  has 
penetrated  finally,  after  long  struggle  and  con- 
flict, into  the  penitent  soul,  even  to  the  point 
where  its  internal  appropriation  and  sealing  by 
the  Holy  Spirit  can  be  hoped  for   and  implored. 

[Bones. — Perowne :  "  These  are  not  merely  as 

Hupfeld  says,  instead  of  the  heart,  but  as  con- 
stituting the  strength  and  frame-work  of  the 
body,  the  crushing  of  the  bones  being  a  very 
strong  figure,  denoting  the  most  complete  pros- 
tration, mental  and  bodily,  see  Ps.  vi.  2." — 
C.  A.  B.] 

[Ver.  9.  Hide  Thy  face. — This  is  the  angry 
face,  the  judicial  look  of  God,  vid.  Ps.  xxi.  9. — 
C.  A.  B.] 

Vers.10,  11.  A  pure  heart  create  for  me, 
O  God,  and  a  steadfast  spirit  renew 
■within  me. — The  pure  heart,  the  condition  of 
communion  with  God  (Ps.  Ixxiii.  1  ;  Matt.  v.  8), 
is  designated  not  only  as  a  heart  cleansed  from  sin 
(Acts  xv.  9),  but  at  the  same  time  as  a  new  heart, 
by  the  fact  that  it  is  implored  from  a  creative  act 
of  God,  from  which  likewise  the  renewal  of  the 
spirit  (Ezek.  iv.  23)  to  a  steadfast  one  takes  place, 
that  is  to  say  to  a  spirit  firmly  grounded  in  God's 
grace,  and  thereby  not  only  fearless  and  confi- 
dent (Pss.  lvii.  7;  cxii.  7),  but  firm  (Ps.  lxxviii. 
37).  What  is  implored  here  does  not  go  beyond 
that  which  is  required  in  Ps.  xxiv.  4;  moreover 
it  is  promised  by  the  prophets  as  a  gift  of  God 
(Jer.  xxiv.  7  ;  Ezek.  xi.  19 :  xxxvi.  20),  and  in- 
cludes a  change  of  disposition  (1  Sam.  x.  9), 
which  presupposes  and  is  conditioned  on  peni- 
tence, and  at  the  same  time  a  believing  turning  unto 
the  Divine  grace,  as  it  is  made  known  in  the  prayer, 
not  to  be  cast  away  from  the  presence  of  God, 
that  is  to  say,  utterly  rejected  (2  Kings  xiii.  23  ; 
xvii.  20;  xxiv.  20:  Jer.  vii.  15),  not  to  be  de- 
prived of  the  Holy  Spirit  (Is.  lxiii.  11),  with 
which  David  had  been  anointed  (1  Sam.  xvi.  13). 
The  context  is  opposed  to  the  insertion  of  "for 
ever  "  (Kimchi),  not  less  than  the  explanation 
that  this  is  the  prayer  of  one  already  converted 
(Calvin).* 


*  [Perowne:  " The  petition  expresses  rather  the  holy  fear 
of  the  man  who  has  his  eyes  open  to  the  depth  and  iniquity 
of  sin,  lest  at  any  moment  he  should  he  left  without  the  suc- 
cor of  that  Divine  Spirit,  who  was  the  only  source  in  him 
of  every  good  thought,  of  every  earnest  desire,  of  every  con- 
stant resolution.  It  is  the  cry  of  one  who  knows,  as  he 
never  knew  before,  the  weakness  of  his  own  nature,  an  1  tho 
strength  of  temptation,  and  the  need  of  Divine  help  ;  and  to 
whom  therefore  nothing  seems  so  dreadful  as  that  God  should 
withdraw  His  Spirit." — It  is  better,  however,  to  fix  our  mind 
upon  the  Holy  Spirit  which  David  possessed  as  the  anointed 


Ver.  12.  With  a  willing  spirit  uphold 
me. — The  reference  is  not  to  a  princely  or  guid- 
ing spirit  (Sept.,  Vulgate,  Isaki,  et  al.),  or  in- 
deed to  a  mighty  spirit  (Jerome).  The  use  of 
the  Hebrew  word  in  question  for  a  person  noble 
by  birth  ('Job  xxx.  15)  or  political  rank,  was 
rendered  possible  only  after  a  series  of  interme- 
diate steps.  The  fundamental  meaning  leads  to 
the  opposite  of  being  legally  necessary  or  exter- 
nally forced,  that  is,  to  a  being  driven  from  within 
outwards  (Ex.  xxv.  2),  and  accordingly  to  joyous 
unllingness  (Is.  xxxii.  8  ;  Ps.  liv.  8).  Grammati- 
cally this  spirit  of  willingness  can  only  be  re- 
garded as  the  subject  nominative,  and  the  fol- 
lowing verb  as  the  3d  per.  fern.  (Rabbins,  Lu- 
ther, Geier,  J.  H.  Mich.,  et  al.).  But  it  is  more 
in  accordance  with  the  context  of  the  prayer  to 
adopt  the  explanation  which  is  likewise  admissi- 
ble, that  the  verb  is  the  2d  masc.  with  double 
accusative,  as  Gen.  xxvii.  37  (Sjpt.,  Jerome, 
Hengst.,  Hupfeld,  Delitzsch).  This  part  of  the 
prayer  affords  a  suitable  transition  to  the  follow- 
ing vow  of  true  thank-offering,  comp.  Ps.  xxxii.  8. 

Str.  V.  Ver.  13.  I  will  teach,  etc.—  The  op- 
tative form  includes  at  the  same  time  the  petition 
that  he  may  do  it  or  be  able  to  do  it,  presup- 
poses accordingly  the  consequences  of  his  prayer, 
so  that  it  is  unnecessary  to  supply  "  then  "  (De 
Wette,  Hengst.,  [A.  V.]  ).  The  ways  of  God 
are  either  those  in  which  God  Himself  walks, 
particularly  His  treatment  of  penitent  sinners, 
which  is  favored  by  vers.  14  and  15  (Stier),  or 
those  ordained  of  God,  upon  which  man  is  to 
walk,  the  commandments  of  God  (De  Wette,  Hup- 
feld), which  is  favored  by  Ps.  xxxii.  8  (Hengst.). 
— [And  sinners  shall  return  unto  Thee. — 
Alexander  :  "  The  Hebrew  verb  is  not  a  passive 
[shall  be  converted)  but  an  active  form,  shall  turn 
or  return  to  the  Lord,  perhaps  with  an  allusion  to 
the  great  apostasy,  in  which  the  whole  race  is 
involved.  See  above,  in  Ps.  xxii.  27.  To  this 
verse  there  seems  to  be  particular  allusion  in 
our  Saviour's  words  to  Peter,  Luke  xxii.  32." — 
C.  A.  B.] 

Ver.  14.  Blood-guiltiness,  derived  from  the 
bloody  deed,  presses  as  a  burden  upon  the  con- 
science of  David.  Both  ideas  mingle  with  one 
another  frequently  in  the  Hebrew  word  which 
denotes  primarily  blood  poured  forth  by  vio- 
lence, e.  g.  Pss.  ix.  12  ;  cvi.  38.  The  prayer  for 
deliverance  seems  to  lead  to  the  latter  significa- 
tion. Then  we  have  to  think  of  a  hostile  act  di- 
rected against  the  Psalmist,  a  murder  of  the  pro- 
phet which  was  to  be  feared  (Hitzig)  from  men 
of  blood  (Ps.  lix.  2),  or  of  a  still  further  effu- 
sion of  blood  which  was  expected  by  the  people 
(Olshausen).  But  this  passive  reference  of  the 
word  is  unusual,  so  that  the  prayer  for  deliver- 
ance from  impending  death  (Ps.  xxxiii.  19)  af- 
fords no  parallel.  The  deliverance  is  rather 
such  an  one  which  takes  away  the  Psalmist  (Ps. 


of  Jehovah,  and  whilst  not  confining  our  attention  "to  this. 
yet  let  it  be  the  central  thought'.  This  Holy  Spirit  had  been 
troubled  and  wounded  by  David's  great  sin,  and  he  was  in 
danger  of  having  the  Holy  Spirit  taken  from  him,  as  it  lud 
been  from  Saul,  and  he  himself  rejected  from  the  angry  pre- 
sence of  Jehovah,  and  miother  anointed  in  his  ste  id.  He  re- 
alizes his  official  as  well  as  his  private  sin,  and  its  guilt  and 
evil  consequences,  and  whilst  imploring  a  pure  heart  and 
•steadfast  spirit,  he  prays  that  ho  may  remain  in  thepresenco 
and  favor  of  God,  and  letain  and  enjoy  the  Holy  Spirit,  and 
the  grace  with  which  ho  had  been  anointed  by  Samuel.— 
C.  A.  B.J 


PSALM  LI. 


327 


xxxix.  2)  from  the  blood  that  he  lias  shed.  Since 
now  the  act  cannot  bo  undone,  and  can  least  of 
all  be  forgotten  by  the  penitent  himself,  the  ex- 
pression manifestly  refers  to  the  expiation  and 
forgiveness  of  guilt,  which  is  referred  to  gene- 
rally in  this  Psalm.  The  mingling  of  the  Idea  of 
punishment  (even  by  Hengst.  and  Hupfeld)  can 
only  work  confusion,  although  fear  of  it,  and 
remembrance  of  threatenings,  as  2  Sam.  xii.  9 
sq.  ;  Gen.  iv.  10;  ix.  5  sq.,  might  awaken  and 
sharpen  the  consciousness  of  guilt. — The  right- 
eousness of  God  is  not  that  tempered  by  grace 
and  changed  into  mercy  (Calvin,  Geier,  et  al.), 
or  that  bestowed  upon  the  sinner  by  grace  (J. 
H.  Mich.,  Stier),  but  that  attribute  of  God,  by 
virtue  of  which  He  gives  every  one  his  dues, 
comp.  1  John  i.  9  (Hengstenberg),  the  general 
principle  of  the  Divine  government  (Hupfeld). 

Ver.  15.  The  opening  of  the  lips  is  not, 
merely  as  a  consequence  of  the  forgiveness  of 
sins  in  contrast  with  the  silence  of  the  anxiety 
of  sin  (Calvin,  Geier,  Hengstenberg,  et  al.),  but 
at  the  same  time  as  an  act  of  God,  which  not 
only  opens  the  mouth  of  His  prophets  and  conse- 
crates their  lips  (Is.  1.  4  sq.  ;  Ezek.  iii.  27; 
Amos  iv.  13),  but  likewise  works  thankfulness, 
and  invokes  the  song  of  praise,  Pss.  xlii.  9  ;  xlix. 
6;  lxxi.  15  (Hupfeld).  This  is,  according  to 
vers.  8  and  12,  a  rejoicing  heart,  and  seems  there- 
fore to  presuppose  a  glad  heart. 

Vers.  16,  17.  A  broken  heart  is  designated 
as  the  essential  thing  in  the  oifering  well-plea- 
sing to  God,  and  indeed  the  *T)21,  that  is  to  say 
sacrifices,  which  word  in  accordance  with  usage 
is  neither  offering  in  general,  or  sin  offering  in 
particular,  but  constantly  the  peace  offering 
brought  by  those  already  expiated  and  justified^ 
the  D'rpTi^  and  the  thank-offering  7YVy\.  We 
must  entirely  reject  the  explanation  that  penitence 
has  taken  the  place  of  the  sin-offering,  and  indeed 
in  the  present  case,  because  such  an  intentional 
transgression  as  that  of  David  against  Bath- 
sheba  and  Uriah,  allowed  of  no  legal  sin-offer- 
ing (Rabbins,  et  a!.),  which  cuts  the  nerve  of  the 
entire  passage.  The  inadmissibleness  of  this  in- 
terpretation is  confirmed  by  the  parallel  mention 
of  burnt  offering  D^ij?,  by  the  offering  of  which 
the  renewed  devotion  to  God  and  His  service  was 
fulfilled.  But  it  is  not  only  said  that  tho  glad 
thankfulness  for  the  deliverance,  favor,  for- 
giveness of  sins,  comes  from  a  broken  heart  as 
the  condition  of  salvation  (Hitzig,  Delitzsch),  or 
remains  constantly  accompanied  by  a  pain  on  ac- 
count of  sin  (De  Wette),  which  was  at  the  same 
time  a  measure  of  the  thankfulness  for  the  for- 
giveness of  sins  (Hengstenberg).  The  heart  it- 
self is  the  essential  thing  in  all  the  sacrifices  of 
thanksgiving.  To  bring  this  is  not  the  only  of- 
fering which  God  demands  after  the  abrogation 
of  the  propitiatory  sacrifice,  because  in  it  the  man 
denies  himself,  and  abandoning  any  merit  of  his 
own,  implores  his  entire  salvation  from  God's 
grace  alone  through  faith  (Calvin) ;  it  is  the  tign 
that  grace  has  broken  the  hrart,  and  that  the  fa- 
vored one,  in  true  humility,  regards  himself  un- 
worthy of  what  God  has  clone  to  him.  Gen.  xxxii. 
10;  Luke  v.  8.  The  statement  of  Joshua  ben 
Levi,  imparted  by  Delitzsch  from  the  Talmud 
Sauhedrin  43   b.,  is   related    with    this:  at   the 


time  when  the  temple  was  standing,  he  who 
brought  a  burnt-offering  received  the  reward  of 
such,  and  he  who  brought  a  meat-offering,  the 
reward  of  such,  but  the  humble  is  to  the  Scrip- 
tures as  one  who  brought  all  the  offerings  at  once. 
However,  the  explanatory  addition  to  ver.  17  in 
Iren.  IV.  17  and  Clemens  Alex,  paedag.  III.  12, 
gives  the  present  statement  a  somewhat  different, 
turn:  "A  savor  well-pleasing  to  God,  is  a  heart 
which  praises  Him  who  has  smitten  it."  More- 
over, it  is  not  to  be  left  out  of  consideration  that 
ver.  17  6.  leads  back,  not  to  the  means  of  forgive- 
ness of  sins,  but  rather  to  tho  subjective  prerequi- 
site and  condition  of  it,  which  the  Psalmist,  still 
imploring  forgiveness,  experiences  in  himself  as  a 
personal  condition  of  heart,  and  to  this  unites  a 
hope,  which  in  Is.  lvii.  15  is  sealed  by  the  conso- 
lation of  the  prophecy,  that  God  will  take  up  His 
abode  in  such  hearts  as  these. 

Str.  VI.  Vers.  18,  19.— Do  good,  etc.— The 
remark  made  in  the  previous  verse  enables  us  to 
conceive  of  the  use  of  this  verse  in  the  spiritual 
and  New  Testament  sense.  But  this  does  not  al- 
low us  to  explain  this  passage  in  the  typical  or 
Messianic  sense  of  the  spiritual  edification  of  the 
congregation  (Flam.),  or  of  the  spiritual  offerings 
of  Zion  built  up  again  of  broken  and  restored 
hearts  (Stier).  Ver.  19  speaks  of  real  Old  Tes- 
tament offerings,  and  indeed  again  of  thank-offer- 
ings, especially  consisting  of  sacrifices  of  bul- 
locks, which  are  designated  directly  as  burnt-of- 
ferings, and  by  the  word  T/3,  not  as  perfect 
(Maurer),  but,  in  accordance  with  usage,  whole 
burnt-offerings,  that  is,  as  offerings  which  were  to 
be  entirely  consumed,  and  here  apparently  not 
the  whole  vegetable  offering,  Lev.  vi.  15,  but  that 
identical  with  the  burnt-offering,  1  Sam.  vii.  9, 
of  which  the  offerer  did  not  receive  a  part  as 
they  did  of  the  shelamim.  These  sacrifices,  the 
Psalmist  foresees,  would  be  brought  upon  the  al- 
tar after  that  God  in  His  favor  had  done  good  to 
Zion,  and  built  the  walls  of  Jerusalem  ;  and  his 
prayer  is  that  God  may  do  this.  There  is  not  a 
syllable  in  the  text  to  indicate  that  God's  grace 
was  turned  again  to  Zion,  which  would  presup- 
pose an  apostasy  of  the  people,  or  of  a  rebuilding 
of  the  walls  which  had  been  destroyed,  by  which 
either  this  concluding  strophe  or  the  whole 
Psalm  would  be  pressed  into  the  time  of  the  Ex- 
ile. The  author  has  spoken  only  of  his  own  guilt ; 
since,  however,  he  has  mentioned  its  connection 
with  universal  human  sinfulness,  the  transition  in 
the  prayer  to  intercession  has  been  sufficiently 
prepared.  If  now  David  is  the  petitioner,  it  in- 
volves not  only  an  extension  of  the  view  in  the 
direction  of  his  royal  glance  in  general,  but  in 
view  of  the  threatening,  2  Sam.  xii.  10,  he  must 
fear  that  evil  would  come  from  his  sin  upon  the 
whole  nation  (Hengstenberg),  and  therefore  feel 
himself  impelled  especially  in  his  prayer  for  per- 
sonal pardon,  finally  for  cons/ant  exhibitions  of  ihe 
Divine  favor  to  Zion  and  Jerusalem.  The  build- 
ing of  the  walls  is  in  contr.ast  with  the  U 
down  (Ps.  lxxxix.  40),  and  includes  the  idea  of 
duration  and  preservation,  Ps.  lxxxix.  3  sq.  Thus 
the  statement  is  explained  without  difficulty  and 
without  its  being  necessary  to  regard  the  build- 
ing of  the  walls  of  Jerusalem  round  about  by 
Solomon,  1  Kings  iii.  1,  as  the  fulfilment  of  this 
prayer  of  David. — There  is  no  inconsistency  with 


328 


THE  SECOND  BOOK  OF  PSALMS. 


ver.  16,  as  those  suppose  who  regard  the  closing 
verses  as  a  later  attempt  to  restore  the  offerings 
rejected  in  ver.  16  (Kb'ster,  Maurer,  Tholuck), 
or  who  suppose  that  ver.  16  merely  says  that 
God  has  no  pleasure  in  the  offerings  which  might 
be  brought  during  the  exile  in  the  heathen  land, 
since  the  only  admissible  place  for  the  bringing 
of  the  true  and  legal  offerings  was  Jerusalem  (Is. 
xxxvi.  7),  where  then  after  the  restoration  of  the 
city  they  should  be  brought  in  the  true  and  pro- 
per maimer  (Paulus,  De  Wette,  Hitzig).  All 
these  suppositions  are  as  untenable  as  they  are 
unnecessary.  For  it  follows  from  ver.  17,  where 
the  offerings  well-pleasing  to  God  are  described, 
that  the  reference  in  ver.  16  is  not  to  accidental 
deficiencies,  external  hindrances,  ritual  incom- 
pleteness, but  that  the  thought  is  entirely  parallel 
with  that  expressed  in  Pss.  xl.  6  sq.  ;  1.  8  sq.  ; 
and  ver.  19  shows,  not  that  moral  actions  are  de- 
scribed symbolically  as  offerings,  but  that  the 
thank-offerings,  which  were  to  be  brought  on  the 
altar  at  Jerusalem  after  the  experience  of  the 
favor  of  God,  are  not  offerings  of  merely  ritual 
value,  but  offerings  of  righteousness  (Ps.  iv.  5), 
that  is  to  say,  such  as  are  brought  with  the  dis- 
position well-pleasing  to  God,  demanded  likewise 
by  the  law,  Deut.  xxxiii.  19;  comp.  Numb.  xxvi. 
31.  Finally  it  is  commonly  overlooked  that  the 
Psalmist  expresses  as  a  prophet  of  God  in  vers. 
16,  17  a  doctrinal  statement,  and  in  it  a  truth  of 
-  universal  application,  while  in  ver.  19  he  pro- 
claims a  fact,  the  historical  occurrence  of  which 
may  be  expected  as  the  consequence  of  the  hearing 
of  his  intercession. 

DOCTRINAL    AND    ETHICAL. 

1.  It  is  very  gracious  in  God  not  to  leave  the 
believer,  who  has  fallen  into  sin,  to  himself  or 
his  sad  condition,  so  likewise  not  to  send  the 
judge,  but  the  preacher  to  his  house,  and  by  the 
proclamation  of  His  word  chastise  him  earnestly 
it  is  true,  yet  likewise  call  him  to  repentance  and 
point  out  and  lead  him  in  the  true  way  of  gain- 
ing forgiveness  of  sins  and  spiritual  renewal:  and 
it  is  a  sure  sign  of  the  efficacy  of  this  grace,  when 
the  chastised  sinner  does  not  creep  behind  his 
exalted  position  in  the  world,  excuse  himself  with 
the  universal  inborn  sinfulness,  comfort  himself 
with  his  previous  state  of  grace,  justify  himself 
with  his  services  and  offerings  in  the  worship  of 
God,  but  unreservedly  confesses  his  trespasses,  ex- 
periences sorrowfully  his  guilt  and  his  ill-desert, 
seeks  expiation  and  improvement  by  faith  in  the 
saving  grace  of  God,  and  implores  for  both  pur- 
poses the  efficacy  of  the  ordinary  means  of  grace 
and  the  aid  of  the  Holy  Spirit. 

2.  It  is  true,  we  mustdistinguish  between  per- 
sonal sin  and  original  sin;  yet  we  must  not  over- 
look or  undervalue  the  close  connection  between 
them.  But  we  should  not  derive  from  this  any 
excuse  to  weaken,  but  rather  an  occasion  of  in- 
creasing our  penitence,  and  the  more  uncondi- 
tionally feel  ourselves  driven  to  seek  our  deliver- 
ance in  God  alone,  as  all  our  sins  and  those  of  our 
race  in  their  deepest  ground  and  according  to 
their  innermost  nature,  are  a  manifestation  of  a 
moral  apostasy  from  God,  occasioned  by  unbelief 
and  disobedience.  Even  on  this  account  the  par- 
ticular sin  which  in  its  extreme  form  has  terribly 
and    painfully   torn    asunder  human  relations, 


may  yet  not  be  experienced  by  the  penitent  as  a 
violation  of  human  ordinances,  or  be  designated 
as  a  trespass  committed  against  man,  but  may 
awaken  in  him  the  feeling  that  he  has  to  do,  es- 
sentially and  properly,  with  God  alone.  In  God's 
eyes  sin  has  always  been  evil,  whilst  human  eyes 
have  often  been  blinded  to  it.  But  God's  guid- 
ances lead  to  this,  not  only  that  His  judgment 
should  be  actually  exhibited,  but  likewise  ex- 
pressly recognized.  Thus  even  the  sin  itself  must 
finally  serve  to  glorify  God,  comp.  Exeget.  and 
Crit.  II.  4. 

3.  The  human  soul  is  so  darkened  and  ruined  in 
consequence  of  original  sin,  that  the  sinner  is 
unable  to  know  or  to  love  the  truth  in  his  soul's 
experience,  not  to  speak  of  gaining  it  again,  with- 
out the  guidance  of  Divine  wisdom.  The  sinner  is 
not  at  all  in  the  position  of  moderating  his 
misery  or  changing  his  condition.  He  must  turn 
entirely  to  the  mercy  of  God,  and  abide  there  in 
order  to  gain  expiation  as  well  as  a  change  of  heart 
and  improvement  in  life,  and  he  must  use  penitently 
and  believingly  the  prescribed  means  of  grace.  Only 
thus  does  the  true  and  blessed  co-operation  of  the 
Divine  and  human  spirits  take  place,  but  this  is 
not  synergism. 

4.  It  is  true,  the  Old  Testament  knew  of  the 
connection  between  expiatory  offerings  and 
atonement,  yet  not  of  the  complete  and  only  suf- 
ficient offering  for  the  the  sins  of  the  whole  world. 
Hence  the  idea  moves  partly  in  insufficient  fig- 
ures and  comparisons  only  approximating  the  true 
sense,  partly  in  types  and  symbols  straining  to  ex- 
press their  meaning  and  exciting  the  expectation 
and  attention.  Bat  the  idea  of  the  offering  it- 
self is  thus  in  particular  turned  by  a  purer  in- 
terpretation into  the  subjective  and  the  moral, 
which  is  indeed  an  advance  compared  with  the 
merely  legal  and  ritual  fulfilment  of  the  offer- 
ing, but  yet  is  only  a  transition  from  the  law  to 
the  gospel.  For  the  breaking  of  the  heart  and 
spirit  is  indeed  a  worthier  offering  than  the  slay- 
ing o?  animals;  but  it  cannot  take  their  place, 
since  it  is  not  a  means  of  atonement,  but  on  the 
one  side  a  characteristic  of  true  penitence,  on  the 
other  a  condition  of  the  efficacy  of  the  Divine 
grace  in  the  penitent  person,  in  order  to  the  puri- 
fication of  the  heart  as  well  as  to  the  renewal 
and  strengthening  of  the  spirit.  As  long  as  the 
objective  and  absolutely  sufficient  means  of  atone- 
ment and  salvation  were  missing,  it  was  there- 
fore necessary  that  there  should  be  animal  offer- 
ings, with  the  required  disposition  as  the  true  offer- 
ings of  righteousness,  and  that  they  should  be  de- 
manded and  performed  with  like  satisfaction. 

5.  The  conversion  of  the  sinner  is  under  all 
circumstances  a  miracle  and  gracious  work  of  God 
on  the  ground  of  a  moral  and  religious  process, 
for  which  the  Lord  is  entitled  to  thanks  from  the 
individual  and  the  congregation.  This  thanksgiv- 
ing will  be  the  more  lively  the  stronger  the  feel- 
ing of  delight  which  the  delivered  one  has  in  con- 
trast with  the  pain  of  his  previous  condition  ; 
the  more  instructive,  the  richer  the  experience  of 
the  pardoned  one  in  both  of  his  situations;  and 
the  more  perfect,  the  more  sincerely  we  offer  our- 
selves in  it  as  the  offering  always  and  everywhere 
ivell-pleasing  to  God,  the  bringing  of  which  does 
not  cease  even  in  the  new  covenant,  but  is  then 
first  made  entirely  possible,  Rom.  xii. 


PSALM  LI. 


329 


HOMILETICAL   AND    PRACTICAL. 

Although  sin  may  have  become  great,  grace  is 
still  greater ;  but  it  is  not  easy  for  the  sinner  to 
resign  himself  entirely  and  fully. — No  man  is 
placed  so  high,  that  he  cannot  fall  deep  into  sin ; 
but  the  deeply  fallen  may  be  lifted  up  again  by 
the  mercy  of  God,  if  he  repent. — God  can  chastise 
more  severely  with  His  words  than  with  the  rod  ; 
but  the  same  word  of  God  has  likewise  balsam 
for  the  wounds. — Men  can  bring  no  offerings, 
which  expiate  their  sins,  but  such  as  express  their 
desire  of  atonement  with  God,  and  which  testify 
their  thanks  for  the  redemption  that  has  taken 
place. — True  penitence  has  a  hard  beginning,  a  bit- 
ter course,  and  a  glad  end. — Sin  brings  scarcely  so 
much  pain,  however  great  it  is,  as  conversion  to 
God  creates  joy,  if  it  is  thorough  and  sincere. — 
A  converted  man  has  not  only  joy  in  his  heart, 
but  likewise  pleasure  in  praising  God,  and  in  la- 
boring for  the  conversion  of  other  sinners. — We 
please  God  best  when  we  place  ourselves  at  His 
disposal  as  a  thank-offering  for  His  grace. — For- 
giveness of  sins  is  not  effected  by  penitence,  but  is 
neither  sought  nor  gained  without  penitence. — 
Without  forgiveness  of  sins  there  is  no  pure 
heart,  without  change  of  heart  and  renewal 
there  is  no  steadfast  and  willing  spirit. — One  may 
fall  into  sin  and  yet  may  not  have  fallen  away 
from  grace. — The  earlier  the  penitence,  the  surer 
the  salvation. — There  are  many  ways  into  sin,  but 
only  one  way  out  of  sin. — The  contrast  of  what  we 
arc  by  nature  and  birth,  and  what  we  become  by 
grace. — The  misery  of  sin  is  very  deep  and  full  of 
pain,  but  the  well  of  grace  is  deeper  still  and  full 
of  joy. 

Luther  :  -Two  things  are  necessary  to  true 
penitence:  (1.)  that  we  recognize  sin  and  then 
likewise  grace  ;  ('J.)  that  we  know  and  believe 
that  God  desires  to  be  gracious  and  merciful  to 
all  who  believe  in  Christ. — David  speaks  not 
only  with  God,  but  with  his  Father  God,  whose 
promise  he  knows,  and  whose  grace  and  mercy 
have  been  bestowed. — If  we  would  speak  and 
teach  properly  respecting  sin,  we  must  consider 
it  and  point  it  out  more  deeply  in  its  roots,  and 
in  the  entire  ungodly  nature  that  it  produces, 
and  not  notice  only  the  sins  which  have  been 
committed. — For  from  the  error  that  sin  is  not 
known  nor  understood,  arises  still  another  error, 
that  grace  is  neither  known  nor  understood. — If 
we  have  received  the  righteousness  and  grace  of 
God  through  faith  in  Christ,  we  can  do  no  greater 
work  than  speak  and  preach  the  truth  about 
Christ  Jesus. — If,  however,  one  would  confess 
Christ  and  His  word,  a  glad  spirit  is  necessary. 
— Calvin;  Wc  certainly  cannot  know  our  sins 
thoroughly  in  any  other  way,  than  by  charging 
our  entire  nature  with  corruption.  Yet  every 
individual  sin  should  lead  us  to  this  general 
knowledge,  that  only  ruin  rules  in  all  parts  of 
our  soul. 

Starke  :  David  has  many  followers  in  sin,  but 
sad  to  say,  only  few  in  true  penitence,  especially 
among  the  great. — If  a  man  after  God's  own 
heart  can  fall  into  great  sins,  what  watchfulness 
and  perseverance  in  prayer  is  necessary  for  those 
who  fall  far  short  of  this  advantage! — A  peni- 
tent man  seeks  earnestly  with   God   as  well   the 


grace  of  forgiveness  as  likewise  the  grace  of  im- 
provement.— God  alone  can  make  the  heart 
contrite,  so  He  alone  can  comfort  it  mightily. — 
The  restoration  of  the  lost  image  of  God  de- 
mands no  less  Omnipotence  than  the  first  crea- 
tion.— As  the  goodness  of  a  tree  may  be  known 
by  its  fruits,  so  likewise  justification  from  dili- 
gence in  sanctification. — Let  every  converted 
man  see  to  it,  that  he  likewise  deliver  the  soul  of 
his  neighbor  from  the  rage  of  Satan  by  word  and 
conversation. — The  stronger  and  more  sure  we 
experience  the  forgiveness  of  sins  in  the  heart, 
the  more  fervently  we  can  praise  God  for  His 
grace. — If  Jerusalem  is  to  be  built,  Babel  must 
perish. 

Osiander:  Where  God's  grace  and  mercy  are 
involved,  our  merit  has  no  place. — In  spiritual 
things  we  can  do  nothing  of  ourselves,  unless 
the  Holy  Ghost  helps  us  and  impels  us. — Sf.l- 
nekker:  No  one  should  be  proud  of  his  gifts, 
which  he  has  received  from  God,  but  constantly 
should  stand  in  fear,  and  think  more  of  that 
which  he  lacks  and  needs,  and  how  full  he  is  of 
sins  and  impurity,  than  of  his  own  excellence. — 
Friscii:  The  fall  of  the  great  saints  should 
make  the  little  saints  tremble  (according  to  Au- 
gustine's saying:  casus  majorum  sit  tremor  mi- 
norum).  They  stand  not  as  examples  of  falling, 
but  of  the  rising  up  of  those  who  have  fallen. — 
Arndt :  It  is  a  characteristic  of  true  penitence 
and  conversion,  that  we  should  properly  know 
the  grace  of  God  from  the  word  of  God,  and  that 
we  should  not  make  God's  mercy  less  than  our 
sin,  or  our  sin  greater  than  God's  mercy. — Sin 
and  trespass  are  constantly  before  the  eyes  of  an 
evil  conscience  ;  it  cannot  be  delivered  from  them 
or  forget  them. — Faith  does  nothing  by  compul- 
sion, but  voluntarily,  out  of  pure  love  and  thank- 
fulness.— Umbreit:  Righteousness  writes  down 
our  transgressions,  love  wipes  them  out. — David 
has  transgressed  greatly  against  men,  but  to  his 
God  alone  has  he  sinned. — Tholuck  :  The  be- 
ginning and  end  of  all  improvement  must  be  in 
God's  power. — Guenther:  When  kings  sin,  the 
guilt  and  punishment  of  their  sins  come  upon 
their  people  likewise;  and  when  kings  repent 
before  their  people,  the  blessings  of  the  gracious 
condition  now  attained  stream  out  likewise  over 
the  whole  people. — Taube:  There  are  two  princi- 
pal fruits  of  every  thorough  conversion,  that 
they  now  work  and  live  for  the  salvation  of  their 
neighbors  and  theglory  of  God. — The  way  of  peni- 
tence is  at  the  same  time  a  way  of  faith  and  fa- 
vor.— Gerock:  What  are  the  offerings  which 
please  God?  (1.)  The  Lamb  of  God  which  taketh 
away  the  sin  of  the  world  ;  (2.)  an  anxious  and 
contrite  heart;  (3.)  the  vow  of  thankful  love 
and  new  obedience. 

[Matt.  Henry:  Though  God  may  suffer  His 
people  to  fall  into  sin,  and  to  lie  a  great  while  in 
it,  yet  He  will  by  some  means  or  other  recover 
them  to  repentance,  bring  them  to  Himself,  and 
to  their  right  mind  again. — Those  that  truly  re- 
pent of  their  sins  will  not  be  ashamed  to  own 
their  repentance  ;  but,  having  lost  the  honor  of 
innocents,  will  rather  covet  the  honor  of  peni- 
tents.— The  great  thing  to  be  aimed  at  in  teach- 
ing transgressors,  is  their  conversion  to  God  ; 
that  is  a  happy  point  gained,  and  happy  they 
that  are  instrumental  to  contribute  towards  it. — 


330 


THE  SECOND  BOOK  OF  PSALMS. 


P.  W.  Robebtson's  Sebmons:  In  our  best  estate 
and  in  our  purest  moments,  there  is  a  something 
of  the  devil  in  us  which,  if  it  could  be  known, 
would  make  men  shrink  from  us.  The  germs  of 
the  worst  crimes  are  in  us  all. — Personal  religion 
is  the  same  in  all  ages.  The  deeps  of  our  hu- 
manity remain  unruffled  by  the  storms  of  ages 
which  change  the  surface. — From  his  first  mo- 
ments up  till  then,  he  saw  sin — sin — sin  ;  no- 
thing but  sin. — It  is  not  the  trembling  of  a  craven 
spirit,  in  anticipation  of  torture,  but  the  agonies 
of  a  nobler  one  in  the  horror  of  being  evil. — 
Babnes  :  The  only  hope  of  a  sinner  when 
crushed  with  the  consciousness  of  sin  is  the 
mercy  of  God ;  and  the  plea  for  that  mercy  will 
be  urged  in  the  most  earnest  and  impassioned 
language  that  the  mind  can  employ. — The  only 
way  to  enjoy  religion  is  to  do  that  which  is  right, 
the  only  way  to   secure  the  favor  of  God  is  to 


obey  His  commands ;  the  only  way  in  which  we 
can  have  comforting  evidence  that  we  are  His 
children  is  by  doing  that  which  shall  be  pleasing 
to  him,  1  John  ii.  29  ;  iii.  7,  10.  The  path  of  sin 
is  a  dark  path,  and  in  that  path  neither  hope  nor 
comfort  can  be  found. — Spubgeon  :  None  but  a 
child  of  God  cares  for  the  eye  of  God,  but  where 
there  is  grace  in  the  soul,  it  reflects  a  fearful 
guilt  upon  every  evil  act,  when  we  remember 
that  the  God  whom  we  offend  was  present  when 
the  trespass  was  committed. — God's  voice  speak- 
ing peace  is  the  sweetest  music  an  ear  can  hear. 
— Never  yet  has  God  spurned  a  lowly,  weeping 
penitent,  and  never  will  He  while  God  is  love, 
and  while  Jesus  is  called  the  man  who  receiveth 
sinners. — A  saved  soul  expects  to  see  its  pray  era 
answered  in  a  revived  Church,  and  then  is  as- 
sured that  God  will  be  greatly  glorified. — C. 
A.  B.] 


PSALM  LIL 

To  the  chief  Musician,  Maschil,  a  Psalm  of  David,  when  Doeg  the  Edomite  came  and  told  Saul,  and  said 
unto  him,  David  is  come  to  the  house  of  Ahimelech. 

Why  boastest  thou  thyself  in  mischief,  O  mighty  man  ? 
The  goodness  of  God  endureth  continually. 

2  Thy  tongue  deviseth  mischiefs : 

Like  a  sharp  razor,  working  deceitfully. 

3  Thou  lovest  evil  more  than  good  ; 

And  lying  rather  than  to  speak  righteousness.     Selaiu 

4  Thou  lovest  all  devouring  words, 

0  thou  deceitful  tongue. 

5  God  shall  likewise  destroy  thee  for  ever, 

He  shall  take  thee  away,  and  pluck  thee  out  of  thy  dwelling-place, 
And  root  thee  out  of  the  land  of  the  living.     Selah. 

6  The  righteous  also  shall  see,  and  fear, 
And  shall  laugh  at  him  : 

7  Lo,  this  is  the  man  that  made  not  God  his  strength  ; 
But  trusted  in  the  abundance  of  his  riches, 

And  strengthened  himself  in  his  wickedness. 

8  But  I  am  like  a  green  olive  tree  in  the  house  of  God  : 

1  trust  in  the  mercy  of  God  for  ever  and  ever. 

9  I  will  praise  thee  for  ever,  because  thou  hast  done  it : 
And  I  will  wait  on  thy  name ;  for  it  is  good 
Before  thy  saints. 


EXEGETICAL   AND   CRITICAL. 

Its  Contents  and  Composition. — Respecting 
maschil,  vid.  Introduction.*    The  didactic  charac- 


[*  This  Psalm  begins  a  series  of  eight  Psalms  using  the 
Divine  name  of  Elohim,  and  all  maskils  of  David  (Ps.  lii.-lv). 


ter  of  this  Psalm,  which  is  brought  Into  promi- 
nence by  the  title,  and  its  devotional  aim,  are  es- 
pecially noticeable  from  the  fact  that  with  re- 


It  Is  one  of  the  eight  Psalms  -which  by  this  title  are  referred 
to  the  time  of  the  persecution  by  Saul  (Pss.  vii.  lix.  Ivi. 
xxxiv.  Iii.  lvii.  cxlii.  liv).  Augustine  calls  it  Psalmus  fugi- 
tivus.    Vid.  Delitzsch.— C.  A.  B.] 


PSALM  LII. 


831 


epect  to  its  form,  the  invocation  of  God  which  is 
peculiar  to  prayers,  lamentations  and  hymns,  is 
entirely  absent,  with  respect  to  its  contents,  the 
mighty  man,  who,  according  to  ver.  7,  is  proud 
of  his  riches,  is  upbraided  for  his  impudenc  . 
wickedness,  and  falseness  (vers.  1-4),  the  pun- 
ishment of  God,  which  will  destroy  him,  is  pro- 
claimed (ver.  5),  the  action  of  the  righteout, 
which  will  be  called  fortli  thereby,  is  contrasted 
with  it  (vers.  G,  7),  and  the  lot  and  conduct 'of  the 
pious  Psalmist,  corresponding  with  his  trust  in 
God's  grace,  is  pronounced.  These  contents  are 
already  summarily  expressed  in  the  first  state- 
ment ver.  1.  The  whole  in  tone  and  style  re- 
minds us  of  the  prophetical  castigalory  discourses 
(Hupfeld',  as  Is.  xxii.  15  sq.  (Ewald),  Jer.  xx. 
3  sq.  •,  xxviii.  5  sq.  (Hitzig,  Maurer).  But 
this  resemblance  is  only  of  a  general  character, 
and  not  of  special  reference.  The  figure  of  the 
olive  tree  (ver.  8)  need  not  be  regarded  as  having 
been  derived  from  Jer.  xi.  1G,  and  the  corres- 
pondences in  language  of  vers.  1  and  9  with  Is. 
xliv.  2'-],  and  xlv.  19,  are  not  strong  enough  in 
connection  with  ver.  8  to  refer  the  composition 
of  the  Psalm  to  the  time  subsequent  to  the  return 
from  the  exile  (Hitzig).  The  violence  of  the 
language  leads  us  to  the  conclusion  of  an  excita- 
bility of  temper,  which  would  hardly  be  explica- 
ble, if  the  actions  of  the  person  accosted  should 
be  described  as  merely  general  injuries,  and  the 
relation  of  the  poet  thereto  merely  as  one  of  the 
righteous  generally  (Hupfeld).  But  the  per- 
sonal references  of  the  two  are  not  marked  with 
sufficient  definiteness  to  be  able  to  draw  any  safe 
conclusion  as  to  historical  relations.  The  refer- 
ence to  the  high  priest  Alkimos,  1  Mace.  vii. 
(Olsh.),  is  entirely  arbitrary.  But  the  reference 
of  particular  expressions  to  t lie  relations  of 
David  to  Saul  (Ilengst.),  are  partly  far  fetched, 
partly  untenable.  Accordingly  it  is  more  advis- 
able to  abide  by  the  statements  of  the  title,  and 
refer  to  the  informing  of  Doeg,  the  overseer  of 
the  royal  asses  (1  Sam.  xxii.  9  sq. ),  in  conse- 
quence of  which  eighty-five  priests  were  slaugh- 
tered, whilst  David  retained  his  courage  and  ex- 
pressed it  to  Abiathar,  who  escaped  to  David 
from  that  blood-bath,  the  son  of  Ahimelech,  that 
priest  of  Nob  who  had  thoughtlessly  given  David, 
as  the  king's  son-indaw,  the  shew-bread  and  the 
sword  of  Goliath,  which  wras  hung  upbehind  the 
ephod  in  the  sanctuary,  and  this  had  excited  the 
suspicion  and  vengeance  of  Saul,  who  now  made 
Doeg,  the  informer  of  that  act,  likewise  the  exe- 
cutioner of  his  bloody  sentence. 

Sir.  I.  Ver.  1.  Hero  [mighty  man,  A.  V.]. — 
Since  the  fundamental  meauing  of  giblor  is 
strength,  and  the  same  meaning  occurs  in  the 
name  of  God  used  here,  el,  it  is  natural  to  sup- 
pose that  there  is  a  mutual  reference  of  these  ex- 
pressions to  one  another  (Venema,  et  al.).  But 
it  doea  not  follow  from  this,  either  that  the  re- 
ference can  only  be  to  Saul  (Ilengst.,  Schegg) 
as  a  real  hero,  or  that  this  rather  is  used  in  the 
bad  sense=violent  man  (De  Wette,  Hupfeld),  Ps. 
cxx.  4.  It  can  only  be  sarcastio  (Delitzsca,  et 
al.),  since  Doeg  had  not  made  the  blood-hath  by 
the  strength  of  his  fist,  but  by  the  craft  of  his 
tongue.  The  translation:  Recke  [applied  to  the 
giants  of  former  days. — C.  A.  B. — ]  is  therefore 
appropriate. — All  the  day  loag. — This  desig- 


nation of  time  (=always,  continually)  usually 
supplies  the  predicate,  Pss.  xliv.  22 ;  lvi.  5. 
Here  it  is  absent.  Yet  it  is  unnecessary  to 
change  the  noun  IDn  into  the  corresponding 
verb  (Syr.),  or  to  supply  a  verb  with  the 
meaning:  "endure"  (most  interpreters),  or  to 
point  it  as  *l?n,  Prov.  xxv.  10,  and  take  this 
form  as  an  adverbial  infin.=abusing  (Hitzig). 
The  translation  :  what  boastest  thou  thyself  in 
wickedness,  thou  mighty  one  in  evil  doing?  thou 
deviseth  always,  etc.  (Sept.,  Vulg.),  leads  to  an- 
other recension  of  the  text. 

Ver.  2.  Working  deceit. — This  is  not  to  be 
regarded  as  the  2d  person  of  the  finite  verb  TVCJV 

T  T 

(Sept.,  Vulg.,  Syr.,  Flamin.,  et  al.)=thou  makest 
deceit,  (that  he  worked  as  a  razor),  but  the  par- 
ticiple, yet  not  as  the  adjective  of  razor,  which 
easily  injures  the  one  who  uses  it,  after  the  ana- 
logy of  the  deceitful  bow,  Ps.  lxxviii.  57;  Hos. 
vii.  10  (Isaaki,  Kimchi,  Clericus),  or  as  that  of 
the  tongue  (Calvin),  but  as  that  of  the  man  (Je- 
rome,  Hupfeld),  and   indeed,   according   to  the 

vowel  points  of  nt?^,  as  a  vocative  (Geier,  and 
most  interpreters). 

Ver.  3.  Evil  before  (instead  of)  good — 
falsehood  before  (instead  of)  speaking  right- 
eousness.—  JO  excludes  its  genitive,  so  that  it 
does  not  state  degree,  but  the  preference  including 
an  actual  negation  (AbenEzra,  Geier,  J.  H.  Mich., 
most  recent  interpreters).  The  accused  not  only 
loves  evil  more  than  good,  but  he  prefers  evil  to 
good,  so  that  he  loves  it  instead  of  that  which  ho 
should  love. 

Ver.  4.  [Devouring  words. — Perowne  : 
"Literally,  'words  of  swallowing  up,'  which  ac- 
cords exactly  with  the  figures  employed  in  ver. 
9,  '  their  mouth  is  a  yawning  gulf,'  etc.,  and  so 
the  Sept.  well  pi/uara  Kara-ovnapu. — C.  A.  B.] — 
Tongue  of  deceit. — This  is  not  an  accusative 
in  apposition  to  "  devouring  words  "  (Olshausen, 
Hupfeld.  and  most  older  interpreters),  but  a  vo- 
cative (Kosenm.  and  most  recent  interpreters),  as 
parallel  to  the  preceding. 

Sir.  II.  Ver.  5.  Likewise  introduces  the  cor- 
responding behaviour  of  another  (Gen.  xx.  6),  es- 
pecially t lie  proclamation  of  the  Divine  retaliation. 
Is.  lxvi.  4 ;  F.zck.  xvi.  43 ;  Mai.  ii.  9  — Tear  down 
[A.  V.,  destroy,]  is  used  generally  of  walls, 
towers,  houses,  with  the  subordinate  idea  that 
these  are  made  level  with  the  ground,  and  are  not 
to  be  rebuilt. — Seize  [A.  V.,  take  away]  is  gen- 
erally used  of  the  seizing  of  a  coal  with  the 
tongs  or  shovel ;  so  much  less  then  are  we  to 
think  in  the  subsequent  words  of  tearing  away 
the  tent,  that  is  to  say,  the  tent-pins  from  the 
earth  (Hupfeld),  or  of  the  bringing  out  from  the 
sacred  tent,  whicli  the  traitor  had  defiled  (Kim- 
chi, Geier,  et  al.),  but  of  the  dwelling,  yet  not 
as  a  figure  of  existence  (De  Wette),  but  rather 
with  an  allusion  to  the  herdsman's  tent  of  Doeg. 
— [Land  of  the  living. — Alexander:  This 
is  a  poetical  description  of  life  itself,  or  the  pre- 
sent state  of  existence,  under  the  figure  of  a 
country." — C.  A.  B.] 

[Ver.  6.  See — fear — laugh. — The  righteous 
shall  live  to  see  the  ruin  of  the  ungodly,  and  in 
looking  upon  their  ruin  they  will  fear  God,  that 
is,  reverence  Him,  and  stand  in  holy  awe  in  the 


332 


THE  SECOND  BOOK  OF  PSALMS. 


presence  of  His  severe  judgments,  and  at  the 
same  time  laugh  at  the  absurd  state  of  the  un- 
godly, in  view  of  their  previous  great  preten- 
sions.* 

Ver.  7.  Behold  the  man,  etc.  —  Pe- 
rowne  :  "  The  words  in  which  the  righteous  ex- 
press their  triumph,  pointing,  as  it  were,  to  the 
fallen  oppressor,  and  the  lesson  to  be  learnt  from 
his  overthrow.  His  trust  was  in  riches,  (comp. 
Ps.  xlix.  6;  Prov.  x.  15;  xviii.  11),  and  his 
strength  in  his  evil  desire  (vid.  ver.  2),  not  in 
God.— C.  A.  B.] 

Str.  III.  Ver.  8.  But  I  am  like  a  green 
olive  tree  in  the  house  of  God. — [The  pro- 
noun is  emphatic,  the  Psalmist  contrasting  him- 
self with  the  fallen  Doeg.— C.  A.  B.]  The  "olive 
tree  in  the  house  of  God,"  has  hardly  a  local 
meaning,  comp.  2  Mace.  xiv.  4  (Hitzig),  yet  is 
still  less  a  general  figure  of  glad  prosperity  under 
the  protection  and  in  the  vicinity  of  God,  but  the 
latter  reference  is  brought  about  at  any  rate  by 
the  thought  of  the  central  place  of  the  meeting  of 
God  with  His  people  (Ps.  xcii.  13 ;  Is.  lx.  13; 
Zech.  i.  8),  so  that  something  higher  is  ex- 
pressed, it  is  true  (Hengstcnberg),  than  the  hope 
of  David  of  returning  from  his  exile  to  the  sanc- 
tuary (the  older  interpreters),  yet  the  latter  is 
not  to  be  excluded  (De  Wette,  Hupfeld),  but  in- 
cluded in  the  idea. 

Ver.  9.  And  •will  wait  on  Thy  name, 
because  it  is  good. — The  connection  of  31t3 
with  the  following  words  (even  Ewald  and  Olsh.) 
is  opposed  by  the  fact  that  not  "  in  the  eyes"  is 
used,  but  *lJJ=in  the  presence  of,  or  before.  It 
is  accordingly  better  to  write  it  with  the  previ- 
ous word  :  fflpXl_.  The  conjecture  of  Hitzig  to 
read  it  as :  i"!jinxi— I  will  proclaim,  is  very  ap- 
propriate; for  praise,  thanksgiving,  preaching 
before  the  congregation  are  frequently  men- 
tioned. But  the  "  wait"  of  the  text  is  likewise 
intelligible  (comp.  Is.  xxvi.  8),  since  the  name 
of  God  expresses  His  declaration  of  Himself  and 
David  can  represent  himself  to  the  congregation 
(Pss.  xxii.  22  sq. ;  xl.  9  sq.)  as  an  example 
and  model  of  one  who  waits  upon  Him.  It  is 
entirely  unsuitable,  in  opposition  to  the  accents, 
to  refer  2U3  to  God=because  Thou  art  kind  (De 
Wette) :  or  to  the  action  of  the  verb=because 
He  is  good.  As  God  Himself,  Ps.  c.  4,  or  His 
grace,  Ps.  cix.  21,  so  likewise  His  name  is  2)13, 
and  this  is  neither  to  be  explained  as  kind  (Hup- 
feld) nor  as  great  (Maurer). 

DOCTRINAL  AND   ETHICAL. 

1.  Confidence  in  God's  everlasting  grace  allows 
us  to  have  no  anxiety  respecting  the  wickedness 
and  craft  of  even  the  mightiest  enemies  ;  it  in- 
cludes the  assurance  of  the  nothingness  of  their 
devices  and  the  vanity  of  their  boasting  and  de- 
fiance, not  less  than  their  terrible   and  complete 

_  [*  Barnes:  "The  idea  here  is  not  exultation  in  the  suffer- 
ings of  others,  or  joy  that  calamity  has  come  upon  them,  or 
the  gratification  of  selfish  and  revengeful  feelines  that  an 
enemy  is  deservedly  punished  ;  it  is  that  of  approbation  that 
punishment  has  come  upon  those  who  deserve  it,  and  joy 
that  wickedness  is  not  allowed  to  triumph.  It  is  not  wrong 
for  us  to  feel  a  sense  of  approbation  and  joy  that  the  laws 
are  maintained,  and  that  justice  is  done,  even  though  this 
does  involve  suffering,  for  we  know  that  the  guilty  deserve  it, 
and  it  is  better  that  they  should  suffer  than  that  the  right- 
eous should  suffer  through  them." — C.  A.  B.] 


ruin,  with  the  same  certainty  of  knowledge  as 
that  of  our  own  continued  salvation  and  increas- 
ing prosperity.  For  the  one  as  well  as  the  other 
rests  upon  faith  in  the  retaliation  of  God"s  holy 
government;  and  this  grace  does  not  deceive  us. 
God  pushes  the  violent  from  their  authority; 
but  He  gives  the  humble  His  grace. 

2.  Every  man  is  glad  to  boast  of  that  in  which 
he  finds  his  strength,  and  upon  which  he  puts  his 
trust.  The  wicked  therefore  boast  not  merely  as 
it  were  of  their  riches,  their  power,  their  saga- 
city, but  directly  of  their  wickedness.  But  this 
pride  comes  directly  before  their  fall.  The  pious, 
on  the  contrary,  boast  of  God  and  His  grace. 
Herein  they  put  their  confidence  alone,  and  there- 
fore find  in  God  true  strength.  And  whilst  they 
praise  God,  they  strengthen  themselves  at  the 
same  time  in  waiting  upon  God's  revelation  of 
Himself,  and  by  both  give  the  congregation  a 
comforting  example  and  a  refreshing  model. 

3.  The  tongue  is  a  little  member,  but  it  can  be- 
come a  dangerous  weapon,  not  only  by  its  misuse 
ruining  other  men,  but  plunging  those  likewise  who 
use  it  in  wickedness,  into  sure  destruction.  For 
it  hands  them  over  to  the  Divine  judgment,  and 
there  even  the  lightest  words  weigh  heavily,  and 
the  winged  word  is  conjured  up.  But  he  who 
has  spoken  untruly,  has  not  only  made  a  breath 
and  spoken  in  the  air,  he  has  violated  the  right- 
eousness which  he  should  have  pursued  (Deut. 
xvi.  20),  and  transgressed  God's  commandment; 
therefore  the  deserved  punishment  hastens  to  the 
wicked,  sometimes  late,  but  is  always  sure  to 
come.  By  this  the  righteous  at  the  same  time 
fear  and  rejoice. 

4.  As  the  righteous  do  not  avenge  themselves, 
but  may  and  must  proclaim  the  punishments  of  God, 
so  they  rejoice  not  over  the  tiiisfortunes  of  their 
enemies,  2  Sam.  i.  19  ;  Job  xxxi.  29 ;  Prov.  xxiv. 
17.  It  fills  them  with  the  trembling  of  fear  and 
amazement ;  they  rejoice  in  the  exhibition  of  the 
righteousness  of  God,  in  which  the  glory,  truth, 
and  power  of  the  Divine  name  which  is  invoked, 
confessed,  and  praised  by  the  congregation,  are 
again  preserved.  And  if  they  then  laugh,  it  is 
yet  not  a  laughing  in  the  joy  of  injuring,  in 
scorn  and  reproaching,  but  the  bringing  into 
view  of  the  absurd  inconsistency  in  which  the  un- 
godly have  become  involved  by  their  abandonment 
of  God. 

HOMILETICAL   AND  PRACTICAL. 

The  courage  of  faith  and  the  pride  of  the  un- 
godly, a,  in  their  origin,  b,  in  their  behaviour,  c,  in 
their  consequences. — The  same  hand  which  casts 
down  the  wicked,  lifts  up  the  pious. — The  use  and 
misuse  of  the  tongue. — See  well  to  it,  in  what 
thou  dost  boast,  in  what  thou  dost  trust,  whom 
thou  dost  obey. — How  the  judgments  of  God  excite 
fear  and  joy  in  one  and  the  same  heart. — The 
strength  of  wickedness  finally  is  shown  to  be  en- 
tire weakness. — Trust  in  Divine  grace  is  rewarded 
by  the  exhibition  of  it,  but  he  who  leaves  God,  is 
left  by  His  salvation. — Think  of  the  recompense, 
not  only  for  what  thou  doest,  but  for  what  thou 
sayest. — God  will  not  have  His  name  proclaimed 
in  vain ;  he  who  uses  it  aright,  will  experience 
that  it  is  good. — God  requires  trust  in  order  to  the 
manifestations    of   His   grace,    and   He    expects 


PSALM  LIII. 


333 


thankfulness. — Be  not  in  debt  to  your  God  for 
thanksgiving,  but  act  so  that  the  whole  congrega- 
tion shall  have  the  blessing  of  it. — Wouldst  thou 
receive  and  enjoy  the  blessings  of  the  house  of  God? 
then  thou  must  undertake  the  obligations  of  a 
child  and  of  a  servant  of  God. 

Starke  :  Many  have  fallen  by  the  sharpness 
of  the  sword,  but  not  near  so  many  as  by  wicked 
mouths. — A.  wicked  tongue  has  always  at  the  bot- 
tom a  false  heart. — The  goodness  of  God  is  a 
strong  support,  upon  which  we  can  safely  rely, 
no  one  is  deprived  of  it,  unless  they  wilfully  cast 
it  away  from  them — Selnekker:  The  pious 
must  have  patience,  although  wicked  villains  do 
much  mischief. — Franke:  Most  men  are  so  con- 
stituted that  they  of  themselves  hope  and  expect 
the  best.  But  it  does  not  depend  upon  the  hope, 
which  they  make  in  their  thoughts,  but  upon  the 
idea  that  they  haveofthemselves. — Arndt:  There 
are  two  kinds  of  laughter:  one  when  a  wicked,  re- 
vengeful heart  laughs  over  the  misfortunes  of  its 
enemies;  the  other  laughing  is  from  the  considera- 
tion of  the  wonderful  judgments  and  righteous- 
ness of  God. — Tholock  :  He  who  has  not  his 
protection  in  God,  seeks  protection  and  shelter 
in  the  things  of  this  world. — He  who  has  his 
roots  grounded  in  God,  will  likewise  bloom  in 
the  house  of  God  ;  and  he  who  does  not  see  it  in 
time,  will  experience  it  in  eternity. — The  name 


of  the  Lord  is  before  the  pious,  although  others 
know  nothing  of  it,  as  a  horn  of  plenty  full  of 
graces  and  gifts. — Guenther  :  In  nothing  is  the 
wicked  world  more  inventive  than  in  the  justifi- 
cation and  extenuation  of  its  sins  and  evil  de- 
sires.— Taube  :  The  ungodly  flourish,  it  is  true, 
but  like  the  grass. — Faith  lives  upon  the  glory 
of  the  name  of  God  ;  therefore  the  heart's  plea- 
sure is  in  the  recollection  of  His  name,  Is.  xxvi.  8. 
[Matt.  Henry:  They  that  glory  in  their  sin 
glory  in  their  shame,  and  then  it  becomes  yet 
more  shameful. — The  enemies  in  vain  boast  in 
their  mischief,  while  we  have  God's  mercy  to 
boast  in. — It  contributes  very  much  to  the 
beauty  of  our  profession,  and  to  our  fruitfulness 
in  every  grace,  to  be  much  in  praising  God,  and 
it  is  certain  we  never  want  matter  for  praise. — 
Barnes:  Among  the  "  saints  "  there  is  a  com- 
mon bond  of  union — a  common  interest  in  all 
that  pertains  to  each  other;  and  when  special 
mercy  is  shown  to  any  one  of  the  great  brother- 
hood, it  is  proper  that  all  should  join  in  the 
thanksgiving,  and  render  praise  to  God. — Spur- 
geon  :  Wealth  and  wickedness  are  dreadful  com- 
panions; when  combined  they  make  a  monster. 
— Eternal  mercy  is  my  present  confidence.  Da- 
vid-knew  God's  mercy  to  be  eternal  and  per- 
petual, and  in  that  he  trusted.  What  a  rock  to 
build  onl      What  a  fortress  to  fly  to !— C.  A.  B.] 


PSALM  LIII. 

To  the  chief  Musician  upon  Mahalath,  Maschil,  A  Psalm  of  David. 

The  fool  hath  said  in  his  heart,  There  is  no  God. 
Corrupt  are  they,  and  have  done  abominable  iniquity : 
There  is  none  that  doeth  good. 

2  God  looked  down  from  heaven  upon  the  children  of  men, 
To  see  if  there  were  any  that  did  understand, 

That  did  seek  God. 

3  Every  one  of  them  is  gone  back ;  they  are  altogether  become  filthy. 
There  is  none  that  doeth  good, 

No,  not  one. 

4  Have  the  workers  of  iniquity  no  knowledge? 
Who  eat  up  my  people  as  they  eat  bread  : 
They  have  not  called  upon  God. 

5  There  were  they  in  great  fear,  where  no  fear  was  : 

For  God  hath  scattered  the  bones  of  him  that  encampeth  against  thee: 
Thou  hast  put  them  to  shame,  because  God  hath  despised  them. 

6  Oh  that  the  salvation  of  Israel  were  come  out  of  Zion! 
When  God  bringeth  back  the  captivity  of  his  people, 
Jacob  shall  rejoice,  and  Israel  shall  be  glad. 


834 


THE  SECOND  BOOK  OF  PSALMS. 


EXEGETICAL   AND    CRITICAL. 

Its  relation  to  Ps.  xiv. — The  double  addi- 
tion to  the  title,  which  designates  this  Psalm  as 
an  instructive  Psalm,  to  be  sung  in  a  sorrowful 
manner,  (vid.  Introduct.)  shows  that  the  com- 
piler recognized  this  Psalm  as  having  an  inde- 
pendent value  along  side  of  Ps.  xiv.  At  the  same 
time  its  position  among  the  Elohim-Psaltns,  and 
between  Pss.  Hi.  and  liv.,  which  is  analogous  to 
that  of  Ps.  xiv.,  shows  that  the  differences  of  the 
two  texts,  which  are  entirely  similar  in  most 
strophes,  were  regarded  as  designed.  It  is  ma- 
nifest that  the  sevenfold  use  of  the  name  of  God 
corresponding  with  the  number  of  the  strophes 
was  to  have  been  marked  by  the  fact  that  here 
Elohirn  is  constantly  used,  whilst  in  Ps.  xiv. 
Eloliim  is  only  used  three  times,  and  Jehovah 
four  times,  and  indeed  with  an  accurate  discri- 
mination of  the  characteristic  differences  of  these 
two  names.  This  is  at  once  partly  against  the 
supposition  that  Ps.  liii.  is  the  more  ancient, 
(Clericus,  Ewald,  Hitzig),  partly  against  the 
conjecture  that  David  himself  revised  Ps.  xiv. 
(Hengst.  and  most  of  the  older  interpreters  after 
the  Rabbins).  The  following  circumstances  favor 
a  remodelling  of  the  Psalm  (and  not  merely  an- 
other recension  of  the  same  text)  ;  thus :  In  ver. 
1  b,  the  advance  in  thought  is  obscured  by  the 
insertion  of  "  and  "  between  the  two  verbs,  but 
is  then  restored  by  placing  instead  of  that  noun, 
which  in  Ps.  xiv.  1  designates  human  actions 
and  doings  in  the  good  sense  as  well  as  in  the 
bad,  a  word  which  characterizes  evil  as  unwil- 
lingness. Furthermore  instead  of  the  "whole," 
Ps.  xiv.  3,  we  have  here  ver.  3,  "  every  one  of 
them,"  which  is  followed  directly  by  JD,  which 
is  preferred  to  "^D  ;  and  in  ver.  4  a  the  word 
"  all,"  which  is  so  characteristic  in  Ps.  xiv.  4, 
is  missing.  In  ver.  6  a,  moreover,  the  expression 
designating  deliverance  has  been  strengthened 
by  the  plural.  Finally  and  chiefly,  instead  of 
the  two  distiches,  Ps.  xiv.  5,  6,  there  is  here  a 
tristich,  which  renders  the  thought  expressed 
there  in  general  terms  more  definite,  by  connect- 
ing it  with  a  historical  event.  That  a  historical 
event  is  presupposed,  particularly  the  catastro- 
phe of  Sennacherib,  is  accepted  by  Hitzig,  Baur, 
et  at.  Hitzig  finds  the  original  text  here,  whilst 
he  regards  Ps.  xiv.  6  as  only  a  retouching  of 
faded  features  in  the  style,  which  has  succeeded 
badly,  whilst  Hupfeld  recognizes  in  both  texts 
merely  the  ruins  of  an  original  identity.  De- 
litzsch,  however,  reminds  us  that  such  a  depend- 
ence upon  the  very  letters  of  the  original,  and 
such  an  alteration  of  the  original  by  means  of  a 
change  of  letters  is  found  elsewhere  likewise,  es- 
pecially in  Jeremiah.  He  also  refers  to  the  re- 
lation of  2  Peter  to  Jude,  and  conjectures  that  a 
later  poet  composed  it  somewhere  about  the  time 
of  Jehoshaphat  or  Hezekiah. 

Str.  V.  Ver.  5.  Where  no  terror  was. — 
This  does  not  mean  blind  alarm  or  unnecessary 
fear,  but  the  sudden  and  unexpected  breaking  in 
of  judgment  at  a  time,  when  the  enemies  of  the 
Israelites  saw  no  reason  to  be  terrified,  and  felt 
themselves  entirely  secure,  and  were  without  fear 
or  care  (Calvin,  Venema,  Hengst.,  Delitzsch). 
Examples    of   such   ruin   are:  the  confederates 


under  Jehoshaphat  (2  Chrwi.  xx.  22  sq.),  the  host 
of  Sennacherib  (Is.  xxxvii.  36).  Parallel  cases 
are:  Job  xv.  21;  1  Thes.  v.  3.  Some  supply 
after  Aben  Ezra  "as  this  one,"  which  would 
express  that  it  surpassed  all  others,  was  un- 
heard of. — Scattered. — This  is  the  consequence 
of  the  overthrow.  It  was  the  greatest  disgrace 
that  the  bones  which  had  not  been  gathered  and 
buried,  should  be  scattered  (Ps.  cxli.  7;  Ezek. 
vi.  5),  to  become  the  prey  of  wild  beasts,  or  ma- 
nure of  the  field  (Jer.  viii.  3;  ix.  21;  xvi.  4; 
xxv.  33).  The  enemy  is  here  designated  by  the 
collective  in  the  singular,  and  as  the  besieger  of 
the  people  of  Israel,  which  leads  to  an  external 
enemy.  It  is  otherwise  with  Ps.  xiv.  The  par- 
ticiple might  in  itself,  connected  with  Elohim, 
mean  :  who  surrounds  thee  protecting,  Ps.  xxxiv. 
7  ;  Zech.  ix.  8.  But  this  reference  is  here  pre- 
vented partly  by  the  position  of  the  participle, 
partly  by  the  fact  that  it  is  not  said  then,  ivhose 
bones,  etc.  Another  reading  is  followed  by  the 
Sept.,  Vulg.,  Syr.:  the  bones  "of  those  who 
please  men,"  by  which  Arab,  and  iEthiop  under- 
stand hypocrites.  But  Aquil.,  Synim.,  Jerome, 
have  our  text. — Many  interpreters,  without  any 
reason,  refer  these  words  to  a  future  judgment. 

DOCTRINAL   AND   ETHICAL. 

1.  "Those  devour  the  people  who  derive  only 
their  own  profit  from  those  over  whom  they  are 
placed,  and  do  not  use  their  office  for  the  glory 
of  God  and  their  salvation,"  (Augustine). 

2.  The  prosperity  of  the  ungodly  is  partly 
only  apparent,  partly  without  duration.  They 
may  sometimes  gain  external  success,  and  even 
for  awhile  oppress  and  afflict  the  people  of  God. 
But  although  it  may  seem  for  a  time  as  if  God 
did  not  trouble  Himself  for  His  people,  or  those 
who  devour  them,  yet  both  parties  will  soon  ex- 
perience the  watchfulness  and  the  activity  of  God. 
Even  in  the  days  of  their  prosperity  the  ungodly 
c  innot  escape  the  curse  which  God  has  imposed 
upon  evil  doers,  Lev.  xxvi.  17,  36  ;  Prov.  xxviii. 
1.  God  gives  them  a  cowardly  heart  so  that 
they  flee  when  no  one  pursues,  and  are  fright- 
ened with  the  noise  of  falling  leaves  ;  whilst  the 
righteous  are  courageous  as  a  lion. — His  hand, 
moreover,  overtakes  the  secure,  so  that  "  terror 
is  in  their  ears,  and  the  destroyer  comes  upon  them 
whilst  at  peace,"  Job  xv.  21 ;  1  Thess.  v.  3,  and 
the  overthrow  is  the  more  complete,  the  more 
unexpectedly  it  comes,  and  the  more  definitely  it 
has  the  character  of  a  Divine  judgment. 

3.  Such  experiences  should  warn  and  urge  to 
humiliation  under  the  mighty  hand  of  God.  God 
breaks  the  rod  which  He  uses  to  chastise  ;  and 
when  He  receives  His  chastened  people  into  fa- 
vor again,  and  raises  them  up  from  their  fall, 
they  should  not  forget  that  the  victory  was  given 
them  over  their  enemies,  because  God  rejected 
them. 

HOMILETICAL  AND   PRACTICAL. 

Ungodly  people  are  proud,  presumptuous  and 
defiant,  but  they  are  neither  so  wise  as  they 
think,  nor  so  brave  as  they  regard  themselves, 
nor  so  strong  as  they  make  themselves  to  be. — ■ 
He  who  boasts   that  he  fears  neither  God   nor 


PSALM  LIV. 


83{ 


man,  will  soon  enough  be  found  out  to  be  not 
only  a  fool  and  a  transgressor,  but  likewise  a  liar. 
— In  misfortune  think  not  that  God  has  forgotten 
thee,  and  in  prosperity  think  not  that  thou  hast 
accomplished  it  without  God. — Your  failures  at- 
tribute to  your  guilt,  your  victories  to  God's  fa- 
vor.— Forget  not  what  thou  owest  to  God  in  bad 
as  well  as  in  good  times. 

Starke  :  It  is  not  enough  to  say  with  the 
mouth  that  there  is  a  God,  but  we  must  show  by 
our  conversation  that  we  are  really  convinced  of 
it  in  our  hearts. — God  is  not  an  idle  observer  of 


the  world,  but  what  He  sees,  and  lie  sees  all, 
He  records  in  His  book. — The  ungodly  are  like 
the  weather-cocks  on  the  towers,  very  change- 
able; now  they  are  altogether  courageous,  soon 
altogether  despondent. 

[Matt.  Henry:  1).  The  fact  of  sin;  2)  the 
fault  of  sin;  3)  the  fountain  of  sin;  4)  the  folly 
of  sin  ;  5)  the  filthiness  of  sin ;  6)  the  fruit  of 
sin  ;  7)  the  fear  and  shame  that  attend  sin  ;  8) 
the  faith  of  the  saints,  and  their  hope  and  powjr 
touchiug  the  cure  of  this  great  evil. — C.  A.  13.] 


PSALM   LIV. 

To  the  chief  Musician  on  Neginoth,  Maschil,  A  Psalm  of  David,  ichen  the  Ziphim  came  and  said  to  Szul, 

Doth  not  David  hide  himself  with  us  f 

Save  me,  O  God,  by  thy  name, 
And  judge  me  by  thy  strength. 

2  Hear  my  prayer,  O  God; 

Give  ear  to  the  words  of  my  mouth. 

3  For  strangers  are  risen  up  against  me, 
And  oppressors  seek  after  my  soul : 

They  have  not  set  God  before  them.     Selah. 

4  Behold,  God  is  mine  helper  : 

The  Lord  is  with  them  that  uphold  my  soul. 

5  He  shall  reward  evil  unto  mine  enemies : 
Cut  them  off  in  thy  truth. 

6  I  will  freely  sacrifice  unto  thee  : 

I  will  praise  thy  name,  O  Lord  ;  for  it  is  good. 

7  For  he  hath  delivered  me  out  of  all  trouble : 

And  mine  eye  hath  seen  his  desire  upon  mine  enemies. 


EXEGETICAL   AND   CRITICAL. 

Its  Contents  and  Composition. — This  Psalm, 
which  was  to  be  accompanied  by  stringed  in- 
struments, and  was  designed  for  devotional  con- 
sideration (vid.  Introduct.,  \  8  and  \  12),  is 
plain  and  simple  in  form  and  contents.  It  ex- 
presses at  first  a  prayer  to  God  for  deliverance 
in  a  just  cause  from  dreaded  ungodly  enemies 
(vers.  1-3).  It  then  expresses,  in  a  lively  man- 
ner, confidence  in  the  divine  help  and  the  punish- 
ment of  his  enemies  (vers.  4,  5);  finally  it  con- 
cludes with  the  vow  of  thanksgiving  for  such  acts 
of  God  in  confirmation  of  His  name  (vers.  6,  7). 
That  the  title  agrees  in  part  literally  with  1 
Sam.  xx.  19  and  l2C>.  is  no  sound  reason  for  re- 
jecting its  authenticity  (Paulus,  De  Wette),  or 
of  preferring  the  title  of  the  Syriac  referring  to 
the  war  with  Absalom  (Rudinger ).  We  may  sup- 
pose a  common  source  in  the  Annals  (Delitzsch). 


No  more  is  the  reference  of  enemies  (ver.  3)  to 
foreigners  against  the  title  {vid.  ver.  3),  nor  is 
there  any  occasion  for  the  conjecture  that 
the  people  themselves  are  here  introduced  as 
speaking. 

Str.  I.,  ver.  1. — By  Thy  name  does  not 
mean  for  Thy  name's  sake  (J.  H.  Mich.),  but 
designates  that  which  in  the  divine  nature  has 
been  made  known  by  His  revelation  of  Himself, 
and  therefore  here,  ver.  6,  as  in  Ps.  lii.  9,  it  is 
called  31B,  good.  This  refers  to  the  qualifications 
of  a  person  or  thing,  or  that  something  is  en- 
tirely as  it  should  be,  and  thus  in  accordance 
with  its  idea  and  aim.  The  name  is  here  still 
less  synonymous  with  power  (Hengst.)  or  good- 
ness (Delitzsch),  as  it  is  in  close  connection  with 
Elohim  in  ver.  1  and  with  Jehovah  in  ver.  6, 
and  is  the  subject  of  the  clause  of  deliverance, 
ver.  7.     Comp.  Is.  xxx.  27. 

Ver.  3.  Strangers. — If  this  expression  is 
regarded  as=foreigners,  barbarians,  then  it  is 


336 


THE  SECOND  BOOK  OF  PSALMS. 


inconsistent  with  the  title,  since  the  inhabitants 
of  Ziph,  a  town  situated  in  the  mountain  wilder- 
ness of  Judah,  a  few  miles  south-east  of  Hebron, 
were  of  the  same  race  as  David.  The  funda- 
mental meaning  of  tyy=aliem  is  used  frequent- 
ly by  Isaiah  and  Ezek'iel  for  foreign  enemies ; 
that  is  to  say,  those  belonging  to  another  nation; 
but  it  has  'usually  the  secondary  meaning  of 
wicked,  violent,  cruel  in  disposition,  and  men 
of  this  class,  Is.  i.  7  (Hupfeld),  and  it  can  thus 
gain  the  general  idea  of  enemies  of  this  kind, 
especially  when  parallel  with  D,X,^)  as  here 
and  Is.  xxv.  5;  xxix.  5;  Ezek.  vii.  21;  xxxi.  12 
(Calvin,  Geier,  et  ah).  It  is  unnecessary  to 
prefer  the  more  convenient  reading  Q'^L  that 
is  to  say,  the  proud  (Luther,  Muscul.,  Venema) ; 
for  it  is  only  found  in  the  Chald.  paraphrase 
and  a  few  MSS.  perhaps  changed  in  accordance 
with  Ps.  lxxxvi.  14.  The  explanation  that  those 
who  were  by  origin  and  divine  law  friendly  are 
compared  on  account  of  their  behaviour,  not  as 
it  were  with  barbarians,  but  are  called  at  once 
strangers,  is  favored  by  the  comparison  with  Ps. 
cxx.  5  (Hengst.),  where  the  Psalmist,  afflicted 
by  his  countrymen,  complains  that  he  dwells  in 
Mesech  and  Kedar  among  heathen  nations.  The 
idea  of  stranger  includes,  Jer.  ii.  21,  that  of  de- 
generation, changed  into  a  foreign  nature, 
(Hupfeld);  hence  the  explanation  of  many  (in 
Calvin)  alieni=degeneres  filii  Abraham),.* 

Str,  II.,  ver.  4.  Among  the  supporters 
of  my  soul. — This  does  not  mean  that  God  is 
one  among  many  others  who  support  his  soul; 
the  so-called  beth  essentia  states  the  class,  the 
only  representative  of  which  is  God,  Ps.  cxviii. 
7;  Judges  xi.  35. 

Ver.  5.  Evil  shall  return  to  my  oppres- 
sors.— Since  "HW  is  construed  with   7    instead 

T 

of  with  by,  many  editions  and  interpreters  [so 
A.  V.]  prefer  with  the  ancient  translation  and 
numerous  MSS.  the  Keri  l"Kr=he  will  requite, 
comp.  Ps.  xciv.  23.— In  Thy  truth. — The  prep. 
3  does  not  state  that  the  truth  of  God  (others: 
His  faithfulness)  is  the  instrumental  means  of 
their  destruction,  but  the  active  cause  of  it  (De- 
litzsch). 

Ver.  6.  In  willingness  will  I  sacrifice 
unto  Thee. — The  reference  here  is  not  to  free- 
will offerings,  Ex.  xxxv.  29;  Lev.  vii.  16,  etc. 
(Calvin,  J.  H.  Mich.,  Rosenm.,  Hengst.,  [Alex- 
ander]), in  contrast  with  those  offered  in  the 
fulfilment  of  vows;  but  it  is  said,  that  they  are 
to  be  brought  voluntarily,  that  is  to  say,  with 
glad  heart  and  willing  mind,  Deut.  xxiii.  24; 
Hos.  xiv.  5  (the  ancient  versions,  Kimchi  and 
most  interpreters).  Decisive  for  this  interpre- 
tation is  the  circumstance  that  I13T  is  construed 
here  not  with  an  accusative,  but  with  3,  just  as 
Numb.  xv.  3,  where  the  same  expression  is  used 
as  a  motive  of  thank-offering  (Hupfeld).  The 
offerings  in  question  are  not  spiritual  (many  of 
the  older  interpreters)  in  contrast  to  the  ritual 

*  f  Perowne  suggests  that  "  the  word  '  strangers '  may  mean 
only  enemies,  the  idea  of  a  foreigner,  one  of  another  coun- 
try, passing  over  readily  into  the  idea  of  an  enemy,  just  as 
in  Latin  hostes  meant  originally  nothing  more  than  hospes." 
— C.  A.  B.] 


sacrifices  (Ps.  1.  14),  but  the  latter  as  external 
representatives  of  the  former. 

Ver.  7.  It  hath  delivered  me,  &c. — [This 
is  the  translation  of  Moll,  referring  to  the  name 
of  God  as  the  subject,  although  he  does  not  ex- 
plain his  reasons  here.  So  also  Delitzsch,  etal., 
in  accordance  with  the  biblical  usage  of  the 
name  of  God  for  God  in  accordance  with  Lev. 
xxiv.  11;  Is.  xxx.  27.  This  is  better  than  the 
ordinary  translation  making  God  Himself  the 
subject  of  the  clause. — C.  A.  B.]  The  preterites 
indicate  that  the  Psalmist  feels  himself  in  his 
spirit  and  faith  transported  to  the  circumstances 
from  which  and  for  which  thanksgiving  is  to  come. 
— [On  my  enemies  my  eye  has  looked. — 
Wordsworth:  "The  words  ' his  desire'  are  not 
in  the  original,  and  would  be  better  omitted. 
What  David  says  is,  that  his  eyes  look  calmly 
on  his  enemies:  he  views  them  without  alarm; 
for  he  feels  that  the  shield  of  God's  power  and 
love  is  cast  over  him  to  protect  him.  The  consum- 
mation of  this  idea  is  seen  in  the  serene  move- 
ment of  Christ,  passing  through  the  midst  of 
His  enemies  and  looking  calmly  upon  them, 
while  they  were  taking  up  stones  to  cast  at 
Him  (John  viii.  59.  Comp.  Luke  iv.  30,  and 
see  the  rendering  in  Sept.,  Vulg.,  Syriac,  JEthi- 
opic).  Christ  also  lit  up  the  gleams  in  the 
dying  martyr's  face  (Acts  vi.  15;  vii.  64-59). — 
C.  A.  B.] 

DOCTRINAL  AND   ETHICAL. 

1.  A  man  may  be  forsaken  by  all  earthly  means 
of  help,  and  have  unfaithful  friends  and  dreaded 
enemies;  yet  he  is  by  no  means  lost.  "The  ex- 
ample of  David  may  and  will  teach  us,  that  even 
in  the  greatest  danger  we  should  not  seek  any 
unlawful  means,  or  despair,  but  call  upon  God's 
name  and  commit  all  our  affairs  to  Him  as  the 
supreme  Judge"  (Berlenb.  Bibel).  But  faith, 
patience,  and  a  good  conscience  are  requisite  for  this. 

2.  The  name  of  God  is  not  a  mere  word,  least 
of  all  a  word  in  the  mouth  of  men  and  possessed 
of  human  power,  but  an  esssential  and  efficient 
revelation  of  God  Himself  by  which  we  not  only 
learn  to  know  God,  so  that  we  can  speak  properly 
to  Him  and  about  Him,  but  by  which  we  still 
more  gain  true  consolation,  real  power  and  actual 
salvation  from  God,  and  wherein  we  possess  a 
valuable  means  of  communion  with  God. 

3.  Faith  sees  the  invisible  God,  and  bases  itself 
upon  the  truth  of  God.  Therefore  it  gives  assu- 
rance of  salvation  in  the  wicked  world  and  works 
joy  in  suffering  and  hope  where  there  is  no 
hope;  for  it  fixes  the  attention  upon  the  name 
and  the  word  of  God,  whereby  the  deliverance 
of  the  pious,  as  well  as  the  ruin  of  the  ungodly, 
is  pledged.  By  this  means  also  the  heart  and 
eye  are  purified,  so  that  without  being  glad  in 
the  injury  of  others,  or  without  a  revengeful 
feeling,  or  any  other  sinful  excitement,  we  delight 
ourselves  in  the  tokens  of  divine  righteousness, 
and  can  see  our  pleasure  in  the  fact  that  God 
will  not  be  mocked. 

HOMILETICAL  AND  PRACTICAL. 

God's  power  not  only  helps  our  weakness;  it 
likewise  breaks  the  power  of  all  ou~  enemies. — 
When  forsaken,  we   should  not   only   trust  God, 


PSALM  LV. 


337 


but  likewise  call  upon  Him. — God  does  not  allow 
those  out  of  His  sight  who  put  Ilim  away  from 
their  eyes;  but  He  does  not  close  His  ears  to 
those  who  pray  to  Him. — To  be  forsaken  is  not 
to  be  lost. — Among  all  conceivable  helpers,  God 
is  the  only  (rue  support  of  our  soul;  therefore 
we  may  implore=recewe  from  heaven  what  the 
earth  refuses  to  us. — He  who  has  not  only  ex- 
pected the  help  of  God,  but  has  implored  it,  will 
likewise  be  willing  to  render  thanks,  and  will  be 
univearied  in  praising  the  name  of  God. — God's 
actions  correspond  with  His  name;  how  is  it  with 
out  faith  and  behaviour? — What  thou  hast  pro- 
mised, keep ;  but  see  to  it  that  thou  doest  the  one 
as  well  as  the  other  with  willing  heart. — Faith 
sees  what  no  eye  can  see ;  therefore  it  gives  us 
comfort,  courage  and  gladness. — He  who  calls 
upon  the  name  of  God  must  likewise  trust  in  the 
truth  of  God  and  rejoice  in  the  acts  of  God. 

Starke:  The  unf.ithfulness  of  men  should 
teach  us  to  give  more  heed  to  the  faithfulness 
of  God. — To  put  God's  omnipresence  away  from 
our  eyes,  is  the  origin  of  all  carnal  security, 
unrighteousness  and  a  perversity  of  nature. — 
The  great  ones  of  the  earth  have  great  power; 
but  if  they  do  not  use  it  to  protect  the  right, 
there  is  a  greater  and  mightier  one  than  they, 
who  will  not  always  look  upon  injustice. — God 
remains  indebted  to  no  one;  every  one  will 
sooner  or  later  receive  the  recompense  for  what 
he  has  done. — Either  sin  must  be  destroyed  in 
man  by  the  word  of  truth,  or  the  man  himself 
who  neglects  this  will  be  destroyed  on  account 
of  the  truth  of  the  divine  threatenings. — Frisch: 
What  we  cannot  accomplish  against  our  enemies 
by  earthly  power,  God'a  word  and  truth  will 


perform. — J.  Arndt:  God's  faithfulness  and 
truth  are  sure,  and  must  finally  cause  them- 
selves to  be  seen. — Rieqer:  As  David's  heart 
believed,  his  eyes  finally  saw. — Tholuck:  The 
Lord  Himself  will  be  the  helper  of  those  who 
are  forsaken  by  all  others. — Guentuer:  We 
should  not  rise  up  from  prayer  until  God  has 
answered  our  petitions. — Diedrich:  If  we  abide 
in  God's  word,  the  worse  our  enemies  are,  the 
greater  the  preservation  from  God. — Taube: 
David's  deliverance  and  the  ruin  of  his  enemies 
were  both  the  words  of  God  and  a  comfortable 
revelation  of  the  name  of  God. 

[Matt.  Henry:  Never  let  a  good  man  expect 
to  be  safe  and  easy  till  he  comes  to  heaven. — 
What  bonds  of  nature  or  friendship  or  gratitude 
or  covenant  will  hold  those  that  have  broken 
through  the  fear  of  God? — There  is  truth  in 
God's  threatenings  as  well  as  in  His  promises, 
and  sinners  that  repent  not  will  find  it  so  to 
their  cost. — Barnes:  We  can  be  thankful  for 
the  mercies  which  we  enjoy  without  having  any 
malignant  delight  in  those  woes  of  others  through 
which  our  blessings  may  have  come  upon  us. — 
Spurgeon:  A  child  may  well  complain  to  his 
father  when  strangers  come  in  to  molest  him. — 
Saul,  that  persecuting  tyrant,  had  stamped  his 
image  on  many  more. — Kings  generally  coin 
their  own  likeness. — What  matter  the  number 
or  violence  of  our  foes  when  He  uplifts  the 
shield  of  His  omnipotence  to  guard  us,  and  the 
sword  of  His  power  to  aid  us? — It  is  of  great 
use  to  our  souls  to  be  much  in  praise;  we  are 
never  so  holy  or  so  happy  as  when  our  adora- 
tion of  God  abounds. — (J.  A.  B.] 


PSALM    LV. 

To  the  chief  Musician  on  Neginoth}  Maschil,  A  Psalm  of  David, 

Give  ear  to  my  prayer,  O  God  ; 
And  hide  not  thyself  from  my  supplication. 

2  Attend  unto  me,  and  hear  me: 

I  mourn  in  my  complaint,  and  make  a  noise; 

3  Because  of  the  voice  of  the  enemy,  because  of  the  oppression  of  the  wicked ; 
For  they  cast  iniquity  upon  me, 

And  in  wrath  they  hate  me. 

4  My  heart  is  sore  pained  within  me  : 

And  the  terrors  of  death  are  fallen  upon  me. 

5  Fearfulness  and  trembling  are  come  upon  me, 
And  horror  hath  overwhelmed  me. 

6  And  I  said,  0  that  I  had  wings  like  a  dove! 
For  then  would  I  fly  away,  and  be  at  rest. 

22 


338 


THE  SECOND  BOOK  OF  PSALMS: 


7  Lo,  then  would  I  wander  far  off, 
And  remain  in  the  wilderness.     Selah. 

8  I  would  hasten  my  escape 

From  the  windy  storm  and  tempest. 

9  Destroy,  O  Lord,  and  divide  their  tongues : 
For  I  have  seen  violence  and  strife  in  the  city. 

10  Day  and  night  they  go  about  it  upon  the  walls  thereof: 
Mischief  also  and  sorrow  are  in  the  midst  of  it. 

11  Wickedness  is  in  the  midst  thereof  : 
Deceit  and  guile  depart  not  from  her  streets. 

12  For  it  was  not  an  enemy  that  reproached  me ;  then  I  could  have  borne  it , 
Neither  was  it  he  that  hated  me  that  did  magnify  himself  against  me  ; 
Then  I  would  have  hid  myself  from  him : 

13  But  it  was  thou,  a  man  mine  equal, 
My  guide,  and  mine  acquaintance. 

14  AVe  took  sweet  counsel  together, 

And  walked  unto  the  house  of  God  in  company. 

15  Let  death  seize  upon  them,  and  let  them  go  down  quick  into  hell : 
For  wickedness  is  in  their  dwellings,  and  among  them. 

16  As  for  me,  I  will  call  upon  God  ; 
And  the  Lord  shall  save  me. 

17  Evening,  and  morning,  and  at  noon,  will  I  pray,  and  cry  aloud  : 
And  he  shall  hear  my  voice. 

18  He  hath  delivered  my  soul  in  peace  from  the  battle  that  was  against  me  : 
For  there  were  many  with  me. 

19  God  shall  hear,  and  afflict  them, 
Even  he  that  abideth  of  old.     Selah. 
Because  they  have  no  changes, 
Therefore  they  fear  not  God. 

20  He  hath  put  forth  his  hands  against  such  as  be  at  peace  with  him : 
He  hath  broken  his  covenant. 

21  TJie  words  of  his  mouth  were  smoother  than  butter, 
But  war  was  in  his  heart : 

His  words  were  softer  than  oil, 
Yet  were  they  drawn  swords. 

22  Cast  thy  burden  upon  the  Lord, 
And  he  shall  sustain  thee  : 

He  shall  never  suffer  the  righteous  to  be  moved. 

23  But  thou,  O  God,  shalt  bring  them  down  into  the  pit  of  destruction : 
Bloody  and  deceitful  men  shall  not  live  out  half  their  days  ; 

But  I  will  trust  in  thee. 


EXEGETICAL  AND   CRITICAL. 

Its  Contents  and  Composition. — The  lan- 
guage of  the  Psalm  is  pictorial  and  powerful,  its 
turns  of  thought  bold,  its  expressions  striking 
and  peculiar,  the  meanings  of  the  words  in  part 
obscure  and  disputed,  the  individual  clauses  ab- 
rupt, the  transition  in  topics  and  thoughts  is 
sudden  and  rapid  ;  all  this  is  in  accordance  with 
the  excited  feelings  and  the  change  in  the  expe- 
riences of  a  man  who  takes  refuge  in  prayer  to 
God,  but  in  such  great  anxiety   (vers.  1-5)  that 


he  wishes  that  he  had  wings  to  fly  into  the  wil- 
derness for  safety  (vers.  6-8),  away  from  the  city, 
which  is  full  of  violence,  strife,  and  cunning 
(vers.  9-11),  where  a  previously  trusted  friend  has 
taken  sides  with  his  enemies  (vers.  12-14),  whose 
sudden  and  complete  ruin  the  Psalmist  desires,  on 
account  of  their  wickedness  (ver.  15).  Whilst 
he  continually  calls  upon  God,  and  in  the  assur- 
ance of  being  heard,  gains  confidence  in  his  deliv- 
erance from  the  many  enemies  which  fight  again?t 
him,  they  do  not  turn  away  from  their  wicked- 
ness to  God  (vers.  16-19),  but  associate  with 
flattering,  hypocritical,  and  unfaithful  men  (vers. 


PSALM  LV. 


339 


20,  21).  With  reference  to  all  these  afflictions 
and  pains  the  Psalmist  keeps  before  his  own  soul 
the  exhortation  to  persevering  devotion  to  Jeho- 
vah, in  the  assurance  of  His  assistance  of  the 
righteous,  aud  His  punishment  of  the  evil  doers 
(ver.  23).  He  concludes  with  a  strong  expres- 
sion of  his  personal  trust  in  God.  All  is  so  pithy, 
lively  aud  individual  that  there  is  no  reason  to 
go  back  from  the  historical  references  to  a  typical 
reference  to  Jesus,  the  Jews  and  Judas  (Stier, 
after  older  interpreters),  or  to  let  them  pass  out  of 
view  in  the  devotional  interpretation  of  the 
Psalm  as  a  model  prayer  of  a  pious  man  in  af- 
fliction through  the  ungodly,  particularly 
through  unfaithful  friends  (Luther,  Geier,  J.  H. 
Mich.,  Hengstenberg).  Thehistorical  references, 
however,  lead  neither  to  the  Maccabean  times, 
with  reference  to  the  high-priest  Alkimos  (Olsh.), 
nor  to  the  prophet  Jeremiah  and  the  anarchical 
period  of  the  invasion  of  the  Scythians,  in  which 
the  prophet  was  at  variance  with  the  authorities 
(Hitzig),  nor  to  a  prince  in  the  period  of  the  in- 
ternal commotion  during  the  last  century  before 
the  destruction  of  Jerusalem  (Ewald).  None  of 
these  references  have  any  such  evidence  that  we 
should  abandon  the  Davidic  composition.  In  re- 
taining this  reference  to  David,  however,  we  are 
not  to  think  of  Doeg,  Ps.  lii.,  or  the  Ziphites,  Ps. 
liv.,  or  of  David's  being  shut  up  in  Keilah  in 
the  time  of  Saul  (1  Sam.  xxiii.),  but  of  Ahith- 
ophel's  unfaithfulness  and  the  rebellion  of  Ab- 
salom (Chald.,  the  Rabbins,  and  most  interpre- 
ters), and  indeed  not  after  the  outbreak  of  the 
rebellion,  but  shortly  before  it.  Its  composition 
accordingly  was  shortly  after  Psalm  xli.  (De- 
litzsch). 

Changes  of  Reading. — The  supposition  that 
in  many  passages  single  verses  have  been  taken 
out  of  their  original  connection  (Hupfeld),  mis- 
takes the  character  of  the  impassioned  dis- 
course; and  the  proposals  to  change  many 
words  are  sometimes  ingenious,  but  unneces- 
sary, since  the  present  readings  may  like- 
wise be  explained,  and  the  change  is  immaterial 
to  the  sense. 

Sir.  I.  [Ver.  2.  I  reel  to  and  fro  in  my 
complaint  and  must  groan. — The  reference 
here  is  to  the  movement  of  the  soul,  the  restless 
reeling  to  and  fro  of  thoughts  and  cares  (Hupf. ). 
Perowne:  "  TIN,  from  a  verb,  T1  (the  Kal,  not 
Hiphil,  from"W*l),  which  occurs  in  three  other  pas- 
sages, Gen.  xxvii.  40;  Jer.  ii.  31 ;  Hos.  xii.  1.  The 
meaning  assigned  to  it  by  the  older  versions  and 
the  Rabbins  is  different  in  different  places.  Here 
the  Ixx.  have  iTwirff&nv,  Chald.  rjj^nx,  murmur o. 
Later  commentators  follow  Schultens  and 
Schroder  in  referring  it  to  the  Arab  root= 
vagari,  discurrcre.  Properly,  it  signifies  to 
wander  restlessly,  especially  a3  homeless, 
without  fixed  abode,  etc.  This  is  probably  the 
meaning  in  Gen.  xxvii.  40,  'when  thou  wander- 
est,'  i.  e.,  becomest  a  free  nomad  people  (not  as 
in  the  A.  V.,  'when  thou  shalt  have  the  do- 
minion'). Here  it  is  used  of  the  restless  toss- 
ing to  and  fro  of  the  mind,  filled  with  cares  and 
anxieties.  The  optative  or  the  cohortative  ex- 
presses the  internal  necessity,  as  in  Ps.  lxxxviii.  15. 
Comp.  Bottcher,  Lehrb.  9(55,  6 ;  Ewald,  d  228  a. 
— C.  A.  B.] 


Ver.  3.  The  burden  of  the  wicked.— The 
parallelism  dues  not  compel  us  to  read:  np£-f=: 
cry  (Olshausen,  Hupfeld),  since  the  reading: 
j*lp>',  has  been  proved  in  Hebrew  through  the 
Hiphil  in  Amos  ii.  13,  and  a  derivative,  Ps.  lxvi. 
11  ;  and  neither  of  these  passages  give  the 
meaning  of  oppression,  need  (most  interpreters), 
but  that  of  burden,  which  is  suitable  here,  so 
tliat  we  need  not  think  of  the  Aramaic  word 
which  is  used  by  the  Chald.  for  TVMt,  Jer.  xvi. 
19;  xix.  9,  and  which  is  added,  Jer.  xiii.  21,  so 
as  to  get  the  meaning  of  pressure  (Hitzig)  or 
anxiety  (Delitzsch). — [They  roll  mischief 
upon  me. — The  idea  is  that  their  mischief  was 
rolled  down  upon  the  Psalmist  as  from  a  wall  or 
tower,  the  weight  of  which,  its  burden  caused 
him  to  reel  and  groan. 

Ver.  4.  My  heart  writhes  within  roe. — 
The  trouble  is  not  merely  an  external  one,  it  af- 
fects his  bowels,  his  vitals,  his  inmost  soul. — 
Terrors  of  death.=those  which  threaten  death 
(Hupfeld). 

Ver.  5.  Horror  hath  overwhelmed  me. — 
Barnes  :  "  That  is,  it  had  come  upon  him  so  as  to 
cover  or  envelop  him  entirely.  The  shades  of 
horror  and  despair  spread  all  around  and  above 
him,  and  all  things  were  filled  with  gloom.  The 
word  rendered  horror  occurs  only  in  three  other 
places:  Ezek.  vii.  18,  rendered  (as  here)  horror; 
Job  xxi.  6,  rendered  trembling ;  and  Is.  xxi. 
4,  rendered  fearfulness." — C.  A.  B.] 

Str.  II.  [Ver.  6.  Wings  like  the  dove. — 
Hupfeld:  "This  is  a  figure  of  rapid  flight,  as 
elsewhere  the  clouds,  Is.  lx.  8,  and  eagle's  wings, 
Ex.  xix.  4  ;  Deut.  xxviii.  49 ;  2  Sam.  i.  23;  Rev. 
xii.  14.  A  still  stronger  figure  of  far  distant 
flight  are  the  wings  of  the  morning.  Ps.  cxxxix. 
9." — Ply  away  and  abide. — So  Hupfeld,  De- 
litzsch, Moll,  et  al.  This  is  more  literal  and  more 
in  accordance  with  the  parallelism  than  the 
translation  :  "  be  al  rest"  of  the  A.  V.  and  many 
ancient  and  modern  interpreters. 

Ver.  7.  Flee  far  away,  lodge  in  the 
wilderness. — This  is  the  usual  refuge  place  of 
the  persecuted  and  the  oppressed,  whither  Da- 
vid had  often  fled  and  wandered  and  lodged, 
comp.  Jer.  ix.  2. — C.  A.  B.] 

Ver.  8.  A  place  of  refuge  from  the  vio- 
lent winds,  from  the  tempest. — The  pro- 
posal to  read  HSO  (Hupfeld),  instead  of  H^D) 
would  give  an  easy  expression,  but  an  unendu- 
rable tautology,  since  the  following  word,  "*£?, 
means  precisely  the  same,  namely,  storm.  Iu 
order  to  avoid  this  tautology,  they  then  suppose 
a  gloss  (Clericus,  Hupfeld),  which  is  yet  more 
objectionable  than  to  take  the  last  expression  in 
the  sense  of  an  apposition,  whereby  the  unusual 
word  of  the  text  would  be  more  closely  defined, 
whose  meaning  as  "  rushing,  that  is  to  say,  vio- 
lent "  wind  (Chald.,  and  most  ancient  interpre- 
ters), may  be  gained  through  the  Arabic  (most 
recent    interpreters  after   A.  Schultens).      nn 

njJD  is  then  a  figure  of  the  angry  breath  of  ene- 
mies, Judges  viii.  3  ;  Is.  xxv.  4  (Hitzig),  of  the 
rude  actions  of  those  who  surrounded  David  which 
were  directed  to  his  ruin  (Delitzsch),  against 
which  the  severely-visited  king  could  oppose  no 


340 


THE  SECOND  BOOK  OF  PSALMS. 


weapons,  from  which  he  would  flee  away  to  a 
peaceful  place  of  refuge,  as  the  shy  dove,  un- 
fitted for  the  battle,  with  its  wings,  which  are 
noiseless  and  hold  out  for  a  long  time,  2  Sam.  i. 
23 ;  Is.  lx.  8 ;  Ps.  cxxxix.  9.  For  this  sense  it 
makes  no  difference  whether  we  take  the  verb 
as  Kal  after  Ps.  lxxi.  12=1  would  hasten  my 
escape  (parallel  with  ver.  7,  I  would  flee  far 
away),  or  whether  we  take  it  as  Hiphil,  after  Is. 
v.  19;  lx.  12=1  would  hastily  provide  a  place  of 
refuge  for  myself.  In  both  interpretations  it  is 
again  possible  to  regard  the  jD  as  comparative^: 
quicker  than  the  wind  (many  interpreters  af- 
ter Vatab.  and  Drusius,  likewise  Hengstenberg 
and  Hupfeld) ;  but  this  is  not  advisable,  be- 
cause the  haste  of  the  flight  has  been  already 
otherwise  expressed. 

[Sir.  III.  Ver.  9.*  Destroy,  Lord,  divide 
their  tongues.  —  Alexander.  "The  first 
word  properly  means  swallow  up.  See  above,  Ps. 
xxi.  9.  The  object  to  be  supplied  is  not  their 
tongue,  but  themselves.  Divide  their  tongue,  i.  e., 
coufound  their  speech,  or  make  it  unintelligible, 
and  as  a  necessary  consequence,  confound  their 
counsels.  There  is  obvious  reference  to  the  con- 
fusion of  tongues  at  Babel  (Gen.  xi.  7-9),  as  a 
great  historical  example  of  the  way  in  which 
God  is  accustomed  and  determined  to  defeat  the 
purposes  of  wicked  men  and  execute  His  own." 
Ver.  10.  They  go  about  it  upon  the 
walls  thereof. — Perowne:  "Most  probably 
'the  wicked,'  mentioned  ver.  3,  who  are  the  sub- 
ject, and  hardly  '  violence  and  strife  '  (ver.  9) 
personified,  as  the  ancient  versions  render,  and 
as  the  Rabbinical  commentators  generally  sup- 
pose. The  figure  may  perhaps  be  borrowed 
from  sentinels  keeping  their  watch  upon  the 
walls ;  others  think  from  besiegers  watching 
the  walls  in  order  to  find  some  weak  point.  In 
the  former  case  we  must  render  'upon,  in  the 
latter,  'round  about'  the  walls.  But  neither 
figure  need  be  pressed.  The  walls  in  this  clause 
of  the  verse  are  parallel  to  the  interior  of  tite 
city  in  the  next  clause,  so  that  the  whole  city 
may  be  represented  in  all  its  parts  to  be  full  of 
wickedness." 

Ver.  11.  Depart  not  from  her  (public) 
places. — These  were  the  large  open  squares 
or  open  spaces  at  the  gates  of  the  oriental  cities, 
where  were  the  markets,  the  courts  of  justice, 
and  general  places  of  public  concourse.  The 
Hebrew  word  corresponds  with  the  Greek  agora, 
the  Latin  forum,  and  is  only  imperfectly  repre- 
sented by  the  market-places  and  public  squares 
of  modern  times. — C.  A.  B.] 

[Str.  IV.  Ver.  12.  For  not  an  enemy  is  it, 
etc. — Perowne:  "For  gives  a  special  reason  for 
the  prayer  in  ver.  9,  his  eye  falling  upon  one  in 
particular  among  the  crowd  of  enemies  and  evil 
doers.  This  is  a  sufficient  explanation  of  the 
use  of  the  particle,  which  is  often  employed  ra- 
ther with  reference  to  something  in  the  mind  of 
the  speaker,  than  in  direct  logical  sequence." — 
I  should  bear  it. — Hupfeld  :   "  I  should  know 


*  [Perowne  :  "  The  tone  of  sadness  and  melancholy  now 
gives  way  to  one  of  hot  and  passionate  indignation.  He 
would  have  escaped  if  he  could  from  that  city  of  sinners, 
who  vexed  his  righteous  eoul  from  day  to  day  with  their  un- 
godly deeds,  but  as  he  could  not  do  this,  he  would  gladly  see 
God's  judgments  executed  upon  them." — C.  A.  B.] 


how  to  bear  it  as  an  evil  unavoidable  among 
men,  to  which  one  finally  submits  ;  whilst  such 
an  experience  from  friends  is  to  be  endured  with 
the  utmost  difficulty." — I  could  hide  myself 
from  him,  i.e.,  as  David  did  from  Saul  when 
he  used  his  power  against  him,  but  this  he  could 
not  do  from  a  secret,  treacherous  foe. 

Ver.  13.  But  thou, — a  man  of  like  estima- 
tion with  myself. — Literally,  according  to  my 
estimation,  i.e.,  the  estimation  or  worth  which  I 
put  upon  him,  the  suffix  being  regarded  as  the 
subject  of  the  action.  But  this  is  not  suitable 
here.  It  is  better  therefore  to  regard  the  suffix 
as  objective=in  accordance  with  the  estimation 
in  which  I  am  held=of  like  estimation  with  me. 
— My  companion  and  my  intimate  friend. 
— 'jHX  is  here  not  guide,  as  Gen.  xxxvi.  15  (the 
Rabbins  and  the  older  interpreters,  likewise  A. 
V.),  but  companion,  associate,  one  joined  in 
intimate  communion,  Prov.  ii.  17  ;  xvi.  28  et  al. 
'Jjn'.O  is  the  Pual  part,  of  J/'T,  and  means  one 
well-known — one  with  whom  one  is  familiar  as 
an  acquaintance  and  intimate  as  a  friend. 

Ver.  14.  We  made  sweet  together  our 
intimacy. — The  Hebrew  word  TID  is  the  same 
as  that  used  in  Ps.  xxv.  14,  of  intimate  com- 
munion with  God.  By  the  mutual  enjoyment  of 
this  intimacy  they  made  it  sweet  for  one  another. 
This  clause  refers  to  private  intimacy,  the  next 
to  association  in  public,  at  the  great  festivals 
when  in  the  throngs  of  the  temple  they  went 
side  by  side. — C.  A.  B.] 

Ver.  15.  Desolations  upon  them,  let 
them  go  down  to  the  world  below  alive. 
— r\lD,!jr  is  confirmed  by  the  local  name,  Ezek. 
xxv.  9  (Clericus,  Gesenius,  Hengstenberg,  Hup- 
feld )=desolationes,  and  it  is  unnecessary  to  read: 
HID  N^2-  instead  of  it,  although  most  MSS.  by 
a  division  into  two  words  point  to  this  reading, 
which  is  followed  by  the  ancient  versions  and 
Rabbins,  and  is  approved  by  most  interpreters. 
For  the  explanation  is  very  different  and  uncer- 
tain. It  is  explained  after  the  derivation  :  death 
brings  upon  them  forgetfulness  (AbenEzra),  or: 
mors  debitum  exigat  s.  exactor  em  agat  (Kimchi, 
Piscator,  J.  D.  Mich.),  or:  death  comes  upon 
them  (Septuagint,  Syriac),  or  surprises  them 
(Luther),  falls  upon  them  (Sym.,  Calvin,  Geier, 
Roseam.,  et  al.),  ensnares  them  (Delitzsch), 
bounces  upon  them  (Bottcher).  Still  less  neces- 
sary is  it  to  change  the  first  word  into  D'ET— 
let  death  be  torpid  on  their  account*  (Hitzig). 
For  although  the  going  down  to  Sheol  alive  is  to 
take  place,  and  this  is  not  used=in  full  powers 
of  life,  Prov.  i.  12  (Hupfeld),  of  sudden  and  un- 
expected death  in  general  (Calvin),  but  with  a 
living  body  with  reference  to  the  ruin  of  the 
band  of  Korah,  Num.  xvi.  30  sq.,  there  is  no 
inconsistency  here  with  the  preceding  statement, 
whatever  sense  is  given  to  it.  The  allusion  is 
moreover  to  be  accepted  the  more  since  there  is 
likewise  a  reference  to  ancient  times  in  ver.  9,  in 
yV2,  Gen.  x.  25,  which  explains  the  choice  of  the 
word  #2?  (comp.  Is.  xix.  3),  and  reminds  us  of 
destruction  by  division  and  confusion   of  tongue 


*  [That  is,  let  them  be  years  in  dyiDg,  let  them  go  dowa 
alive  into  hell,  as  those  buried  alive. — C.  A.  B.J 


PSALM  LV. 


34L 


=language  p_?^>  Gen.  xi.)  ;  so  likewise  in  ver. 
19,  where  God  is  called  "  the  one  sitting  from 
primeval  times,"  with  expressions  which  are 
used  of  the  judicial  sitting  of  God  upon  His 
throne,  Deut.  xxxiii.  27  ;  Ps.  ix.  4,  7  ;  lxxiv.  12; 
Hab.  i.  12.  Yet  it  does  not  follow  from  this  that 
the  "  desolations,"  ver.  15,  allude  to  the  ruin  of 
Solom  and  Gomorrah  (Hengstenberg). — For 
wickedness  is  in  their  dwelling,  within 
them. — There  is  no  reason  to  make  D3TP3  here 
the  same  as  H3"1p3,  vers.  10  and  11,  with  the 
view  that  we  are  to  think  here  likewise  of  the 
interior  of  the  city,  to  regard  it  in  connection 
with  the  preceding  words,  which  do  not  mcan= 
in  their  assembly  (Aquila,  Symm.,  Jerome),  but 
=in  their  dwelling  (Septuagint,  Chald.),  as  a 
hendiadys=in  the  midst  of  their  dwelling  (Geier, 
Rosenm.,  ct  al.),  or  to  explain  it=in  their  midst, 
that  is  to  say,  among  them  (J.  H.  Mich.),  which 
would  render  it  really  superfluous,  and  there- 
fore it  might  be  omitted  (Luther).  Moreover  it 
is  hardly  a  gloss  (Hupfeld),  but  rather  an  ex- 
planatory apposition  designating  the  breast  of 
the  enemy,  as  the  true  dwelling  or  more  accu- 
rately the  storehouse,  the  barn  (Haggaiii.  19)  of 
their  wickedness.  Yet  it  is  easiest  to  regard  it 
as  a  climax,  since  we  cannot  see  why  such  a 
combination  of  dwelling  and  heart  should  be 
unsuitable,  as  Olshausen  and  Hupfeld  contend. 
Sir.  V.  [Ver.  17.  Evening  and  morning 
and  at  noon. — The  three  principal  parts  of 
the  day,  usually  observed  as  the  special  times 
of  prayer  among  the  Orientals.  Or  it  may  per- 
haps be  a  poetical  expression  for  the  whole  day, 
=  at  all  times,  without  ceasing. — Complain 
and  groan. — The  same  words  as  in  ver.  2. 

Ver.  18.  From  the  war  against  me. — Some 
take  3"1p  as  an  infinitive,  and  translate:  that 
they  may  not  draw  nigh  me  (the  ancient  ver- 
sions, Luther,  Hitzig,  Delitzsch,  et  al.)  This 
gives  a  good  sense.  But  it  is  better  to  take  it  as 
the  substantive=war.  Some  again  translate 
the  w  as  ^he  dative  of  reference  (Perowne,  Al- 
exander, et  al.),  but  it  is  better  to  consider  it  as 
the  prep,  against  and  translate  with  Hupfeld, 
Moll,  et  al.:  war  against  me. — For  with  many 
are  they  against  me. — The  translation  of  the 
A.  V.  "  with  ?ne"  is  literal,  but  conveys  a  wrong 
meaning.  The  Heb.  preposition  like  the  English 
with,  has  a  double  use,  mutual  action  may  be 
co-operative  or  antagonistic.  Thus  we  say : 
fight  with  =  against,  to  be  angry  with  =  against. 
The  meaning  here  as  determined  by  the  context 
is  clearly  against. — C.  A.  1?.] 

Ver.  19.  God  will  hear  and  answer  them 
— and  indeed  He  that  sitteth  on  the  throne 
of  old,  Selah  ! — those  who  have  no  change 
and  who  fear  not  God. — It  is  unnecessary  to 
suppose  that  a  short  clause  has  fallen  off  before 
®?J?.!  somewhat  as  "  the  cry  of  the  righteous," 
to  which  the  answer  of  God  might  refer  (Olsh.) ; 
or  to  read  'JJJT  —  He  will  answer  me  (Hupftdd). 
For  the  supposition  of  a  play  upon  words  for  the 
sake  of  the  explanation  "  He  will  humble  them  " 
(the  ancient  versions,  Kimchi,  Geier,  et  al.)  is 
indeed  scarcely  tenable  so  far  as  the  language  is 
concerned,  yet  the  idea  of  an  answer  in  a  real 
sense  by  judgments  (Venema,  Hengst.),  or  with 


allusion  to  the  same  in  irony  (Calv.,  Stier,  De 
Wette)  is  indeed  admissible,  especially  if  the 
"  hearing  "  is  referred  not  to  the  complaining 
prayer  of  the  Psalmist,  but  to  the  raging  of  the 
enemies  (Hengstenberg,  Delitzsch).  Yet  if 
hearing  and  answering  are  taken  in  the  usual 
sense  of  prayer  and  its  answer  (for  they  certainly 
are  in  mutual  relation  to  one  another),  then  we 
are  not  forced  to  understand  the  close  of  the 
verse  of  the  ungodly  who  continue  in  wickedness, 
but  to  change  IX!"  into  WT  (Hitzig)  in  order 
to  be  able  to  understand  the  clause  as  of  the 
pious  "  with  whom  there  is  no  evil  and  who  do 
not  weary  God,"  Is.  vii.  13  ;  Jer.  xv.  6.  It  is 
objectionable  and  unnecessary  to  explain  away 
the  first  half  of  this  clause  after  the  Arabic,  as 
"with  whom  there  is  no  respect  for  oaths" 
(Ewald),  although  the  reference  to  the  ungodly 
is  to  be  retained.  The  word  ru'iT/D  means  not 
exactly  change  of  mind  (Chald.),  but  it  may  be 
referred  to  this  (Delitzsch)  or  rather,  since  the 
word  does  not  occur  elsewhere  in  the  moral 
sense,  but  designates  a  change  of  condition  (Job 
xiv.  14)  and  is  used  elsewhere  of  changing  the 
clothing,  of  guards  and  laborers,  it  may  refer  to 
the  fact  that  they  have  received  no  dismission 
from  their  posts  upon  the  city  walls  (Hengst.),  or 
better,  in  general  of  a  change  of  their  conduct 
and  behaviour  in  every  respect,  to  which  likewise 
the  plural  refers.  To  think  of  ragged  people, 
who  have  no  clothing  to  change,  and  are  un- 
godly from  barbarousness  (Cleric.)  is  as  far  from 
the  context  as  the  explanation  that  those  who  ex- 
perience no  change  of  fortune  easily  become 
proud,  and  have  no  fear  of  God  (Aben  Ezra,  Cal- 
vin, J.  D.  Mich.)  So  likewise  the  following 
clause  does  not  allow  us  to  think  of  the  un- 
changeableness  of  God,  for  which  107  is  changed 
into  1*7  (Kimchi,  Venema).  The  PPD  here  is 
neither  strange  (Hupf.)  nor  to  be  changed  into 
nbo  =  auferet  eos  (Venema),  more  properly  ab- 
stulit,  rejecit,  Lam.  i.  15  (Hupf.),  comp.  Ps. 
lxviii.  32. 

Str.  VI.  [Ver.  20.  The  individual  traitor  again 
becomes   prominent  as  the  profaner  of  the  so- 
lemn covenant  of  intimate  friendship. — C.  A.  B.] 
Ver.  21.   Smooth  are  the  words  of  butter 
of  his  mouth. — flfcOnO  is  a  denominative  of 

t  -:  - 

ruon  (for  its  formation  comp.  Hupfeld)  =  made 
or  consisting  of  butter  or  cream  (Hitzig,  Delitz.) 
The  things  of  butter  of  the  mouth  are  not  the 
lips  (Ewald),  but  the  words,  and  we  have  a  very 
usual  metaphor  (Hupf.)  instead  of  a  comparison. 
In  order  to  gain  a  comparison  here  in  strong 
parallelism  with  the  following  clause  of  the  verse 
=  smooth  as  butter  (Chald.,  Symm.,  Jerome, 
Luther,  Calvin)  the  first  syllable  has  sometimes 
been  changed  into  D  after  2  codd.  de  Rossi  (De 
Wette,  Maurer,  Olsh.),  or  the  usual  reading  has 
been  explained  in  this  sense  as  a  comparative 
(Aben  Ezra,  Kimchi,  Gesenius).  But  this  gives 
ri^e  to  difficulties  of  construction  which  call  for 
further  alterations  of  the  text,  or  inadmissible 
and  forced  explanations.* 

*  [The  metaphor  of  the  butter  that  issues  from  the  mouth 
!  is  to  be  compared  with  tin-  honey  that  drops  from  the  strange 
I  woman's  lips,  Piov.  v.  a.     The  comparison  of  the  words  with 


342 


THE  SECOND  BOOK  OF  PSALMS. 


Sir.  VII.  Ver.  22.  That  which  is  laid  upon 

thee. — The  interpretation  of  '"plT  as  a  perfect 
and  an  elliptical  clause  =  what  He  has  given 
thee,  that  is  to  say,  imparted  to  thee  (Hupfeld), 
hence:  thy  gift  (Calvin),  or  thy  lot  (Kimchi,  J. 
H.  Mich.) ;  or  as  an  imperfect=and  He  will  en- 
dow thee  (Hitzig),  is  not  so  good  as  the  inter- 
pretation of  it  as  an  accusative  of  the  object  (De- 
litzsch). But  yet  its  derivation  from  2iT=give, 
impart,  must  be  maintained  (Bbttcher),  which 
explains  the  Chald.  translation  of  fOO,  Pss.  xi. 
6 ;  xvi.  5,  by  a  word  from  this  root  and  the  use 
of  it  in  the  Talmud  for  a  burden.  To  accept  this 
latter  meaning  here,  (Jerome,  Aben  Ezra,  Isaki, 
Ewald)  is  an  unnecessary  limitation  of  the  idea. 
It  is  the  same  with  the  translation  :  care,  trou- 
ble (Sept.,  Syr.,  Luther,  et  al.)  which  besides 
seem  to  regard  3iT  as  =  3N\  Ps.  cxix.  131, 
whose  radical  meaning  is  :  desire.  1  Pet.  v.  7 
does  not  enable  us  to  decide ;  still  less  the  fol- 
lowing verb,  which  not  only  means  sustentare,  to 
support  with  nourishment  (Hengst.),  but  pro- 
perly tenere,  sustinere,  and  hence  likewise  "  main- 
tain," Ps.  cxii.  5  (Hupf.,  Delitzsch),  and  it  agrees 
well  with  the  "  to  be  moved"  which  is  directly 
mentioned. 

Ver.  23.  Depth  of  the  pit. — This  is  not  to 
be  translated  :  well  or  pit,  or  depth  of  destruc- 
tion (most  interpreters  after  the  ancient  versions 
[so  A.  V.]),  but:  pit  of  the  grave  (Hitzig),  or 
since  the  reference  is  to  Sheol  (Cleric.)  and  not 
to  the  grave,  better  :  hole  of  sinking  (Delitzsch) 
Ezek.  xxxvi.  3  ;  Prov.  viii.  81,  or  depth  of  the 
grave.  The  connection  of  synonyms  serves  to 
strengthen  the  idea.  The  meaning  "well"  is 
derived  from  the  idea  that  it  is  dug  out. 

DOCTRINAL  AND  ETHICAL. 

1.  There  are  times  of  trouble,  when  terrible  and 
harassing  appearances  may  put  even  a  believer 
in  great  uneasiness  of  heart,  anxiety,  and  excite- 
ment, so  that  he  knows  not  how  to  advise  or  help 
himself,  and  would  rather  flee  away  ;  but  at  last 
his  soul  is  quieted  and  comforted  by  taking  re- 
fuge with  God  in  prayer,  and  whilst  he  sinks  back 
in  faith  into  the  assurance  of  the  love  and 
righteousness  of  God  he  regains  courage  for  further 
warfare,  patience  to  persevere  in  sufferings^  hope 
in  the  delivering  and  judging  interposition  of 
God,  and  confidence  in  the  hearing  of  his  prayer. 

2.  Among  the  phenomena  of  evil  times,  "under 
the  pressure  of  which  even  a  David  "  is  some- 
what dejected,  and  thinks  not  as  usual  of  spring- 
ing over  the  walls  (Berl.  Bib.),  belong  particu- 
larly on  the  one  side  the  rapid  increase  and  the 
bold  advance  of  ungodliness  and  unrighteousness 
in  all  classes  of  society,  on  the  other  side,  the  no 
less  relentless  than  inconsiderate  rupture  of  the 
bands  of  previous  communion  whereby  love  is 
changed  into  hate,  friendship  into  hostility,  trust 
into  treachery  and  hypocrisy. 

8.  Prayer  has  so  great  importance  for  the  sanc- 
tification  of  the  life  and  strengthening  in  the 
communion  with  God  on  the  one  hand,  and  the 


oil  is  in  Prov.  v.  3  of  her  mouth.  Comp.  Sol.  Song.  iv.  11, 
where  milk  is  united  with  honey.  The  strong  contrast  of 
war  in  the  heart  and  drawn  swords  here,  may  be  compared 
•with  tho  bitterness  of  wormwood  and  the  sharp  two-edged 
aword,  Prov.  v.  4. — C.  A.  B.] 


danger  is  so  great  on  the  other  hand  of  being 
distracted  by  the  pressure  of  the  world  and  the 
pliability  of  human  nature,  that  we  can  hardly 
dispense  with  a  daily  exercise  of  prayer  in  con- 
nection with  a  fixed  order  of  prayer.  And  al- 
though the  three  periods  of  prayer,  evening, 
morning,  and  noon,  did  not  appear  as  legally  pre- 
scribed until  later  times  (Dan.  vi.  11  ;  Acts  x.  9), 
yet  they  have  been  connected  with  the  charac- 
teristic changes  of  the  day  from  the  most  ancient 
times. 

HOMILETICAL    AND    PRACTICAL. 

So  long  as  a  man  can  pray,  though  anxious,  he 
does  not  despair. — The  wickedness  of  men  may 
prepare  much  injury  for  us,  but  God's  righteous- 
ness does  not  endure  the  victory  of  evil. — When 
new  enemies  join  old  foes,  and  former  friends  are 
found  among  them,  then  we  should  search  care- 
fully for  the  causes  of  this  hostility. — It  is  often 
worse  in  the  world  than  we  imagined  in  quiet 
times,  but  God  can  do  infinitely  more  than  all 
that  we  ask  and  understand. — We  cannot  escape 
that  which  our  life  brings  with  it  in  the  world, 
but  we  may  in  the  severest  conflict  gain  the  victory 
over  the  worst  enemies  through  the  assistance  of 
God. — He  who  does  not  stand  on  God's  side  can- 
not hope  in  God. — We  should  not  rely  upon  the 
world,  our  friends,  ourselves,  but  solely  upon  the 
faithful  God  alone. — We  must  oppose  God's  right- 
eousness, faithfulness,  and  truth,  against  the 
wickedness,  unfaithfulness,  and  hypocrisy  of 
men. — Strength  of  faith  does  not  disclose  itself  as 
insensibility  to  suffering,  but  as  the  power  to  be 
comforted  with  God,  to  hope  in  God,  overcome 
through  God. 

Starke  :  God  lets  us  feel  our  weakness,  when 
we  fall  into  great  fear  and  extreme  anxiety,  in 
order  that  we  may  see  what  we  are  without  Him 
and  what  He  is  to  us. — As  long  as  the  builders 
of  Babel  are  united,  they  would  take  heaven  by 
storm  ;  but  as  soon  as  God  divides  their  tongues 
all  their  prospects  fail.  Thus  easily  can  God 
put  His  enemies  to  shame. — How  cautious  a 
Christian  should  be  in  the  selection  of  friends. — 
The  best  friendship  and  union  of  spirits  is  when 
we  are  of  one  mind  and  heart  before  God. — 
Would  you  overcome  by  faith,  then  your  heart 
must  not  depend  upon  any  creature,  but  upon 
God  alone,  whose  power  is  shown  the  most  in 
weakness. 

Osiander:  Those  who  persecute  the  pious 
transgress  the  commandments  of  God  in  many 
ways,  and  become  involved,  generally,  in  horrid 
sins  and  blasphemies. — Franke  :  It  is  vain  to 
talk  of  Christ  and  His  sufferings  if  you  remain 
far  away  from  His  mind  and  cross. — The  true 
saving  knowledge  of  sin  is  gained  only  by  con- 
sidering rightly  the  sufferings  and  death  of 
Christ. — Arndt  :  God  cannot  hide  Himself  from 
our  prayers,  prayer  finds  Him  out  and  presses 
through  the  clouds  to  Him.  God's  fatherly  heart 
does  not  admit  of  His  hearing  us  crying  and  im- 
ploring and  not  turning  to  us. — Tholuck:  When 
smitten  by  a  friend  we  not  only  gain  an  enemy, 
but  likewise  lose  a  friend. — David  cannot  grasp 
the  answer  with  his  hands,  but  can  with  his 
faith. — Taube  :  The  persevering  prayer  of  faith 
finally  gains  the  victorious  assurance  of  a  hear- 
ing. 


PSALM  LVI. 


343 


[Matt.  Hknry  :  If  we  in  our  prayers  sincerely 
lay  open  ourselves,, our  case,  our  hearts  to  God, 
we  have  reason  to  hope  that  He  will  not  hide 
Himself,  His  favors,  His  comforts  from  us. — 
Gracious  souls  wish  to  retire  from  the  hurry  and 
bustle  of  this  world,  where  they  may  sweetly  en- 
joy God  and  themselves ;  and  if  there  be  any 
true  peace  on  this  side  of  heaven,  it  is  they  that 
enjoy  it  in  those  retirements. — Barnes:  How 
often  do  we  wish  that  we  could  get  beyond  the 
reach  of  enemies ;  of  sorrows ;  of  afflictions  ! 
How  often  do  we  sigh  to  be  in  a  place  where  we 
might  be  assured  that  we  should  be  safe  from  all 
annoyances;  from  all  trouble !  There  is  such  a 
place,  but  not  on  earth. 

Spurqeon  :  If  our  enemies  proudly  boast  over 
us  we  nerve  our  souls  for  resistance,  but  when 


those  who  pretend  to  love  us  leer  at  us  with  con- 
tempt, whither  shall  we  go? — If  any  bonds 
ought  to  be  held  inviolable,  religious  connections 
should  be. — There  is  justice  in  the  universe,  love 
itself  demands  it ;  pity  to  rebels  against  God,  as 
such,  is  no  virtue. — We  pray  for  them  as  crea- 
tures, we  abhor  them  as  enemies  of  God. — We 
need  in  these  days  far  more  to  guard  against  the 
disguised  iniquity  which  sympathizes  with  evil, 
and  counts  punishment  to  be  cruelty,  than 
against  the  harshness  of  a  former  age. — It  is  the 
bell  of  the  heart  that  rings  loudest  in  heaven. — 
A  father's  heart  reads  a  child's  heart. — The  cri- 
sis of  life  is  usually  the  secret  place  of  wrestling. 
— He  who  is  without  trouble  is  often  without 
God.— C.  A.  B.] 


PSALM  LVI. 

To  the  chief  Musician  upon  Jonalh-elem-rechokim,  Michtam  of  David,  when  the  Philistines  took 

him  in  Gath. 

1  Be  merciful  unto  me,  0  God  :  for  man  would  swallow  me  up ; 
He  fighting  daily  oppresseth  me. 

2  Mine  enemies  would  daily  swallow  me  up  : 

For  they  be  many  that  fight  against  me,  O  thou  Most  High. 

3  What  time  I  am  afraid, 
I  will  trust  in  thee. 

4  In  God  I  will  praise  his  word, 

In  God  I  have  put  my  trust;  I  will  not  fear 
What  flesh  can  do  unto  me. 

5  Every  day  they  wrest  my  words : 

All  their  thoughts  are  against  me  for  evil. 

6  They  gather  themselves  together,  they  hide  themselves,  they  mark  my  steps, 
When  they  wait  for  my  soul. 

7  Shall  they  escape  by  iniquity  ? 

In  thine  anger  cast  down  the  people,  O  God. 

8  Thou  tellest  my  wanderings: 

Put  thou  my  tears  into  thy  bottle : 
Are  they  not  in  thy  book  ? 

9  When  I  cry  unto  thee,  then  shall  mine  enemies  turn  back: 
This  I  know  ;  for  God  is  for  me. 

10  In  God  will  I  praise  his  word: 

In  the  Lord  will  I  praise  his  word. 

1 1  In  God  have  I  put  my  trust :  I  will  not  be  afraid 
What  man  can  do  unto  me. 

12  Thy  vows. are  upon  me,  O  God : 
I  will  render  praises  unto  thee. 

13  For  thou  hast  delivered  my  soul  from  death : 
Wilt  not  thou  deliver  my  feet  from  falling, 

That  I  may  walk  before  God  in  the  light  of  the  living? 


344 


THE  SECOND  BOOK  OF  PSALMS. 


EXEGETICAL   AND   CRITICAL. 

Its  Contents  and  Composition. — The  title 
(comp.  Introduct.,  \  12  and  §  8)  leads  to  the 
time  of  the  persecution  by  Saul,  and  indeed  not 
to  the  time  of  the  second  abode  of  David  with 
the  Philistine  king  Achish,  1  Sam.  xxix.  (Ru- 
ding.,  Rosenm.),  but  the  earlier  one,  1  Sam.  xxi. 
10  sq.,  which  is  referred  to  definitely  in  Ps. 
xxxiv.  This  Psalm,  which  is  simple  and  inter- 
woven with  recurring  if  not  entirely  similar 
verses,  bears  many  features  of  resemblance  with 
the  Psalms  of  this  period.  Among  these  features 
the  chief  one  is  his  turning  from  the  judgment 
of  his  own  enemies  to  the  judgment  of  the  na- 
tions in  general.  From  the  mention  of  the  latter 
there  is  not  the  least  evidence  of  its  composition 
in  the  time  of  the  exile  (De  Wette).  Moreover 
the  nations  (ver.  7)  are  not  the  many  particular 
ones  which  make  up  the  heathen  nation  with 
which  the  author  is  said  to  remain  in  the  time 
after  the  exile  (Hitzig).  For  the  analysis  of  the 
plural  dmmim  into  its  units  cannot  change  the 
idea  "people." — There  is  prevalent  in  this 
Psalm  a  tone  of  confidence  in  God's  help,  which 
breaks  forth  in  the  refrain  (ver.  4,  somewhat  en- 
larged, vers.  10,  11.),  each  time  after  a  short  de- 
scription of  the  oppression  of  the  poet  who  is  in 
flight,  and  of  the  character  and  behaviour  of  his 
enemies  (vers.  1,  2,  and  5,  6).  This  in  both 
cases  is  prepared,  first,  by  a  short  (ver.  3)  then 
a  more  extended  (vers.  8,  9)  attestation  of  faith 
in  God's  assistance,  which  is  again  each  time 
preceded  by  a  weaker  (ver.  1)  then  a  stronger 
(ver.  7)  expression  of  the  certainty  of  the  ruin  of 
his  enemies,  who  were  mortals,  by  the  judgment 
of  the  Almighty.  The  whole  concludes  with  a 
vow  of  thanksgiving  (ver.  12)  for  the  deliverance 
of  his  life,  which  is  considered  as  not  doubtful 
(ver.  13),  as  it  began  with  a  prayer  for  the  help 
of  grace. 

Str.  I.  Ver.  1.  For  mortal  man  snorts 
against  me. — On  account  of  the  following  ex- 
pressions, enosh  is  to  be  taken  as  a  collective,  as 
Ps.  lxvi.  12;  yet  we  are  not  to  find  in  the  word 
the  subordinate  meaning  of  evil  (De  Wette),  but 
that  of  weak,  fallible,  in  contrast  to  Elohim,  Pss. 
ix.  19;  x.  18.  [The  Rabbins  and  older  inter- 
preters, so  A.  V.,  translated  HXI^  by  absorbere, 
devorare,  swallow  up;  but  it  is  more  properly 
either  pant  after  as  animals  greedy  of  their 
prey,  or  snort  against  as  animals  enraged. — 
C.  A.  B.] 

Ver.  2.  For  many  are  they  that  fight 
against  me  in  pride. — Dl'lD  is  not  a  vocative 
=Most  High  (Aquil.,  Chald.,  Jerome,  Isaki, 
Calvin,  [A.  V.]  et  al.),  as  Ps.  xcii.  8,  instead  of 
the  high  God,  Micah  vi.  6;  but  it  is  an  accusa- 
tive as  an  adverb,  and  the  height  is  taken  figu- 
ratively as  pride  (Symmach.,  Luther,  Rudinger, 
Geier,  et  al.). 

Ver.  3.  On  the  day  that  I  have  fear, 
I — in  Thee  will  I  trust. — There  is  no  suffi- 
cient reason  to  read,  instead  of  XTX,  JOpK  as 
ver.  9=when  I  call  (Hupf.);  still  less  are  we 
to  insert  a  negative=On  the  day  will  I  not  fear 
(Syr.,  Arab.) ;  but  it  may  very  well  be  conceived 
that  fear  and  trust  should  be  in  the  same  heart 


at  the  same  time  (Calvin,  Geier,  et  al.).  There- 
fore it  is  not  advisable  to  accept  a  subjunctive 
(Hitzig,  Olsh.),  because  he  would  say:  when  I 
would  fear,  or  should  have  occasion  to  fear,  yet 
would  not  express  the  fear  itself* 

Ver.  4.  Through  God  will  I  praise  His 
word. — This  clause  might  be  translated:  "Of 
God  am  I  proud,  His  word"  (most  recent  inter- 
preters), the  verb  being  regarded  as  intransitive 
and  the  preposition  repeated.  Yet  the  accents 
lead  to  the  transitive  interpretation:  in  (through, 
with)  God  praise  I  His  word  (Hupfeld,  Delitzsch, 
and  almost  all  ancient  versions  and  interpreters 
with  the  Rabbins).  According  to  the  context, 
this  "word"  is  hardly  to  be  explained  of  "His 
works,"  His  providences  and  guidances  (older 
interpreters  with  Flamin.),  although  13T  some- 
times=m,  and  it  is  easiest  to  take  it  thus  in 
ver.  5;  still  less  is  there  occasion  to  change 
)~)21  into  1^3'1,    to  which  the   translation    rove 

t  : ^  -t : '  s 

loyovc  fiov.  (Sept.)  might  lead,  and  then  be  in- 
terpreted: my  affairs,  or:  "God  will  I  praise" 
are  my  words,  Ps.  xxii.  1  (Olsh.);  or  to  correct 
13T  (by  adding  1  as  copula  to  the  following 
clause.  )=Of  God  I  boast  in  matters,  that  is  to 
say,  in  the  affairs  in  question  (Hitzig).  It  is 
true  that  dabar  is  used  in  ver.  10  without  a  suf- 
fix and  without  an  article.  This,  however,  may 
designate  the  word  directly  as  the  divine,  as  Ps. 
ii.  12,  13,  the  son  (Delitzsch).  There  is  special 
reference  here  to  the  divine  word  of  promise 
(Calvin,  Geier),  yet  not  directly  as  addressed 
personally  to  David  (Hengst.),  or  indeed  to  his 
royal  dignity  (most  interpreters).  This  word 
of  God  will  the  Psalmist  praise  when  he  by  God's 
grace  has  experienced  its  fulfilment,  accordingly 
when  he  is  a  man  saved  in  God. — [I  trust  in 
God,  I  do  not  fear;  what  can  flesh  do 
unto  me  ? — This  is  the  beautiful  and  touching 
lefrain  of  the  Psalm  which  loses  its  force  by  a 
false  punctuation  in  the  A.  V.  Ver.  11  is  pre- 
cisely the  same  as  these  clauses,  with  the  single 
exception  of  the  substitution  of  DIX  for  "ltJO. — 

*  TT  T  T 

C.  A.  B.] 

Str.  II.,  ver.  5.  All  day  long  they  vex 
my  affairs. — It  is  better  to  refer  "121  here  to 
the  affairs  of  the  poet,  among  which  his  words 
might  be  included,  because  the  verb  does  not 
mean:  make  abominable  (Sept. ),  curse  (Vulg. ), 
wrest— slander  (Flamin.,  Ruding.,  Rosenm., 
[A.  V.]  et  al.),  but  vex. 

Ver.  6.  They  who  watch  my  heels  just 
as  they  have  waited  for  my  soul. — The 
perfect  in  the  last  clause  does  not  allow  of  the 
supposition  that  the  reason  of  the  pursuit  (most 
interpreters)=because,  or  when  they  hope  to 
take  my  life,  is  stated  and  is  incorrectly  ren- 
dered by  the  participle  (Symmach.,  Jerome). 
It  expresses  by  a  comparison  of  the  former  with 
the   present   proceedings    (Hupfeld,    Delitzsch), 

[*  Calvin  :  "  It  seems,  indeed,  as  if  fear  and  hope  were 
feelings  too  contrary  the  one  to  the  other  to  dwell  in  the 
same  heart;  but  experience  shows  that  Hope  there  in  fact 
really  reigns  where  some  portion  of  the  heart  is  possessed  by 
Fear.  For  when  the  mind  is  calm  and  tranquil,  Hope  is  not 
exercised,  yea  rather  is,  as  it  were,  hushed  to  sleep ;  but 
then,  and  not  till  then  does  she  put  foith  all  her  strength, 
when  the  mind  has  been  cast  down  by  cares  and  she  lifts  it 
up,  when  it  has  been  saddened  and  disturbed  and  she  calms 
it,  when  it  has  been  smitten  with  fear  and  she  sustains  and 
props  it." — C.  A.  B.] 


PSALM  LVI. 


345 


that  they  have  always  acted  as  the  same  malig- 
nant men.  The  translation  "just  as  I  have 
hoped  for  my  life"  (Sept.)  is  incorrect. 

Ver.  7.  With  iniquity — deliverance  to 
them?  In  anger  cast  down  nations,  O 
God. — It    is   questionablo  and  unnecessary  to 

read  D^D  (Hupf.,  Olsh.),  instead  of  oSfl,  Ps. 
xxxii.  7,  or  to  regard  them  as  the  same  (Ewald). 
For  the  former  word  is  usually  with  the  accusa- 
tive of  the  object  in  the  meaning:  to  weigh 
something,  hence  the  interpretation:  for  iniqui- 
ty recompense  them  (Hupf.),  is  violent,  But 
the  interpretation:  weigh  to  them  iniquity  still, 
is  unnecessary.  For  the  text  may  be  explained 
as  it  is.  It  is  true  it  does  not  say :  on  account 
of  iniquity  deliver  from  them  (Symm.),  pour 
them  out  (Chald.),  lay  hold  of  them  (Geier);  or: 
in  no  wise,  that  is  to  say,  vain,  fruitless  be  their 
flight  (Mend.),  but:  with=in  spite  of  iniquity 
is  deliverance  to  them.  This  interpretation  of 
it  as  a  question  (Kimchi,  et  al.,  Hitzig,  Delitzsch) 
is  to  be  preferred  to  that  of  regarding  it  as  an 
expression  of  a  delusion  of  the  transgressor 
(Bucer,  Calvin,  et  al.,  Hengst.) ;  for  the  latter 
thought  is  included  in  the  former,  but  is  not  so 
easily  misunderstood. 

Str.  III.,  ver.  8.  Thou  hast  counted  my 
•wanderings,  my  tears  are  put  in  Thy  bot- 
tle— {are  they)    not  in   Thy  calculation  ? — 

"li  is  not  "my  complaint  (Hupfeld),  or  my  in- 
ternal disquiet"  (Ewald),  but  my  "fleeing,  wan- 
dering about,"  the  days  of  which  (Chald.),  or 
places  of  which  (Isaki,  Kimchi),  or  rather 
which  as  often  repeated  (Ruding.  counts  14 
exilia  of  David),  not  only  the  fugitive  closely  ob- 
served, but  God,  who  counts  all  the  steps  of 
men,  so  likewise  the  tears  which  are  put  in  His 

*\XJ  *=bottle  of  skin,  for  careful  preservation 
in  the  memory,  perhaps  with  an  allusion  to  wine 
squeezed  out  (Geier),  or  parallel  with  the  bag 
mentioned  elsewhere,  Job  xiv.  17 ;  1  Sam.  xxv. 
29;  comp.  Is.  viii.  16  (Olsh.,  Hupfeld).  It 
seems  that  the  conformity  of  sound  has  here  oc- 
casioned the  choice  of  words  (Aben  Ezra,  Geier, 
et  al.),  which  the  ancient  versions  either  did  not 
understand  and  therefore  changed  ^TXJ3  into 
TllD,  or  they  have  had  this  latter  reading  be- 
fore them ;  for  they  translate  in  conspectu  tuo, 
and  likewise  give  this  verse  an  entirely  different 
and,  in  other  respects,  unintelligible  sense. 
Schegg,  with  respect  to  the  Vulgate,  brings  out 
the  sense:  My  life  I  hold  before  Thee;  Thou 
settest  my  tears  before  thy  face  as  in  Thy  de- 
cree. It  is  questionable  whether  we  are  to  re- 
tain the  proper  and  usual  meaning:  calculation, 
or  refer  to  the  writing  in  a  book  (Syr.,  Vat.  and 
many  recent  interpreters  [A.  V.]),  particularly 
in  the  book  of  God,  Ex.  xxxii.  32;  Ps.  exxxix. 
16,  the  book  of  the  living,  Ps.  lxix.  28,  the  book 
of  remembrance,  Mai.  iii.  16.  According  to  the 
present  accents  "put"  is  an  imperative.  But  a 
simple  transfer  of  the  accent  to  the  last  syllable 
gives  the  more  appropriate  passive,  Num.  xxiv. 


[*  This  is  the  skin  buttle  used  in  the  Bast  for  keeping  wine, 
milk,  water,  etc.  It  takes  the  place  of  our  barrel  or  cask,  as 
well  as  our  bottle.  They  are  generally  made  of  goat  skins 
or  kid,  comp.  Smith's  Diet  of  the  Bible,  art.  Bottle.— C. 
A.  B.J 


21;  1  Sam.  ix.  24;  2  Sam.  xiii.  32  (Ewald,  Hup- 
feld, Delitzsch,  Hitzig).  The  form  of  the  question 
here  and  in  ver.  13  b  does  not  express  any  doubt 
or  uncertainty,  but  actually  gives  a  strong 
assurance  of  certainty  and  enlivens  the  dis- 
course.* 

Ver.  9.  This  I  know,  that  God  is  for  me. — 
This  might  be  rendered  likewise:  that  God  is  to 
me=that  I  have  God,  or  that  He  is  my  God 
(Sept.,  Jerome,  Hengst,);  but  the  translation: 
for  me  (Chald.,  and  most  interpreters)  is  recom- 
mended by  Ps.  exxiv.  1,  2,  here  as  in  Ps.  cxviii. 
6  sq. 

[Vers.  10,  11. — We  have  here  the  same  refrain 
as  in  ver.  9,  with  the  slight  change  of  the  repe- 
tition of  the  first  clause  with  emphasis,  with  the 
use  of  Jehovah  for  Elohim  and  the  substitution 
of  man  for  flesh  in  the  last  clause. — C.  A.  B.] 

Str.  IV.,  ver.  12.  Thy  vows  {are)  upon 
me. — This  does  not  refer  to  an  obligation  as  of  a 
duty  yet  to  be  undertaken  (De  Wette,  Hitzig), 
but  to  an  obligation  already  incurred  in  fulfilling 
the  thank-offerings  vowed  to  God. 

Ver.  13.  To  walk  before  the  face  of  God 
in  the  light  of  life. — This  does  not  mean  the 
pious  walk  of  life  (the  older  interpreters),  but 
the  Divine  protection,  as  Ps.  lxii.  8  (De  Wette, 
Hengst.,  et  al.).  The  light,  of  life  (comp.  John 
viii.  12),  or  the  living  (Pss.  xxvii.  13;  cxvi.  9) 
means  the  light  and  its  realm  in  contrast  to  the 
realm  of  death,  and  is  not  to  be  limited  to  the 
sunlight  of  this  world  (Hupfeld). 

DOCTRINAL   AND    ETHICAL. 

1.  The  distresses  which  befall  a  servant  of 
God  from  men  may  be  easily  borne  and  surely 
overcome  if  only  faith  is  not  shaken.  For  men, 
how  many  so  ever  they  may  be  that  gather  toge- 
ther, devise  crafty  plans,  hesitate  not  at  cruel 
deeds,  they  can  accomplish  nothing  against  the 
man  who  has  taken  refuge  with  God,  puts  his 
confidence  in  God's  power  and  grace,  and  calmly 
and  firmly  relies  upon  God's  word.  God  will 
deliver  him,  but  destroy  them.  For  their  name 
is  frailty  and  flesh;  they  cannot  accomplish  what 
they  propose,  cannot  avert  what  they  have  drawn 
upon  them.  But  God  keeps  His  word  and  carries 
out  what  He  has  promised;  therefore  His  pro- 
mises are  to  believers  the  pledge  of  their  salva- 
tion. 

2.  Many  boast  of  their  understanding;  some 
indeed  of  their  wickedness  (Ps.  Iii.  1),  and  rely 
upon  their  courage  and  their  power,  their  riches 
and  their  position,  the  world  and  their  friends. 
Thus  they  forget  God  and  His  word,  and  come  in 
conflict  with  those  who  confess  God  and  His 
word.  Thus  the  latter  have  many  fears,  cares 
and  trials  in  the  world.  Yet  since  they  live  not 
only  in  the  world,  but  at  the  same  time  in  God, 
their  faith  overcomes  fear  and  the  world  (1  John 
v.  4),  and  they  strike  up,  even  in  their  sorrows, 
songs  of  rejoicing,  with  which  they  praise  God  and 
boast  of  His  word,  which,  as  the  pledge  of  their 


[*  Perowne:  "He  knows  that  ea-h  day  of  his  wandering, 
each  no<^  in  which  he  found  shelter,  eaeli  Btep  thai  be  had 
taken,  every  artifice  by  which  lie  has  baffled  lus  foes,— ail 
have  been  numbered  by  his  Heavenly  Keeper.  Yea.  no  tear 
that  he  has  shed,  when  his  eye  has  been  raised  to  heaven  in 
praver,  has  fallen  to  the  ground.  God  he  prays  to  gather 
them  all  in  His  bottle,  and  trusts  that  He  will  note  them  in 
His  book."— C'.  A.  B.J 


34G 


THE  SECOND  BOOK  OF  PSALMS. 


salvation,  is  likewise  the  foundation  of  their  con- 
fidence and  the  source  of  their  comfort. 

3.  The  believer  knows  that  God  not  only  sees 
him  and  his  distresses,  but  likewise  cares  for  the 
minutiae  of  his  life  and  welfare,  that  He  thus 
counts  his  steps  and  days,  collects  his  tears, 
writes  down  his  actions  and  his  omissions.  He 
knoivs  likewise  that  this  divine  sympathy  is  not 
merely  beholding  or  pitying,  but  shows  itself 
and  attests  itself  by  actual  assistance,  so  that  it 
may  be  seen  that  God  is  with  him.  And  thus 
knowledge  is  not  merely  recognition,  but  a  con- 
viction full  of  life.  It  expresses  itself  as  such  in 
the  day  of  trouble  as  prayer  for  God's  grace,  as 
confession  of  God  and  His  word,  as  vows  of  thanks- 
giving for  the  help  pre-supposed  as  certain,  and 
is  strengthened  and  enlivened  by  every  divine  ex- 
hibition of  grace  to  the  hope  of  a  walk  in  the 
light  of  life. 

HOMILETICAL   AND    PRACTICAL. 

If  God  is  for  us,  who  can  be  against  us? — It  is 
better  to  fall  into  the  hands  of  God  than  of  men. 
— He  who  depends  on  God  will  not  fall;  and  He 
who  trusts  in  the  word  of  God  will  have  where- 
with to  boast. — Wouldst  thou  walk  in  the  light 
of  life,  then  rely  upon  God  and  His  word. — God 
with  us!  This  is  the  watchword  of  the  pious. — 
Fear  not,  only  believe!  You  must  either  expe- 
rience the  grace  or  the  wrath  of  God ;  what  you 
toish  will  be  given  you. — The  higher  the  ungodly 
are  lifted,  the  deeper  will  be  their  fall;  for  God 
is  a  righteous  Rewarder. — How  hope  and  fear 
may  be  together  in  the  same  heart. — The  courage 
of  faith  is  a  very  different  thing  from  the  defiance 
of  pride. 

Starke  :  The  ways  of  God  often  appear  to  the 
reason  to  be  entirely  against  their  purpose;  but 
yet  they  are  holy  and  good  as  the  issue  shows. — 
God's  grace  is  a  mighty  protection  and  a  power- 
ful mitigation  of  every  cross. — Hope  is  the  gold- 
en treasure  and  the  noblest  art  against  all  fear. 
— God's  infallible  word  and  a  believing  trust 
therein    are    inseparably   united    together. — A 


countenance  moistened  with  tears  is  much  more 
beautiful  and  noble  before  God  than  a  neck 
covered  with  pearls  and  ears  with  the  most  pre- 
cious jewels. — Since  the  goodness  of  God  is  ac- 
tive, our  thanksgiving  must  likewise  be  active. 

Rieger:  Fear  is  evil  only  when  it  destroys 
the  word  of  God  for  us. — Vaihinger:  The  mercy 
of  God  is  the  well  of  salvation  from  which  David 
draws  in  all  his  troubles. — Tholuck:  David 
thinks  of  songs  of  praise  whilst  he  still  sings  la- 
mentations, of  vows  of  thanksgiving  whilst  yet 
praying. — Guenther:  Every  advance  in  sancti- 
fication  is  an  additional  confirmation  that  God  is 
with  us. 

[Matt.  Henry:  As  we  must  not  trust  to  an 
arm  of  flesh  when  it  is  engaged  for  us,  so  w« 
must  not  be  afraid  of  an  arm  of  flesh  when  it  is 
stretched  out  against  us. — God  has  a  bottle  and 
a  book  for  His  people's  tears,  both  those  for 
their  sins  and  those  for  their  afflictions. — God 
will  comfort  His  people  according  to  the  time 
wherein  He  has  afflicted  them,  and  give  to  them 
to  reap  in  joy  who  sowed  in  tears.  What  was 
sown  a  tear  will  come  up  a  pearl. — When  we 
give  credit  to  a  man's  bill,  we  honor  him  that 
drew  it.  So  when  we  do  and  suffer  for  God  in 
a  dependence  upon  His  promise,  not  staggering 
at  it,  we  give  glory  to  God,  we  praise  His  word, 
and  so  give  praise  to  Him. — Barnes:  Fear  is 
one  of  those  things  designed  to  make  us  feel  that 
we  need  a  God  and  to  lead  us  to  Him  when  we 
realize  that  we  have  no  power  to  save  ourselves 
from  impending  dangers. — It  is  a  good  maxim 
with  which  to  go  into  a  world  of  danger;  a  good 
maxim  to  go  to  sea  with;  a  good  maxim  in  a 
storm;  a  good  maxim  in  danger  on  the  land;  a 
good  maxim  when  we  are  sick;  a  good  maxim 
when  we  think  of  death  and  the  judgment, — 
"  What  time  I  am  afraid,  I  will  trust  in  Thee." — 
Spurgeon  :  It  is  a  blessed  fear  which  drives  us 
to  trust. — God  inclines  us  to  pray;  we  cry  in 
anguish  of  heart;  He  hears,  He  acts;  the  enemy 
is  turned  back!  What  irresistible  artillery  is 
this  which  wins  the  battle  as  soon  as  its  report 
is  heard.— C.  A.  B.] 


PSALM  LVII. 

To  the  chief  Musician,  Al-taschit,  Michtam  of  David,  when  he  fled  from  Saul  in  the  cave. 

Be  merciful  unto  me,  O  God,  be  merciful  unto  me : 
For  my  soul  trusteth  in  thee : 

Yea,  in  the  shadow  of  thy  wings  will  I  make  my  refuge, 
Until  these  calamities  be  overpast. 


2  I  will  cry  unto  God  most  high ; 

Unto  God  that  performeth  all  things  for  me. 


PSALM  LVII. 


84; 


3  He  shall  send  from  heaven,  and  save  me, 

From  the  reproach  of  him  that  would  swallow  me  up. 
God  shall  send  forth  his  mercy  and  his  truth. 


Selah 


4  My  soul  is  among  lions : 

And  I  lie  even  among  them  that  are  set  on  fire, 

Even  the  sous  of  men,  whose  teeth  are  spears  and  arrows, 

And  their  tongue  a  sharp  sword. 

5  Be  thou  exalted,  O  God,  above  the  heavens ; 
Let  thy  glory  be  above  all  the  earth. 


6  They  have  prepared  a  net  for  my  steps ; 
My  soul  is  bowed  down  : 

They  have  digged  a  pit  before  me, 

Into  the  midst  whereof  they  are  fallen  themselves. 

7  My  heart  is  fixed,  0  God,  my  heart  is  fixed  : 
I  will  sing  and  give  praise. 

8  Awake  up,  my  glory ;  awake  psaltery  and  harp  : 
I  myself  will  awake  early. 

9  I  will  praise  thee,  O  Lord,  among  the  people : 
I  will  sing  unto  thee  among  the  nations. 

10  For  thy  mercy  is  great  unto  the  heavens, 
And  thy  truth  unto  the  clouds. 

11  Be  thou  exalted,  O  God,  above  the  heavens : 
Let  thy  glory  be  above  all  the  earth. 


Selah. 


EXEfSETICAL  AND  CRITICAL. 
Its  Contents  and  Composition. — For  the 
title  comp.  Introduction,  §  12  and  \  8.*  The  re- 
petition of  the  same  verse,  vers.  5  and  10,  di- 
vides the  Psalm  into  two  halves.  In  the  first 
half  the  hope  of  faith,  in  the  near  and  sure  help 
of  God,  out  of  great  peril  of  life  occasioned  by 
violent  men,  which  hope  is  based  on  experience, 
declares  itself  in  the  prayer  for  new  exhibitions 
of  Divine  grace,  whereby  the  truth  and  the  trust- 
worthiness of  God  may  be  actually  proved.  In 
the  last  half  of  the  Psalm,  after  a  short  descrip- 
tion of  the  snares  which  turned  out  to  the  ruin 
of  the  enemies  themselves,  the  certainty  of  victory 
expresses  itself  in  an  exhortation  of  his  own  soul 
to  praise  God  in  the  whole  world  on  account  of 
God's  revelation  of  Himself  in  His  glory.  The 
resemblances  with  other  Davidic  Psalms  are  nu- 
merous ;  with  Ps.  vii.,  not  only  in  the  comparison 
of  enemies  with  lions,  which  likewise  occurs  in 
Ps.  x.,  xxii.,  lviii.,  but  at  the  same  time  in  the  de- 
signation of  the  soul  as  glory  in  the  figure  of 
the  pit;  with  Ps.  xxii.,  in  the  reference  to  the 
proclamation  of  the  acts  of  God  among  all  na- 
tions;  with  Ps.  xxxvi.,  in  the  hiding  under  the 
wings  of  God  and  the  comparison  of  grace  and 
truth  with  the  height  of  heaven;  with  Ps.  lvi., 
in  the  opening  words  and  the  similar  expressions 
for  persecutor ;  with  Ps.  lii.,  in  the  poetical 
word  for  fulness  of  ruin,  and  at  the  same  time 
with  Pss.  lv.,  lix.  and  lxiv.,  in  the  figure  of 
the  sword   of  the  tongue,  which  in  Ps.  cxx.  is 


_  *  [This  Psalm  begins  a  series  of  three  Psalms,  lvii.,  lviii., 
lix.,  all  of  which  have  Al-taschith  in  their  titles. — C.  A.B.J 


compared  with  arrows  as  here  the  teeth.  Re- 
specting its  relation  to  Ps.  cvii.,  see  the  explana- 
tions there.  The  emphatic  repetition  of  the 
same  word  in  vers.  1,  3,  7,  8,  is  peculiar  to  this 
Psalm.  AVe  cannot  decide  whether  the  cave 
mentioned  in  the  title  is  the  one  mentioned  in  1 
Sam.  xxii.  as  the  cave  of  Adullam,  or  that 
situated  by  the  sheepcotes  upon  the  Alpine 
heights  of  Engedi.  These  caves  are  numerous 
in  the  limestone  and  chalk  mountains,  and  aro 
often  of  great  extent  and  are  still  the  hiding- 
places  of  fugitives  (Robinson's  Bib.  Researches, 
vol.  I.  p.  500). 

Sir.  I.  Ver.  1.  Has  sought  refuge  with 
Thee. — The  perfect,  which  is  important  for  the 
sense,  in  distinction  from  the  imperfect  of  the 
same  word  in  the  next  line,  is  overlooked  by 
many  interpreters  [so  A.  V.],  although  ex- 
pressed by  the  more  ancient  ones  (Chald.,  Je- 
rome, Flamin.,  Calvin),  and  expressly  made  pro- 
minent by  Venema. — [In  the  shadow  of  Thy 
■wings. — Perowne  :  "  This  exceedingly  striking 
image  may  have  been  suggested  by  Deuteronomy 
xxxii.  11,  see  above  on  Ps.  xvii.  8.  Still  more 
tender  is  the  N.  T.  figure,  Matt,  xxiii.  37."*  De- 
litzsch  :  "  The  shading  of  God's  wings  is  the 
protection  of  His  soft,  sweet  love  and  the  shadow 
of  His  wings  is  t lie  refreshing,  trusting  comfort 
connected  with  this  protection.      In  this  shadow 


•[Perowne:  "  Perhaps  there  is  nothing  more  remnrkiiMe 
in  the  Psalms,  than  this  ever-recurring  expression  of  a  ten- 

der  personal  affection  on  the  part  of  the  sacred  i ts  tuGud. 

There  is  no  parallel  to  this  in  the  whole  range  of  heathen 
literature.  Monsters  to  be  feared  and  propitiated  were  the 
deities  of  Paganism,  but  what  heathen  ever  loved  his  god? 
The  apotheosis  of  mau*s  lusts  could  only  produce  a  worship 
of  sc:  vility  and  fear." — C.  A.B.J 


348 


THE  SECOND  BOOK  OF  PSALMS. 


the  poet  takes  his  refuge  again  as  before,  until 
mm,  that  is  to  say,  the  ruinous  danger  which 
threatens  him  passes  by,  prmteriverit  (comp.  Isa. 
xxvi.  20,  and  for  the  mating e  numeri  x.  10,  Ge- 
Benius,  \  147  a.)  Not  as  if  he  would  not  then 
need  the  Divine  protection  any  more,  but  now 
he  feels  himself  especially  needy,  and  therefore 
his  first  aim  is  the  brave,  victorious  endurance 
of  the  sufferings  which  hover  over  him." — C. 
A.  B.] 

Str.  II.  Ver.  2.  Who  accomplisheth  con 
cerning  me.—  It  is  better  to  supply  :  His  pur- 
poses, than:  His  mercy  (Kimchi),  or:  His  pro- 
mises (Calvin),  or  indeed  :  my  wishes  (Flamin.), 
or:  my  undertakings  (Rosenm.,  De  Wette).  For 
since  the  object  is  not  mentioned,  we  must  not 
supply  an  actual  limitation  of  it,  but  only  a 
comprehensive  general  term.  There  is  no  rea- 
son for  the  translation:  who  makes  an  end  of 
my  sorrow   (Luther),  or  to  regard  1DJ  as  the 

same  with  the  related  root,  7D3=who  is  my 
benefactor  (Septuagint,  Ewald,  Hitzig,  Hupfeld, 
[Perowne]).  Ps.  cxxxviii.  8  affords  a  parallel 
which  explains  this  clause. 

Ver.  3.  He  will  send  from  heaven.— This 
likewise  does  not  need  to  have  any  specific  ob- 
ject supplied,  neither:  His  arm  (Deut.  xxxiii. 
27),  nor:  His  hand  (Ps.  xviii.  16;  cxliv.  7), 
nor :  His  help  (Ps.  xx.  2)  ;  nor  from  the  follow- 
ing clause:  His  grace  and  truth.  The  singer  is 
satisfied  at  the  beginning  with  the  fact  that:  if 
this  is  sure,  he  has  good  ways  with  the  what 
(Heng?teuberg).  The  additional  words  :  "from 
heaven,"  give  the  idea  of  a  wonderful,  extraor- 
dinary deliverance  (Calvin). — Hereproacheth 
who  snorts  at  me. — To  regard  this  clause  as 
a  simple  continuation  and  therefore  a  statement 
of  an  action  of  God=He  gives  my  persecutor  to 
shame  (the  ancient  versions,  Kimchi,  Flaminius, 
Ewald),  is  as  well  against  the  parallel  passage, 
Pss.  xlii.  10 ;  xliv.  16 ;  lv.  12,  21  ;  lvi.  5  ;  lix.  7, 
as  against  the  context,  which  leads,  by  the 
change  of  word  and  the  close  description,  ver. 
4,  to  a  reproach  proceeding  from  the  enemies.  That 
the  object  of  the  reproach  cannot  be  here  as 
sometimes  elsewhere,  God  (Cocc,  De  Wette),  is 
shown  by  the  grammatical  construction,  which 
does  not  allow  of  the  acceptance  of  a  relative 
clause.  The  accents  indeed  point  to  a  clause  de- 
pendent upon  the  preceding  one  ;  but  this  can 
only  be  a  hypothesis,  so  that  we  have  to  supply  a 
particle  (Aben  Ezra,  Geier,  and  most  interpre- 
ters). Since,  however,  in  this  case  the  imper- 
fect would  be  expected,  we  must,  in  order  to  ex- 
plain with  grammatical  accuracy,  regard  the 
clause  as  a  parenthesis,  explaining  the  situation, 
with  a  selah,  as  Ps.  lv.  20.  Koster  would  re- 
move it  to  the  close  of  the  verse.  To  connect  it 
with  the  following  clause,  thus  making  it  a  hy- 
pothetical antecedent :  supposing  that  he  re- 
proached (Delitzsch),  requires  not  only  that  the 
accents  should  be  altered,  but  brings  about  a 
too  close  connection  with  the  consequent  which 
would  then  be,  and  this  is  not  expressed.  The 
supposition  that  these  words  are  in  the  wrong 
place  (Olsh.,  De  Wette),  is  especially  objection- 
able from  the  fact  that  no  other  suitable  place 
for  the  clause  can  be  shown.  And  the  altera- 
tion of  the  reading  in   order  to  get  the  sense: 


"  from  the  first  of  those  who  snort  against  me  " 
(Hitzig),  is  mere  conjecture.  The  translation: 
from  the  reproach  of  him  that  would  swallow 
me  up  (Luther,  [A.  V.]),  is  against  the  form  of 
the  word  and  the  meaning  of  the  passage. 

Str.  III.  Ver.  4.  I  -will  lie  down  among 
the  lickerish — The  reference  here  is  not  to 
flames  (Ewald)  but  to  lions,  which  then  are  de- 
signated as  (greedy)  lickerish,  yet,  not  as  de- 
vouring (Hupfeld,  or  as  breathing  out  flames 
(Chald.,  Rabbins,  and  most  interpreters).  But 
we  must  not  overlook  the  fact  tbat  2DP  does  not 
express  the  idea  of  prostrate,  jacere  (most  inter- 
preters) but  cuhare,  and  that  this  verb  is  here  in 
the  optative  or  cohortative.  Accordingly  it  ex- 
presses not  a  complaint  of  his  dangerous  situa- 
tion, but  the  resolution  of  trust  in  God,  with 
which  he  will  lie  down  to  sleep  in  the  midst  of 
dangerous  circumstances.  But  it  is  not  said 
that  he  will  lie  down  to  sleep  among  the  lions  of 
the  wilderness,  and  that  hostile  men  are  worse 
than  these  beasts  of  prey,  Sir.  xxv.  15  (Delitzsch), 
but  the  enemies  are  called  directly  lions.  Their 
name  of  "lickerish,"  which  expresses  their 
greed  of  murder,  forms  the  transition  to  the  di- 
rect designation  of  the  enemies  as  sons  of  men, 
whose  teeth  and  tongue  are  then  directly  men- 
tioned as  the  instruments  of  their  attack  and 
pursuit.  If  there  was  any  reference  to  flames, 
this  certainly  might,  according  to  a  figure  used 
in  most  language,  be  called  as  well  licking  as 
flattering,  but  without  such  occasion  we  must 
abide  by  the  usual  fundamental  meaning  of  the 
word,  and  there  is  no  more  reason  to  think  of 
fiery  look  and  revenge  (Delitzsch),  than  to  pass 
over  from  the  figure  of  lions  to  a  new  compari- 
son by  the  translation  :  "I  lie  upon  firebrands" 
(Hengstenberg),  or,  omitting  the  accents,  con- 
nect the  lying  with  the  first  member  of  the  verse, 
"  with  my  soul  I  lie  in  the  midst  of  the  lions," 
and  then  add  in  apposition :  fire-breathing 
children  of  men  (Hitz.,  similarly,  Aquila,  Symm., 
Jerome),  or  begin  a"  new  clause=men  are  flames 
(Luther). — [Whose  teeth  are  spears  and 
arrows,  etc. — The  enemies  are  lions,  greedy  of 
their  prey,  but  the  teeth  of  these  men-lions  are 
spears  and  arrows,  and  the  tongues  of  these 
men-lions  are  a  sharp  sword.  As  the  lion  uses 
his  teeth  and  tongue,  these  children  of  men  use 
their  spears,  arrows,  and  swords  to  destroy  their 
prey,  having  the  same  greedy,  lickerish  natures 
as  the  wild  beasts. — C.  A.  B.] 

Ver.  5.  Exalt  Thyself  above  the 
heavens,  etc. — This  prayer  cannot  be  here 
synonymous  with  the  appeal  for  interference : 
lift  up  Thyself,  properly :  stand  up,  as  Is.  xxi. 
14;  xxxiii.  10,  but  must  either  mean:  be  ex- 
alted=praised  (Ps.  xviii.  46)  by  the  inhabitants 
of  heaven  and  earth  (Hengstenberg),  or  :  show 
Thyself  in  Thy  sublimity  (Aben  Ezra,  Kimchi, 
and  most  interpreters),  Ps.  xlvi.  10.* 

Str.  IV.  Ver.  6.  Have  bent  down  my  soul. 
— This  expression  is  striking,  at  the  same  time 
incorrect  and  against  the  parallelism  ;  yet  the 
change  of  the  reading  in  order  to  get  the  sense: 
"  his  soul,"  that  is  to  say,  himself  "is  seized 
upon  "  (Hitzig),  is  mere  conjecture.  [The  An- 
glican Prayer   Book  has  :  He  pressed  down  my 

*  [The  same  refrain  is  found  in  ver.  11,  at  the  close  of  the 
Psalm.— C.  A.  B.] 


PSALM  LVII. 


349 


soul.  This  is  approved  by  Alexander,  with  the 
idea  that  he  was  caught,  held  down  by  a  trap 
or  snare.  Perowne,  whilst  admitting  that  the 
word  occurs  everywhere  else  in  a  transitive 
meaning,  assumes  an  indefinite  subject:  "one 
hath  bowed  down  my  soul  "=•'  my  soul  is  bowed 
down"  [so  the  A.  V.].  But  it  is  better  with 
Moll  to  regard  the  enemies  as  the  subject  in 
parallelism  with  the  preceding  and  following 
clauses. — C.  A.  B.] 

Sir.  V.  Ver.  7.  My  heart  is  confident. — 
The  translation:  my  heart  is  ready  (Septuagint, 
Chald.,  Calvin,  Luther),  though  possible  in  it- 
self, does  not  agree  with  the  repetition  so  well 
as  the  literal:  steadfast  (Ilitzig,  et  al.),  in  the 
sense  which  is  likewise  usual  :  confident,  fear- 
less (Symrn.,  Ilupfeld,  Delitzsch). 

Ver.  8.  [My  glory =my  soul,  comp.  Pss. 
vii.  5;  xvi.  '.)  ;  xxx.  12.— C.  A.  B.]— I  will 
awake  the  dawn. — The  intransitive  interpre- 
tation of  the  verb,  Ps.  xxxv.  23,  which  is  here 
parallel  with  the  Kal,  is  highly  objectionable, 
the  interpretation  of  inu/,  as  an  accusative  of 
time,  unheard  of,  accordingly  the  translation: 
I  will  awake  at  the  time  of  the  dawn  (the  an- 
cient versions,  most  Rabbin3  and  interpreters), 
must  be  given  up.  The  true  interpretation,  fol- 
lowed by  all  recent  exegetes,  occurs  moreover 
already  by  itself.  The  legend  of  the  Talmud  is 
very  interesting  (according  to  Delitzsch):  "A 
cither  hung  over  David's  bed,  and  when  midnight 
came,  the  north  wind  blew  upon  the  strings,  so 
that  it  sounded  of  itself;  he  arose  at  once  and 
occupied  himself  with  the  law  until  the  pillars 
of  the  dawn  arose."  Isaki  remarks  upon  this: 
the  other  kings  are  awakened  by  the  dawn,  but 
I,  said  David,  will  awaken  the  dawn. 

[Str.  VI.  Ver.  9.  Delitzsch :  "  His  song  of 
praise  is  not  to  sound  in  a  narrow  space  where 
it  can  scarcely  be  heard;  he  will  appear  as  an 
evangelist  of  his  deliverance  and  his  deliverer, 
among  the  nations  of  the  world;  his  calling  ex- 
tends beyond  Israel,  the  experiences  of  his  per- 
son are  for  the  benefit  of  humanity.  We  see 
here  the  self-consciousness  of  an  all-comprehen- 
sive mission,  which  has  accompanied  David 
from  the  beginning  to  the  end  of  his  royal 
course  (Ps.  xviii.  49).  That  which  is  said,  ver. 
10,  is  the  motive  and  at  the  same  time  the  theme 
of  the  preaching  among  the  nations:  God's 
grace  and  truth  towering  up  to  heaven,  Ps. 
xxxvi.  5.  That  they  reach  even  to  the  heavens, 
is  only  an  earthly  idea  of  the  infinity  of  them 
both  (comp.  Eph.  iii.  18).  In  ver.  11,  which 
differs  from  ver.  5  only  by  one  letter  [article 
before  D'DB?],  the  Psalm  returus  to  prayer. 
Heaven  and  earth  have  a  comparative  history, 
and  the  blessed,  glorious  end  of  this  is  the  sun- 
rise of  the  Divine  glory  over  both,  which  is  here 
implored." — C.  A.  B.] 

DOCTRINAL  AND    ETHICAL. 

1.  A  fugitive  is  not  so  safe  and  hidden  in  the 
gloom  of  the  mountain  cave  as  in  the  shadow  of 
God's  wings.  He  who  flees  thither  gains  a 
courageous  spirit  and  a  steadfast,  confident  heart, 
so  that  he  can  lie  down  to  sleep  with  calmness 
amidst   numerous    and  mighty  enemies,  greedy 


for  his  life,  and  can  commit  himself  and  his 
cause  to  the  Almighty  in  heartfelt  prayer,  resign 
his  soul  and  rely  upon  Him  for  deliverance,  if 
he  is  able  to  appeal  to  previous  experiences  of  Di- 
vine help,  his  tru.it  in  God  gains  a  firm  founda- 
tion, and  his  prayer  for  grace  a  great  confidence 
and  a  joyous  flight.  For  the  pressure  of  wicked- 
ness passes  by;  whilst  grace  and  truth,  which 
God  semis,  remain  with  the  pious,  and  with 
every  new  sending  from  above,  there  follows,  to- 
gether with  the  confirmation  of  a  Divine  pro- 
mise, a  strengthening  of  the  faith,  and  the  de- 
signs of  the  wicked  will  be  frustrated,  and  their 
attacks  as  well  as  their  reproaches,  slanders, 
and  threats,  remain  fruitless,  whilst  God  accom- 
plishes His  purposes. 

2.  Grace  and  truth  come  down  from  heaven 
and  reach  again  up  to  heaven.  These  are  as 
immeasurable,  inexhaustible,  invincible  as  the 
latter,  but  they  unite  both  worlds  together,  and 
manifest  in  both  the  glory  of  God.  Therefore 
(he  acts  of  God  towards  II is  anointed  receive 
through  them  a  universal  historical  character  and 
a  significance  as  well  as  to  the  praise  of  God. 
The  servant  of  God  will  not  only  late  and  early 
praise  God,  awake  cither  and  harp  and  antici- 
pate the  dawn,  so  that  he  is  not  called  by  it,  but 
the  dawn  by  him;  he  will  likewise  encourage  and 
lead  the  nations  throughout  the  earth  by  his 
praise  of  God  that  they  may  praise  Him  like- 
wise. He  has  a  missionary  calling,  and  he  knows 
it. 

HOMILETICAL  AND   PRACTICAL. 

Let  him  who  flees  from  enemies  see  to  it  where 
he  remains  and  whither  he  turns. — We  may  hide 
from  men  but  not  from  God  ;  and  we  cannot  hide 
with  men,  but  with  God  and  in  God. — Among 
the  good  gifts  that  come  down  from  above,  grace 
and  truth  are  as  valuable  as  they  are  indispensable 
for  us;  they  unite  heaven  and  earth. — If  we 
pray  to  God  for  what  we  want,  He  will  give  us 
what  we  need. — Wickedness  must  not  only  ^ass 
by  the  pious  without  injuring  them,  it  likewise 
ruins  its  own  servants  and  instruments. — The  ar- 
rows of  wickedness  rebound  harmless  from  the 
armor  of  faith. — Much  depends  upon  how  we 
close  the  evening  and  greet  the  morning. — It  would 
be  a  bad  sign  if  you  had  only  complaints  and  no 
prayer  and  no  thanksgiving. — Grace  and  truth 
reach  as  far  as  their  origin  is  high,  and  should 
be  praised  accordingly. — The  glory  of  the  Lord 
should  be  praised  early  arid  late,  near  and  far,  in 
heaven  and  on  earth,  and  yet  there  would  be  no 
recompense  for  what  God  has  done  for  us  by  send- 
ing His  grace  and  truth. 

Stakke  :  The  higher  and  stronger  our  ene- 
mies are,  the  more  does  faith  depend  on  God, 
who  alone  is  exalted  above  all  the  majesty  and 
power  of  the  creature. — Where  all  human  help 
fails,  there  God's  help  begins  in  earnest. — Bet- 
ter that  sleep  should  be  broken  off  than  prayer. 
— What  we  love  we  .speak  of  more  than  once. — 
Osiander:  God  cannot  and  will  not  forsake 
those  who  trust  in  Him  with  all  their  hearts. — . 
Selnekker:  God  protects  His  own  children  in  a 
wonderful  manner,  and  gives  their  enemies  into 
their  hands  when  they  rage  the  most, — Franke: 
When  it  is  clearly  manifested  to  the  heart  of 


350 


THE  SECOND  BOOK  OF  PSALMS. 


man  that  God  is  the  Most  High,  he  fears  nothing, 
not  even  the  devil  and  his  hosts  of  hell,  but  is 
confident  and  unterrified.— Renschel  :  The  cross 
is  a  storm  ;  it  passes  by  ;  in  the  meanwhile  we 
Bit  under  (he  shadow  of  His  wiugs. — Tholuck: 
O  how  sleepy  man  remains  when  the  praise  of 
God  for  undeserved  bounties  is  in  question. — 
Guenther:  The  delivered  must  yet  inquire: 
why  and  wherefore  has  God  spread  His  wings 
over  you  ?  What  would  He  with  you,  of  you,  for 
?/ou? — Taube  :  David's  first  cry  of  need  is  not  a 
call  for  help,  but  for  grace. — Make  not  that  nar- 
row which  God's  love  has  made  wide,  wide  as 
the  heavens. 

[Matt.  Henry  :  To  God  as  the  God  of  grace 
•will  1  fly,  and  his  promise  shall  be  my  refuge, 
and  a  sure  passport  it  will  be  through  all  these 
dangers. — We  need  no  more  to  make  us  happy, 
but  to  have  the  benefit  of  the  mercy  and  truth 
of  God. — When  God  is  coming  towards  us  with 


His  favors,  we  must  go  forth  to  meet  Him  with 
our  praises. — Barnes  :  The  welfare  of  the  uni- 
verse depends  on  God  ;  and  that  God  should  be 
true,  and  just,  and  good,  and  worthy  of  confi- 
dence and  love, — that  He  should  reign, — that 
His  law  should  be  obeyed, — that  His  plans 
should  be  accomplished, — is  of  more  importance 
to  this  universe  than  anything  that  merely  per- 
tains to  us  ;  than  the  success  of  any  of  our  own 
plans;  than  our  health,  our  prosperity,  or  our 
life. — Spurgeon:  Urgent  need  suggests  the  repe- 
tition of  the  cry,  for  thus  intense  urgency  of 
desire  is  expressed.  If  "  he  gives  twice  who 
gives  quickly,"  so  he  who  would  receive  quickly 
must  ask  twice. — Blessed  be  God,  our  calamities 
are  matters  of  time,  but  our  safety  is  a  matter 
of  eternity. — God's  attributes,  like  angels  on 
the  wing,  are  ever  ready  to  come  to  the  rescue  of 
His  chosen. — C.  A.  B.] 


PSALM  LVIII. 

To  the  chief  Musician,     Al-taschith,  Hichtam  of  David. 

Do  ye  indeed  speak  righteousness,  O  congregation  ? 
Do  ye  judge  uprightly,  O  ye  sons  of  men? 

2  Yea,  in  heart  ye  work  wickedness  ; 

Ye  weigh  the  violence  of  your  hands  in  the  earth. 

3  The  wicked  are  estranged  from  the  womb : 

They  go  astray  as  soon  as  they  be  bom,  speaking  lies. 

4  Their  poison  is  like  the  poison  of  a  serpent : 

They  are  like  the  deaf  adder  that  stoppeth  her  ear ; 

5  Which  will  not  hearken  to  the  voice  of  charmers, 
Charming  never  so  wisely. 

6  Break  their  teeth,  O  God,  in  their  mouth: 

Break  out  the  great  teeth  of  the  young  lions,  O  Lord. 

7  Let  them  melt  away  as  waters  which  run  continually : 

When  he  bendeth  his  bow  to  shoot  his  arrows,  let  them  be  as  cut  in  pieces. 

8  As  a  snail  which  melteth,  let  every  one  of  them  pass  away  : 

Like  the  untimely  birth  of  a  woman,  that  they  may  not  see  the  sun. 

9  Before  your  pots  can  feel  the  thorns, 

He  shall  take  them  away  as  with  a  whirlwind,  both  living,  and  in  his  wrath. 


10  The  righteous  shall  rejoice  when  he  seeth  the  vengeance: 
He  shall  wash  his  feet  in  the  blood  of  the  wicked. 

11  So  that  a  man  shall  say,  Verily  there  is  a  reward  for  the  righteous: 
Verily  he  is  a  God  that  judgeth  in  the  earth. 


PSALM  LVIII. 


EXEGETICAL   AND   CRITICAL. 

Its  Contents  and  Composition. — The  posi- 
tion of  this  Psalm  is  due  not  only  to  expressions 
in  the  title,  but  to  the  figure  of  the  lion  and  the 
mention  of  teeth.  There  is  no  reason  to  put  its 
composition  in  a  late  period,  and  seek  the  unjust 
judges  among  the  heathen  (Ewsld,  Hitzig).  The 
prophets  afford  sufficient  analogies  to  this  com- 
plaint respecting  domestic  administrations  of 
justice  (Hupfeld),  as  it  here  gushes  forth  from 
the  indignant  soul  of  the  Psalmist  in  a  threaten- 
ing language  which  is  almost  obscure  owing  to 
bold  and  mingled  figures  of  speech.  It  is  like  a 
torrent  which  plunges  over  every  hindrance, 
foaming  and  raging.  A  comparison  with  Other 
Psalms  of  David,  e.  g.,  Pss.  Ixiv.  and  cxl.  shows 
that  such  language,  especially  in  the  expectation 
of  Divine  judgment,  is  not  strange  in  the  mouth 
of  David.  We  may  certainly  credit  this  original 
poet  with  a  richness  of  figures  and  changes  in 
their  use,  as  well  as  in  the  turns  of  language  and 
of  thought,  in  accordance  with  particular  cir- 
cumstances and  feeling.  Yet  we  lack  sufficient 
evidence  to  show  whether  the  composition  oc- 
curred in  the  time  of  Saul,  who  was  at  the  same 
time  David's  judge  and  persecutor,  who  endea- 
vored to  hide  the  persecution  under  the  appear- 
ance of  a  righteous  judgment  (Hengst. )  ;  or  in 
the  time  of  Absalom,  who  made  the  administra- 
tion of  justice  a  means  of  stealing  from  David 
the  hearts  of  the  people,  whilst  he  pretended  to 
be  impartial  (Knapp,  Delitzsch).  The  reproach- 
ful question,  which  is  ironical  in  form  (ver.  1), 
and  its  cutting  answer  (ver.  2),  are  followed  by  the 
description  of  the  entire  corruption  of  the  accused 
(vers.  8-5),  and  then  follows  the  proclamation  of 
their  ruin  by  Divine  judgment  which  has  been  im- 
plored (vers.  6-9);  and  finally  the  statements  of 
its  effects  (vers.  10,  11). 

Str.  I.  Ver.  1.  Do  ye  truly  in  silence 
speak  righteousness? — The  word  dSx  oc- 
curs only  here  nn  I  in  the  title  of  Ps.  lvi.,  and  is 
obscure  and  doubtful  in  both  places.  At  any 
rate  it  is  artificial  and  without  sufficient  war- 
rant, to  gain  the  sense  of  pactum,  that  is  to  say, 
publico  jure  sancitum  by  derivation  from  a  word 
=  bind  (Maurer),  or  a  vocative  with  the  mean- 
ing congregatio  to  designate  the  companions  of 
Saul  (Kimchi,  Calvin  [A.  V.],  et  al).  The  radi- 
cal meaning  is,  "  to  grow  dumb  or  speechless," 
and  the  juxtaposition  of  two  nouns  is  not  with- 
out examples,  Ps.  xlv.  4.  But  which  is  the  most 
appropriate  meaning?  The  question  "  Do  ye  in 
truth  or  truly  "  leads  to  the  doubt  whether  the 
addressed  are  earnest  in  doing  that  which  is  al- 
leged of  them  and  presupposed  or  is  to  be  re- 
quired of  them,  or  whether  they  do  it  only  ap- 
parently or  not  at  all ;  and  the  parallel  clause 
shows  that  the  question  is  with  reference  to  the 
righteous  administration  of  justice  and  equitable 
judgment.  The  form  of  this  parallel  clause, 
however,  prevents  the  question  from  being  re- 
garded as  one  of  astonishment,  do  you  really 
decree  dumb  justice?  but  seems  to  lead  to  the 
question  of  doubt:  do  you  really  speak  right- 
eousness (previously)  dumb,  that  is  to  say:  re- 
cognize and  express  in  the  judicial  sentence  (the 


older  interpreters,  with  Geier,  J  II.  Mich.,  De 
Wette,  Stier).  But  this  is  against  the  position 
of  the  word,  and  already  an  explanation  of  the 
too  difficult  oxymoron  ;  "  do  you  really  speak  ;" 
that  is  to  say,  give  utterance  to,  or  express  in 
words,  dumbness  of  justice  ?  The  parallel  clause 
ver.  4  6,  likewise  leads  to  the  thought  that  those 
addressed  are  dumb,  when  they  should  speak,  as 
they  are  deaf  when  they  should  hear.  AVe  might 
therefore  be  tempted  to  translate:  are  you  really 
dumbness,  that  is  to  say,  entirely  dumb?  The 
language  would  permit  this;  but  what  then 
could  be  made  of  the  subsequent  words?  The 
translations;  that  you  would  not  speak  what  is 
just  (Luther,  Hengst.),  or:  Do  you  speak  right- 
eousness? (Geier)  are  not  only  harsh  but.  at  the 
same  time  against  grammar  and  the  parallel 
clause.  The  same  is  true  of  the  interpretation: 
Is  righteousness  really  silent?  Then  speak  it! 
(Rosenm.)  therefore  we  are  to  take  it  as  a 
question  of  irong  rather  than  one  of  direct  re- 
proach: Do  you  truly  in  6ilence  speak  righteous- 
ness ?  (Chald.,  Hupf.)  This  oxymoron  is  at  least 
endurable,  and  the  interpretation  agrees  with 
the  expected  thoughts  and  the  irony  of  weighing 
out  (ver.  2  6),  better  than  the  direct  question 
which  the  language  admits  :  Is  the  righteousness 
which  you  should  speak,  truly,  dumb?  (Isaki). 
If  the  vowel  points  are  to  be  altered  it  is  better 

to  make  it  bSx  =  ye  people  (Hitzig)  parallel 
with  the  vocative  "  sons  of  men,"  than  D7X,  for 
which  rare  word  DJ3X  was  originally  placed 
upon  the  margin  as  a  gloss,  then  came  into  the 
text,  and  is  now  again  to  be  removed  from  it  in 
order  to  get  the  sense:  do  you  truly  speak  jus- 
tice ?  (Gesenius) ;  or  D/X  in  the  sense  of  a  de- 
fective orthography  of  D'/X,  as  Ex.  xv.  11,  or 
DTX,  Numb.  vii.  77;  xxiii.  29,  which  then  is  a 
designation  of  the  judges  addressed,  but  cannot 
mean:  strong  (Tholuck  with  reference  to  Joab 
and  his  brother)  but  only:  gods  (since  Houbi- 
gant  many  interpreters  besides  J.  D.  Mich.,  like- 
wise Ewald,  Olsh.,  Delitzsch).  It  is  then  admis- 
sible to  take  the  sons  of  men  of  the  following 
clause  as  an  accusative,  and  as  intentionally  used 
here  as  Elohim  is  then  used  in  the  final  clause  as 
plural.  The  irony  would  then  be  still  further 
strengthened  by  scornful  allusion  to  the  folly  and 
vanity  of  self-exaltation.  But.  there  are  very  se- 
rious objections  to  regard  this  word  as  desig- 
nating the  unjust  false  judges  as  gods,  for  it  is 
without  any  preparation  in  the  Psalm,  and  still 
more  would  be  in  a  very  unusual  form  of  the 
word. 

[Ver.  2.  Ye  weigh  out. — Perowne:  This  is 
said  sarcastically  Ye  pretend  indeed  to  hold 
the  balance  of  justice,  and  nicely  to  weigh  out  to 
each  his  just  award,  but  violence  is  the  weight 
with  which  ye  adjust  the  scales." — C.  A.  B.] 

Str.  II.  [Ver.  3.  From  birth.— Delitzsch  : 
The  Scriptures  in  such  passages  testily  to  the 
fact  of  experience,  that  there  are  men  in  whom 
evil  has  from  childhood  a  truly  devilish  and  self- 
ish character,  incapable  of  loving,  for  although 
original  sin  and  guilt  are  common  to  all  men,  yet 
the  former  class  has  them  in  the  most  manifold 
mixture  and  forms,  as  indeed  the  transmission 


352 


THE  SECOND  BOOK  OF  PSALMS. 


of  sin  and  the  influence  of  the  power  of  evil  and 
the  power  of  grace,  ever  working  at  the  same 
time  upon  the  propagation  of  the  human  race, 
demand  ;  this  dualism  of  human  nature  is  taught 
especially  by  the  gospel  of  John." — C.  A.  B.] 

Ver.  4.  Poison  have  they  like  the  poi- 
son of  a  serpent. — This  is  literally  the  poison 
which  they  have  ;  for  the  stat.  const,  demands 
that  "I27K  should  be  supplied.  Among  the  ser- 
pents the  adder  is  mentioned  as  the  best  known 
of  the  dangerous  ones  (Deut.  xxxii.  33)  of  which 
it  is  said  in  the  Orient  (vid.  the  passages  in  De 
Wette,  Com.)  it  is  dumb,  when  it  will  not  obey 
the  charmer.  The  intentional  character  of  this 
dumbness  is  mentioned  as  a  stopping  up  of  the 
ear.* 

Str.  III.  [Ver.  6.  Perowne :  "  There  is  an  ab- 
rupt change  in  the  image  employed.  As  these  men 
are  incorrigible  in  their  wickedness,  as  they  can- 
not be  tamed,  the  Psalmist  prays  God  to  destroy 
their  power  for  mischief;  but  instead  of  conti- 
nuing the  figure  of  the  serpent-charmer,  who 
robs  the  serpent  of  his  poison,  he  suddenly  re- 
presents them  as  young  lions,  whose  teeth  he 
would  see  broken  that  they  may  no  longer  de- 
vour," comp.  Ps.  iii.  7. — C.  A.  B.] 

Ver.  7.  Let  him  (namely  the  enemy)  fix  his 
arrows, — (let  them  be)  as  though  cut  off. — It 
is  best  not  to  regard  God  as  the  subject,  because 
He  has  been  immediately  before  directly  ad- 
dressed, and  the  explanations  "  until  the  enemies 
have  become  weak,"  (Sept.),  or  donee  conterantur 
(Jerome),  ut  succidantur  et  pereant  (Isaki),  and 
the  like,  afford  grammatical  objections,  which 
disappear  when  it  is  referred  to  the  enemies  re- 
garded in  their  unity,  whose  arrows  are  desig- 
nated as  without  effect,  as  though  they  had  their 
points  cut  off  (most  interpreters  since  Kiinchi). 
The  treading  or  bending  the  bow  is  transferred 
to  the  arrows,  as  Ps.  lxiv.  3.j- 

Ver.  8.  As  a  snail  which  in  melting  pass- 
eth  away. — The  meaning  "  snail,"  which  has 
its  Hebrew  name  from  its  apparent  melting  away 
in  slime,  is  rendered  certain  (Chald.,  Isaki, 
Kimchi)  as  against  the  interpretation  wax  (most 
of  the  older  interpreters,  Ewald),  or  torrent  (Aben 


*  [Lane.  Mod.  Egyptians,  chap.  xx.  "  The  charmer  pro- 
fesses to  discover,  without  ocular  perception,  (but  perhaps 
he  does  so  by  a  peculiar  smell),  whether  there  be  any  ser- 
pents in  a  house ;  and  if  there  be,  to  attract  them  to  him; 
as  the  fowler,  by  the  fascination  of  his  voice,  allures  the 
hird  into  his  nest.  .  .  .  lie  assumes  an  air  of  mystery,  strikes 
the  walls  with  a  short  palm  stick,  whistles,  makes  a  cluck- 
ing noise  with  his  tungue,  and  spits  upon  the  ground,  and 
generally  says,  '  I  adjure  you  by  tiod,  if  ye  be  above,  or  if  ye 
be  below,  that,  ye  come  forth:  I  adjure  you  by  theGreatName 
if  ye  be  obedient,  come  forth;  and  if  ye  be  disobedient  die! 
die!  die!' — The  serpent  is  generally  dislodged  by  his  stick, 
from  a  fissure  in  the  wall,  or  drops  from  the  ceiling  of  the 
room."  Thomson,  in  the  Land  and  the  Book,  p.  155,  says, 
that  "  there  are  some  serpents  which  the  charmer  cannot 
subdue;  and  instances  are  related  in  which  they  have  fallen 
victims  to  their  daring  attempts  to  conquer  these  deaf  and 
obstinate  cockatrices."  Tristram,  Nat.  History  of  the  Bible, 
p.  272,  refers  this  clause  of  the  Psalm  to  the  fact  that  "  there 
are  some  species  of  serpent  not  amenable  to  the  charmer's 
art,  or  that  there  are  individuals  of  the  ordinary  cobra  which 
defy  all  bis  attempts  to  soothe  them. — C.  A.  B.] 

f  [It  is  better  to  trinslate  here  fix  or  fit  as  the  Hebrew 
}"H  means  to  tread  or  trample,  in  the  wine  press,  the 
threshing-floor,  or  the  bow  in  spanning  it  with  the  foot, and 
the  treading  thus  passed  over  naturally  into  fixing  the  ar- 
rows by  treading  the  bow,  which  the  A.  V.  paraphrases  by 
"bendeth  his  bow  to  shoot  his  arrows,"  whilst  Perowne 
translates  directly  shoot  and  Alexander  bend  his  arrows. — 
C.  A.  B.] 


Ezra,   Koster).* — Miscarriage   of  a  woman 

— r\Uii  is  here  confirmed  as  a  stat.  absol.  —  wo- 
man byDeut.xxi.  11  ;  1  Sam.  xxviii.  7  [although 
this  is  usually  the  stat.  const.],  as  against  the 
interpretation:  mole  (Chald.),  or:  fire  (Sept.), 
namely :  falls  down,  so  that  it  is  not  necessary, 
by  a  change  of  reading,  to  get  the  sense  of  "  the 
hopeless  one." 

Ver.  10.  Before  your  pots  feel  the  thorn 
whether  fresh  or  burning. — He  whirls  it 
away. — The  idea  here  is  of  the  sudden  and  un- 
expected destruction  of  all  their  plans  and  all 
their  arrangements  for  their  fulfilment.  It  is 
represented  in  a  figure,  derived  from  a  frequent 
occurrence  in  connection  with  caravans  in  the 
desert.  The  only  striking  thing  is  the  sud- 
den address  to  the  wicked,  who  are  spoken  of 
from  ver.  3  on,  only  in  the  third  person.  Since, 
however,  they  have  been  already  directly  ad- 
dressed (vers.  1,  2),  there  is  no  objection  to  it 
here.  Still  less  is  there  any  weight  to  be  laid 
upon  the  fact  that  j'Tin  is  used  elsewhere  of  the 
fire  of  God's  wrath  (Cleric).  For  since  it  pro- 
perly means  "  burning,"  and  the  words  with  Y\ 
were  originally  accusatives  with  nun,  or  adverbs 
which  denote  circumstance  or  condition  (Hup- 
feld),  we  may  have  some  objection  to  understand 
it  of  cooking  meat,  or  meat  already  cooked  (Heng- 
stenb.  after  Berl.  Bibel  and  Delitzsch)  or  of  dry 
wood  (Symm.,  Ewald),  but  not  to  understand  it 
of  the  "MDH  =  black,  or  buck  thorn  (rhamnus), 
already  on  fire,  which  flames  up  quickly  and  high 
in  the  fire,  and  gives  indeed  suitable  coals  for 
cooking,  yet  is  easily  put,  out  by  the  wind  (GM- 
mann,  Vermischte  Samml.  iv.  99  sq.).  On  this 
account,  therefore,  we  understand  by  the  previ- 
ously mentioned  "n  that  is  to  say,  living,  not 
raw  flesh  (Calvin,  et  al.),  but  fresh  thorns,  still 
green  (Geier  and  most  interpreters).  If  the  in- 
terpretation of  the  double  1D3  in  the  sense  of 
sive-sive  should  be  doubted  we  might  translate : 
when  he  is  still  lively,  that  is  to  say,  fresh 
(Chald,,  Isaki,  Kimchi),  it  will  whirl  him  away 
as  burning  wrath.  It  is  however  not  advisable 
to  give  to  the  word  JYITD  the  meaning  "thorns," 
instead  of  "  pots  "  (the  ancient  versions, 
Aben  Ezra,  Isaki,  Luther,  and  many  interpre- 
ters). For  the  inaccuracy  of  the  ancient  ver- 
sions: "before  your  thorns  have  grown  or 
ripened  into  the  thorn  bush  "  may  be  avoided  it 
is  true,  and  the  words  thus  interpreted:  "before 
your  thorns  were  observed,  a  thorn  bush  was 

*  [This  metaphor  is  thus  explained  by  Tristram,  Nat.  His- 
tory of  the  Bible,  p.  295  sq.  "  The  snails  of  all  species  in  the 
Holy  Lmd  are  in  the  habit,  not  of  hybernating  in  winter,  as 
they  do  in  our  cohier  climate,  but  of  shutting  themselves 
into  their  shells  and  remaining  dormant  during  the  dry  sea- 
son. Few  snails  can  rt-inain  long  in  an  active  state  without 
moisture.  In  order  to  prevent  the  evaporation  of  the  mois- 
ture of  the  body,  all  those  molluscs  which  have  a  thin  or 
semi-transparent  shell,  secrete  themselves  in  dry  weather 
under  stones  like  the  shellless  snails  or  slugs,  or  else  among 
moss,  and  under  leaves,  and  many  species  also  in  the  earth. 
.  .  .  But  notwithstanding  the  care  they  t«ke  to  secrete  them- 
selves, the  heat  often  dries  them  up,  either  by  a  long  conti- 
nued drought,  or  by  the  sun's  ray's  penetrating  to  their 
holes.  Thus  we  find  in  the  Huly  Land  myriads  of  snail- 
shells  in  fissures,  still  adhering  y  the  calcareous  exudation 
round  their  orifice  to  the  surface  of  the  rock,  but  the  animal 
of  which  is  utterly  shrivelUd  and  wasted,  'melted  away,' 
according  to  the  expression  of  the  Psalmist." — C.  A.  B.] 


PSALM  LVIII. 


there  (Aben  Ezra,  J.  II.  Mich.,  Knapp,  Kiister), 
or  :  before  your  thorns  observe  it,  whether  fresh 
or  dry  lie  will  whirl  away  the  thorn  bush 
(EwaM).  But  although  the  singular  "VD  has  a 
double  meaning,  yet  only  the  masculine  plural 
form  has  the  moaning  of  thorns  (Eccl.  vii.  6), 
the  feminine  however:  pots,  with  the  exception 
of  Amos  iv.  2,  where,  however,  the  idea  of  thorn 
prickle  has  passed  over  into  that  of  fish  hooks. 
It  is  entirely  inadmissible  to  refer  the  word 
"  alive,"  in  the  second  clause,  directly  to  men, 
who  would  then  be  characterized  as  thorns,  and 
of  whom,  with  an  allusion  to  the  ruin  of  the  band 
of  Korah,  it  would  be  said  :  as  living,  as  in  the 
midst  of  life,  He  will  devour  them  in  wrath 
(Schegg,  after  the  Sept.  and  Vulgate).  However, 
it  might  mean,  on  the  other  hand:  as  often  as 
he  revives,  so  often  the  burning  (Hitzig).* 

Sir.  IV.  [Ver.  10.  He  shall  bathe  his  feet 
in  the  blood  of  the  'wicked. — Alexander  : 
"  To  bathe  his  feet  (or  rather  his  steps)  in  the 
blood  of  others  is  to  walk  where  their  blood  is 
flowing,  to  tread  the  battle-field  where  they  have 
fallen,  to  gain  a  sanguinary  triumph  over  them, 
or  rather  it  is  to  partake  in  the  triumph  of  an- 
other."!—C.  A.  B.] 

Ver.  11.  Yes,  there  is  a  Divinity  judging 
upon  earth. — Elohim  is  construed  with  the 
plural  as  Gen.  xx.  13  ;  Jos.  xxiv.  19 ;  2  Sam.  vii. 
23  (unchanged  in  1  Chron.  xvii.  21).  Yet  this 
is  not  in  accordance  with  heathen  usage  (Ewald) 
or  in  the  mouth  of  the  heathen,  who  then  would  be 
named  with  D1X  (Olsh.,  Baur)  or  with  a  still  more 
direct  reference  to  ver.  la,  if  elim  is  taken  as 
the  proper  reading  there,  in  order  to  character- 
ize the  just  Hebrew  judge  who  makes  the  name 
gods  which  has  been  dishonored  by  unjust  judges, 
a  true  designation  (J.  D.  Mich.),  or  as  render- 
ing prominent  the  true  judging  God  (Hupf.)  or 
the  real  God  elevated  above  all  earthly  magnates, 
Ecc.  v.  7  (Delitzsch),  in  contrast  to  the  false  and 
unjust  gods  of  the  earth.  There  is  not  the  slight- 
est trace  of  these  references  and  contrasts  in  the 
entire  Psalm.  But  the  pure  grammatical  con- 
struction (Hitzig)  and  the  sense  and  context  af- 
ford the  general  meaning  of  Divinity. 

DOCTRINAL   AND   ETHICAL. 

1.  It  is  very  bad  when  those  persons  and  ma- 
gistrates who  are  appointed  to  administer  justice, 
instead  of  pronouncing  judgment,  are  silent  and 
are  dumb  to  the  prayers  of  their  subordinates, 
and  the  earnest  entreaties  of  their  friends  not 
less  than  to  the  demands  of  the  law  and  the  voice 


*  [Perowne :  The  general  sense  of  this  difficult  verse 
seems  to  be  this:  As  a  sudden  whirlwind  in  the  desert 
■weeps  away  the  thorns  which  have  been  gathere  I  for  cook- 
ing, almost  a*  soon  as  they  have  been  set  on  lire,  anil  before 
the  caldron  has  grown  hot  (tomp.  Jfc.cc.  vii.  Gj,  So  shall  the 
wicked,  and  all  their  vet  incomplete  designs,  bo  swept  away 
by  tue  writh  of  Uod." — C.  A.  B.J 

t  [Hupfeld  regards  it  as  a  figure  of  speech  indicating  the 
quantity  nf  the  blrt  I  that  has  brtn  thud.  lie  compares  the 
corresponding  expressions  in  Ps.  lxviii.  23,  where  the  feel 

are  Washed  in  blood;  Job  xxix.  B,  where  the  feel  are  washed 
in  mills  ami  brooks  of  oil;  Job  xx.  17.  where  brooks  of  bo- 
nej  and  milk  arc  mentioned,  '•  It  lore  Indicates  the  gr  at- 
ni-ss  of  the  otngeance;  usually  of  that  taken  by  the  party 
himself,  but  here  since  it  is  not  his  own  act  but  that  of  God, 
and  is  merely  beheld,  it  can  only  be  a  svmb  heal  pxp 
of  the  internal  participation  therein,  or  the  satisfied  fi  Mng 
Iff  revenge."  He  compares  Deut.  xxxii.  42  so.;  Is.  xlvi.  23 
sq.,  etc.—C.  A.  "U 

23 


of  duty,  honor,  and  conscience.  They  then  not 
only  misuse  the  scales  of  justice  entrusted  to  them, 
in  an  irresponsible  manner  to  the  injury  of  their 
fellow-men  ;  but  they  are  likewise  hypocrites  and 
liars,  since  they  violate  justice  at  the  very  time 
that  they  pretend  to  exercise  it,  and  in  this  ma- 
nifest their  serpent-like  nature. 

2.  In  such  conduct  there  is  manifest  partly  the 
inherited  sinful  nature  (Gen.  viii.  21;  Ps.  li.  6; 
Job  xiv.  4;  Is.  xlviii.  8),  partly  there  is  pre- 
sented in  them  their  own  hardening  of  themselves, 
with  which  ihey  stop  the  way  of  the  grace  as 
well  as  the  word  of  God,  increase  their  readiness 
to  sin  as  well  as  their  scorn  of  the  means  of 
grace,  and  hasten  the  approach  of  a  terrible, 
unavoidable,  and  sudden  ruin.  "  What  makes 
human  ruin  so  fearful;  is  the  fact,  that  it  rests 
upon  original  sin,  and  is  rooted  in  the  innermost 
depths  of  the  heart.  .  .  .  The  contrast  is  not  be- 
tween those  men  who  are  corrupt  from  the  womb, 
and  those  who  are  not,  but  of  those  in  whom  the 
ruin  which  is  commou  to  all  has  developed  itself 
without  hindrance,  and  those  in  whom  the  de- 
velopment has  been  checked  and  interrupted  " 
(Hengst.).  Respecting  the  Doctrine  of  Original 
sin  in  the  Old  Testament,  comp.  Kleinert  in  the 
Stud,  and  Krit.,  1800,  Heft.  1. 

3.  The  righteous  need  not  despair.  They  will 
no  more  lose  the  fruit  of  God-fearing  conduct 
than  of  their  patient  endurance  of  suffering,  Is. 
iii.  10  sq.  But  no  less  sure  is  the  reward  of  the 
wicked  by  just  recompense,  which  even  when  it 
is  no  longer  looked  upon  and  enjoyed  as  ven- 
geance in  the  meaning  of  the  Old  Testament,  yet 
remains  just  as  joyful  and  comforting  to  the 
righteous,  because  they  recognize  therein  the  go- 
vernment of  Cod,  who  reveals  Himself  from  hea- 
ven as  a  Judge  on  earth. 

HOMILETICAL   AND   PRACTICAL. 

When  we  follow  our  inborn  nature  we  ruin  our- 
selves and  others. — If  some  sinners  harden  them- 
selves in  sin  even  to  obduracy,  and  fear  neither 
God  nor  men,  they  yet  will  not  escape  their 
Judge,  and  will  be  ruined,  together  with  their 
plans,  before  they  have  made  their  preparations. 
— The  ungodly  are  ruined  by  God's  judgment,  it 
is  true,  but  of  their  own  guilt,  and  on  account  of 
their  impenitence. — He  who  will  not  hear  when 
God  speaks  to  him,  will  be  obliged  to  feel  when 
God  judges  him. — The  righteous  may  lose  their 
rights,  but  not  their  fruit. — We  can  sin  not  only 
by  speaking,  but  likewise  by  silence,  and  since  we 
injure  our  fellow-men,  bring  upon  ourselves  a 
severe  reckoning.  —  If  the  wicked  will  not  hearken 
to  you,  you  may  testify  against  them,  that  o.hers 
may  be  warned. — Justice,  may  be  violated,  per- 
verted, denied,  but,  righteousness  cannot  perish, 
lor  God  Himself  leads  it  through  to  victory. — 
Men  may  despise  God's  word  and  deny  God's  ex- 
istence, yet  they  cannot  do  away  with  God's 
word  or  preventGod'sru/eupon  earth. — God  Him- 
self testifies  to  His  existence  by  delivering  and 
judging. 

Starke:  God  has  given  us  a  ready  tongue, 
that  we  may  use  it  for  His  glory  and  the  good 
of  our  neighbors. — The  leaving  off  from  good  is 
soon  followed  by  the  commission  of  evil. — The 
wickedness  and  obduracy  of  many  men  are  so 


4 


THE  SECOND  BOOK  OF  PSALMS. 


great,  that  no  prayers,  warnings,  or  threaten- 
ings  will  help  tliein. — The  blood-thirsty  perse- 
cutors will  be  rewarded  with  blood;  for  a  man 
will  be  punished  with  that  with  which  he  trans- 
gresses.— If  we  knew  how  many  thousand  de- 
vices of  the  ungodly  the  Lord  brings  to  naught, 
before  they  were  fully  conceived,  and  how  many 
arrows  He  breaks,  before  they  are  shot  off,  we 
would  be  astonished  at  His  wisdom,  faithfulness, 
and  Omnipotence. 

Renschel:  Sins  of  carelessness  and  neglect 
are  likewise  great  sins. — Frisch:  Many  who 
have  thirsted  for  blood  have  perished  in  their 
own  blood. — Tholuck:  God  doe.J  such  signs  that 
we  may  see  that,  although  He  has  given  much 
power  to  mortals,  yet  no  one  can  deprive  Him 
of  His  sceptre. — Taube:  Being  dumb  to  the  grace 
of  God,  they  are  dumb  to  the  judgment  of  God. — 
The  first  blessing  that  a  man  receives  when  He 
has  committed  his  cause  to  God  in  prayer,  is  that 
he  gains  another  view  of  the  cause  in  the  light 
of  God. 

[Matt.  Henry:  Let  none  wonder  that  these 


wicked  men  dare  do  such  things,  for  wickedness 
is  bred  in  the  bone  with  them  ;  they  brought  it 
into  the  world  with  them,  they  have  in  their  na- 
tures a  strong  inclination  to  it,  they  learned  it 
from  their  wicked  parents,  and  have  been  trained 
up  in  it  by  a  bad  education.  —  Barnes:  Men 
everywhere  approve  of  the  just  administration 
of  law,  even  though  it  consigns  the  transgressor 
to  prison  or  to  death  ;  and  it  is  a  matter  of  gra- 
tification to  all  who  love  law  and  order  when  a 
righteous  government  is  maintained  ;  when  wick- 
edness is  checked;  when  justice  is  administered 
in  a  community. — Spurgeon  :  It  is  not  in  your 
music,  but  in  the  sinner's  ear  that  the  cause  of 
failure  lies,  and  it  is  only  the  power  of  God  that 
can  remove  it. — Every  unregenerate  man  is  an 
abortion.  He  misses  the  true  form  of  God-made 
manhood;  he  corrupts  in  the  darkness  of  sin; 
he  never  sees  or  shall  see  the  light  of  God  in 
purity,  in  heaven. — Two  things  will  come  out 
clearly  after  all — there  is  a  God,  and  there  is  a 
reward  for  the  righteous. — C.  A.  B.] 


PSALM  LIX. 


To  the  chief  Musician,  Al-taschith,  Michtam  of  David;  when  Saul  sent,  and  they  watched  the  house  to 

kill  him. 

1  Deliver  me  from  mine  enemies,  O  my  God  : 
Defend  me  from  them  that  rise  up  against  me. 

2  Deliver  me  from  the  workers  of  iniquity, 
And  save  me  from  bloody  men. 

3  For,  lo,  they  lie  in  wait  for  my  soul  : 
The  mighty  are  gathered  against  me  ; 

Not  for  my  transgressions,  nor  for  my  sin,  O  Lord. 

4  They  run  and  prepare  themselves  without  my  fault: 
Awake  to  help  me,  and  behold. 

5  Thou  therefore,  O  Lord  God  of  hosts,  the  God  of  Israel, 
Awake  to  visit  all  the  heathen  : 

Be  not  merciful  to  any  wicked  transgressors.     Selah. 

6  They  return  at  evening :  they  make  a  noise  like  a  dog, 
And  go  round  about  the  city. 

7  Behold  they  belch  out  with  their  mouth : 
Swords  are  in  their  lips  : 

For  who,  say  they,  doth  hear? 

8  But  thou,  O  Lord,  shalt  laugh  at  them  ; 
Thou  shalt  have  all  the  heathen  in  derision. 

9  Because  of  his  s'rength  will  I  wait  upon  thee: 
For  God  is  mv  defence. 


10  The  God  of  my  mercy  shall  prevent  me : 

God  shall  let  me  see  my  desire  upon  mine  enemies. 


PSALM  LIX. 


335 


11  Slay  them  not,  lest  ray  people  forget: 

Scatter  them  by  thy  power ;  and  bring  them  down, 
O  Lord  our  shield. 

12  For  the  sin  of  their  mouth  and  the  words  of  their  lips, 
Let  them  even  be  taken  in  their  pride: 

And  for  cursing  and  lying  which  they  speak. 

13  Consume  them  in  wrath,  consume  them,  that  they  may  not  be: 
And  let  them  know  that  God  ruleth  in  Jacob 

Unto  the  ends  of  the  earth.     Selah. 


14  And  at  evening  let  them  return ;  and  let  them  make  a  noise  like  a  dog, 
And  go  round  about  the  city. 

15  Let  them  wander  up  and  down  for  meat. 
And  grudge  if  they  be  not  satisfied. 

16  But  I  will  sing  of  thy  power: 

Yea,  I  will  sing  aloud  of  thy  mercy  in  the  morning : 
For  thou  hast  been  my  defence 
And  refuge  in  the  day  of  my  trouble. 

17  Unto  thee,  O  my  strength,  will  I  sing : 

For  God  is  my  defence,  and  the  God  of  my  mercy. 


EXEGETICAL   AND   CRITICAL. 

Its  Contents  and  Composition. — The  Psalm 
is  artistically  arranged,  iu  two  parts  consisting 
of  two  strophes  each.  In  each  part  the  same 
expressions  and  thoughts  are  rhythmically  en- 
twined with  one  another,  and  repeated  with  but 
slight  differences.  The  Title  iu  its  first  half  has 
the  same  elements  as  those  of  the  preceding 
Psalms.  The  other  portion  of  the  Title  refers  to 
the  period  of  the  pursuit  of  Saul,  an  episode  of 
which  is  described  in  1  Sam.  xix.  11  sq.  For 
the  contents  and  form  of  this  Psalm  do  not  lead 
us  to  limit  that  dangerous  situation  in  Gibeah  to 
the  one  night  before  the  flight  which  was  ren- 
dered possible  by  Michal.  It  is  particularly  the 
recurring  verses,  vers,  b"  and  14,  which  describe 
repeated  hostile  waylaying,  which  began  with 
the  evening.  Over  against  them  the  singer  puts 
in  vers.  5  and  8  the  aciivity  of  Jehovah,  and 
vers.  9  and  17  his  personal  relation  and  beha- 
viour towards  God  in  the  assurance  of  victory 
in  faith,  with  words  which  evidently  refer  to  one 
another,  and  yet  are  not  entirely  of  the  same  te- 
nor. At  the  same  time  the  form  of  expressions 
excludes  the  supposition  of  a  change  of  place. 
It  is  more  appropriate  therefore  to  think  of  this 
Psalm  as  an  evening  song,  originating  from  the 
experience  of  those  dangerous  times  at  Gibeah, 
(Delitzsch),  than  to  refer  it  to  the  wearisome  and 
dang  rous  flight  of  David  after  his  deliverance  by 
Michal.  and  to  find  the  occasion  for  the  Psalm  in 
this  circumstance,  and  put  its  composition  in  the 
time  after  this  danger  was  overcome  (Hengst.). 
The  universal  historical  conception  of  the  Divine 
judgment  over  all  the  heathen  (vers.  5,  8;  comp. 
ver.  13)  shows  that  it  is  not  necessary  to  think 
of  foreign  enemies ;  rather  this  view  is  decidedly 
against  their  description  as  hungry  men  (vers. 
11,  15),  roaming  about  the  city  in  which  the 
threatened  man  was  then  situated  with  them, 
(vers.  6,  14),  using  slanders  as  weapons  (vers. 
7,  12).  Hupfeld  concedes  this,  and  likewise  that 
the  enemies  appear  throughout  as  personal,  and 


that  we  have  therefore  no  more  to  think  of  a  la- 
mentation of  the  people  in  the  time  of  the  exile, 
when  the  poet  was  in  the  same  city  with  the 
heathen  (De  Wette),than  of  a  siege,  whether  of 
Jerusalem  by  the  neighboring  nations  confede- 
rate with  the  Chaldeans,  under  the  last  king  of 
Judah  (Ewald),  or  of  some  fortress  in  the  time  of 
the  Maccabees  (llitzig),  or  of  an  attempt  by  the 
Samaritans  to  disturb  the  rebuilding  of  the  holy 
city  begun  under  Nehemiah  (Koster,  Maurer). — 
The  course  of  thought  is  in  general  the  follow- 
ing: The  prayer  of  the  Psalmist  for  deliverance 
from  bloodthirsty  enemies  (vers.  1,  2)  is  founded 
upon  the  mention  of  their  waylayingt  and  his  in- 
nocence (vers.  3,  4),  and  then  takes  the  form  of  a 
prayer  for  the  Divine  punishment  in  a  universal 
historical  character  (ver.  5).  This  characteristic 
again  appears  in  the  expressions  of  the  assurance 
of  victory,  which  follow  the  description  of  the 
disgraceful  conduct  of  the  enemies  (vers.  6,  7). 
This  assurance  lies  in  the  position  and  actions 
of  God  as  well  as  of  His  threatened  servant, 
(vers.  8,  9).  This  characteristic  becomes  still 
more  definite  in  the  prayer  which  results  from 
this  confidence  in  the  gracious  operations  of  God, 
which  prayer  is  that  a  moral  effect  may  be  pro- 
duced upon  his  people  through  their  perception 
of  the  Divine  judgment  upon  lying  enemies 
(vers.  10-1 3),  whose  di.-grnccful  conduct  is  again 
brought  forward  (vers.  14,  15),  which  is  then 
connected  with  the  very  different  behaviour  of  the 
poet,  who  is  assured  of  his  deliverance  by  the 
grace  of  God,  and  testifies  his  thankfulness 
for  it. 

Str.  I.  [Ver.  4.  Run  and  set  themselves. — 
Perowne  :  "  The  words  are  military  terms  :  for 
the  first,  see  Ps.  xviii.  29,  (according  to  one  in- 
terpretation), Job  xv.  26  ;  xvi.  14  ;  the  other  de- 
notes the  marshaling  in  order,  the  array  of 
troops,  with  a  view  to  the  execution  of  a  deter- 
mined plan.  Or  as  Hengst.  explains,  a  metaphor 
borrowed  from  an  attacking  host,  which,  getting 
a  firm  footing  on  the  walls  of  a  beleaguered  city, 
is  ready  to  rush  in  over  them,  or  through  them, 
as  already  broken,  into  the  city." — Awake,  to 


>6 


THE  SECOND  BOOK  OF  PSALMS. 


meet  me,  and  see. — Delitzsch:  David  is  beset, 
by  such  a  band  of  assassins,  as  one  besieged, 
sigbs  for  relief,  and  calls  upon  Jehovah,  who,  as 
if  asleep,  seems  as  if  He  would  abandon  him. 
He  calls  upon  Him  with  that  bold  appeal,  to 
awake  to  m<-et  him,  that  is  to  say,  to  push  on  to 
him  with  His  help  as  an  army  of  relief,  and  con- 
vince Himself  in  person  of  the  extreme  danger  in 
which  His  protege  was  involved." — C.  A.  B.] 

Ver.  5.  And  Thou,  Jehovah,  Elohim, 
Sabaoth,  God  of  Israel. — Instead  of  Jehovah, 
Sabaoth,  God  of  Israel  (2  Sam.  vii.  27),  Elo- 
him is  inserted  here  in  addition,  which  cannot 
be  connected  with  the  Jehovah  which  precedes 
even  here,  as  Gen.  ii.  6  sq. ;  Ex.  ix.  30  ;  Jonah 
iv.  6,  and  as  we  then  would  have  to  supply  Elohe 
=God  of  hnsts.  But  still  less  as  Jehovah= 
God,  that  is  to  say,  God  Jehovah,  are  we  to 
translate  here  :  God  Sabaoth  (Luther),  as  if  Sa- 
baoth had  already  become  a  proper  name  (Ge- 
senius,  Olshausen),  as  after  the  Sept.,  the  New 
Testament  and  the  Church  ;  but  Elohim  is  used 
here  as  Pss.  lxxx.  7,  14;  lxxxiv.  8,  in  the  same 
connection  as  Jehovah  Sabaoth,  Pss.  xxiv.  10 ; 
lxxxiv.  3,  and  instead  of  this  because  Jehovah 
had  already  been  mentioned,  and  Elohim  in  this 
Psalm  is  treated  as  a  proper  name.  Thus  there 
is  no  improper  use  of  the  term  (Hupfeld),  but 
a  characteristic  heaping  up  of  names  of  God, 
the  use  of  which  in  the  Holy  Scriptures  is  no 
more  to  be  regarded  as  usual  formulas  and  a 
drawling  use  of  titles,  than  we  are  to  suppose  a 
poetical  figure  in  connection  with  the  judgment 
of  the  world. — To  visit  all  the  heathen. — 
Since  D'lJ  is  not  to  be  changed  into  D1U=proud 
(Paul.),  or  to  be  referred  to  the  final  judgment 
(Kimchi,  Rosenm.),  so  no  more  is  the  expression 
which  is  taken  out  of  all  limitations  by  the 
"  all,"  to  be  referred  to  those  heathen  among 
whom  the  threatened  Psalmist  is  said  to  have 
been  (De  Wette,  Ewald,  Olshausen,  Hitzig).  or 
to  be  explained  improperly  of  those  Israelites 
which  resembled  them  in  disposition  (Isaki, 
Raiding.,  Venema,  et  al.),  but  as  these  enemies 
are  described  directly  as  faithless  with  respect 
to  iniquity,  it  is  to  be  understood  as  comprehen- 
sive of  all  enemies  of  the  kingdom  of  God,  do- 
mestic and  foreign  (Chald.,  Aben  Ezra,  Geier,  J. 
H.  Mich.,  Delitzsch).* 

Sir.  II.  [Ver.  6.  They  return  at  evening, 
howl  like  the  dog  and  go  about  the  city. 
— This  is  the  refrain  of  the  Psalm  (vide  ver.  14). 
He  compares  his  enemies  to  those  halt'- wild  dogs 
which  are  the  scavengers  of  the  cities  of  the 
East.  They  prowl  about  the  streets  at  night, 
hunting  for  offal,  and  hesitate  not  to  prey  upon 
the  dead  and  even  the  feeble  and  helpless,  comp. 


*  [Perowne:  "  The  nations,  to  an  Israelite,  would  be  the 
embodiment  of  all  that  opposed  itself  to  God  ;  and  in  ap- 
pealing to  God  to  punish  them,  he  would,  in  fact,  be  appoal- 
i  g  to  Him  to  punish  all  evil  wherever  manifested.  The  spe- 
cial judgment  would  follow  from  the  universal, and  bean  in- 
stance of  it.  Even  for  the  vindication  of  his  personal  inno- 
cence, we  find  our  Psalmist  (vii.  6-8)  calling  upon  God  to  as- 
semble all  nations  lo  His  judgment-seat.  Such  expressions 
stjem  to  us  exaggerated,  partly  because  of  the  comparative 
coldne-s  of  the  western  mind,  and  partly  because  it  is  very 
difficult  for  us  to  conceive  of  the  feelings  of  the  true  Israel- 
ite, to  whom  the  whole  outer  heathen  world  was  a  world 
lying  under  the  heavy  wrath  of  God,  and  to  whom  the  greater 
part  of  Israel  itself  seemed  corrupt  and  apostate." — C.  A.  B.] 


Psalm  xxii.  16 ;  1  Kings  xiv.  11 ;  2  Kings 
ix.  36.* 

Ver.  7.  They  pour  out,  etc. — Alexander : 
"  The  first  verb  is  expressive  of  a  constant  flow 
or  gush.  See  above  on  Ps.  xix.  2.  What  it  is 
that  they  thus  pour  out,  although  not  expressed, 
may  be  readily  gathered  from  the  context, 
namely,  slanders  and  reproaches.  The  swords  in 
their  lips,  are  significant  of  sharp  and  cutting 
speeches,  see  Ps.  Iv.  21,  and  comp.  Ps.  lii.  3." — 
C.  A.  B.] — Who  hears  it? — This  question  may 
either  be  regarded  as  the  complaint  of  the 
singer  (Rosenm.,  Hengstenberg,  [Alexander]), 
or  the  fancy  of  the  wicked  (Syriac,  Chald., 
Symm.,  Jerome,  Isaki,  et  al.). 

[Ver.  8.  But  Thou,  Jehovah,  dost  laugh 
at  them.— Whilst  they  think  to  fall  upon  their 
victim  unexpectedly,  there  being  no  one  to  know 
of  their  purposes  and  to  warn  the  singer  of 
them — yet  Jehovah  knows — Jehovah  sees  them 
prowling  in  the  night,  and  Jehovah  laughs  at 
their  folly,  and  holds  all  the  heathen  in  derision 
who  revolt  and  plot  against  His  anointed,  comp. 
Ps.  ii.  4.— C.  A.  B.] 

Ver.  9.  My  strength,  Thee  will  I  regard. 
— Instead  of  the  here  unmeaning  Vtjf,  we  are  to 
read  with  the  ancient  versions  and  some  codd.  : 
MJJ,  as  a  vocative.  For  the  manifold  attempts 
to  explain  the  suffix  of  the  third  person  have  all 
been  grammatical  and  syntactical  vexations. 
Yet  it  is  unnecessary  to  make  any  further 
changes  in  the  reading  in  order  to  make  this 
verse  entirely  like  ver.  17  (Venema,  Olshausen, 
Baur,  et  al.). 

Str.  III.  Ver.  10.  My  God  will  come  to 
meet  me  with  His  grace. — This  reading  is 
attested  by  the  ancient  versions,  and  Augustine 
uses  it  in  proof  of  his  doctrine  of  prevenient 
grace.  It  cannot  be  pushed  aside  in  favor  of  the 
reading  preferred  by  most  interpreters  after  the 
Chald.  and  the  Rabbins  (which  gives  the  sense: 
God  of  my  grace=my  God  of  grace,  that  is  to 
say  :  my  gracious  God),  although  that  reading 
is  undoubted  in  ver.  17.  f 

[Ver.  11.  Make  them  "wander,  that  is, 
lead  them  astray,  so  that  they  will  fail  of  their 
object.  This  verb  is  used  of  Cain,  Gen.  iv.  12, 
and  of  Israel  in  the  wilderness,  Num.  xxxii.  13; 
vide  ver.  15,  where  their  disappointment  is  ex- 
pressed. Thus  they  would  afford  a  better  evi- 
dence that  Jehovah  was  his  protector  than  if 
they  should  die  a  sudden  death. — Our  shield. 
— Comp.  Pss.  iii.  3  ;  xviii.  2 ;  xxviii.  6. 

Ver.  12.  The  word  of  their  lips  (is)  the 
sin  of  their  mouth  (Hupfeld,  Delitzsch,  Moll, 
et  al.),  that  is  to  say,  every  word  they  speak  is  a 
sin.  Ewald,  in  order  to  avoid  this  tautology, 
makes  the  clauses  parallel,  thus  :  the  sin  of  their 
mouth,  the  word  of  their  lips — 0  let  them  be 

*  [Wordsworth  :  This  description  of  the  malicious  vigi- 
lance of  Saul's  messengers,  thirsting  for  David's  blood  (see  1 
Sam.  xix.  11,  15,  '£0,  21),  is  very  applicable  to  the  conduct  of 
the  enemies  of  Christ,  who  are  compared  in  the  Paschal 
Psalm  to  dogs  thirsting  for  blood  (see  xxii.  16.  20),  especially 
on  the  eve  of  His  crucifixion.  Then  they  went  about  the 
city  of  Jerusalem,  like  the  howling  and  prowling  dogs  of  the 
evening,  in  some  Eastern  cities.  The  Jews  c  mpared  the 
Gentiles  to  dogs  (see  Matt.  xv.  27) ;  but  they  themselves  were 
dogs,  in  their  blood-thirsty  cruelty  and  foul  uncleanoess, 
comp.  Phil.  iii.  2."— C.  A.  B.] 

j-  [The  A.  V.  prevent  is  used  here  in  the  antiquated  sense 
of  going  before,  anticipating. — C.  A.  B  J 


PSALM  LIX. 


86 


taken,  etc.  But  the  above  rendering  is  more  ap- 
propriate. 

Ver.  13.  Consume  them. — Perowne:  "This 
does  not  contradict  the  previous  imprecation. 
He  would  have  bis  enemies  destroyed  at  last,  but 
only  after  they  had  been,  by  a  protracted,  misera- 
ble existence,  a  warning  to  men  of  God's  right- 
eous severity." — Unto  the  ends  of  the  earth. 
— Perowne  :  "This  may  mean  that  God,  sitting 
in  Jacob,  having  there  His  throne,  exercises 
thence  a  universal  dominion.  But,  according  to 
the  accent,  these  words  should  rather  be  con- 
nected with  the  words  :  'that  men  may  know.' 
So  Calvin  :  'David  indicates  a  singular  kind  of 
punishment,  one  the  fame  of  which  would  reach 
even  the  most  distant  nations.'  And  so  Heng- 
stenberg,  who  refers  to  David's  words  to  Goliath, 
1  Sam.  xvii.  46  :  '  Ami  all  the  earth  shall  know 
that  there  is  a  God  in  Israel.'  " — C.  A.  B.] 

Str.  IV.  Ver.  15.  They  wander  about  in 
order  to  devour,  if  they  are  not  satisfied, 
they  pass  the  night.  —  It  is  possible,  by  a 
slight  change  of  the  vowel  points,  to  translate: 
if  they  are  not  satisfied  they  growl  (Septuagint, 
Vulgate,  Jerome,  Luther,  Geier,  et  al.).  The 
present  reading=they  pass  the  night,  is  mani- 
festly not  to  be  explained  of  continued  wander- 
ing about  in  search  of  food  during  the  night 
(Isaki,  Rosenm.),  but  of  a  night  without  the 
fruits  of  the  day's  labor  (Ilupfeld),  full  of  dis- 
quiet and  pain  from  unsatisfied  hunger,  in  con- 
trast to  the  promise  given  to  the  pious,  Prov. 
xix.  23  (Calvin,  J.  H.  Mich.,  Hengstenberg,  et 
al.),  or  to  a  remaining  at  the  place  and  watch- 
ing greedily  for  their  food.  It  is  true  SO  OK 
may  be  a  particle  of  affirmation=truly  (Ewald, 
Hitzig,  Kiister,  Maurer) ;  but  the  further  expla- 
nation :  they  will  satisfy  themselves  and  remain 
(dead  in  the  place)  (Ewald),  or:  they  will  fight 
long  enough  and  rest  (Hitzig),  is   objectionable. 

[Ver.  Hi.  In  the  morning. — This  is  in  evi- 
dent contrast  to  the  evening,  in  ver.  14.  The 
enemies  remain  like  hungry  dogs  unsatisfied  in 
the  streets,  the  Psalmist  is  delivered  from  their 
hands  and  praises  God,  his  shield  and  defence, 
in  the  morning. — C.  A.  B.] 

Ver.  17.  To  thee  will  I  harp. — Here  there 
is  a  play  upon  words,  rplWX  with  rPDtytf.  ver. 

r      *        ■  T :  T       :  V 

9.  To  God  is  to  be  directed  both  things  that  the 
Psalmist  has  vowed,  his  playing  upon  the  harp 
and  his  waiting  (Ps.  exxx.  6),  or  better:  his  at- 
tention (2  Sam.  xi.  16)  regarding,  1  Sam. 
xxvi.  75. 

DOCTRINAL  AND   ETHICAL. 

1.  God  exalts  His  refugees  in  the  midst  of 
their  enemies  to  such  a  position  and  condition  of 
spirit,  that  they  can  lie  down  to  sleep  quietly  by 
night  in  the  feeling  of  security  under  Divine 
protection,  whilst  their  adversaries,  like  a  pack 
of  hungry  degs,  howl  about  without  attaining 
their  ends.  But  as  this  security  does  not  arise 
from  a  proud  satisfaction  with  themselves,  but, 
whilst  they  protest  their  own  innocence  against 
the  slanders  of  wicked  opponents,  originates  only 
fvom  frit  h  in  God's  grace,  it  does  not  produce  any 
idle  expectation  and  self-indulgence,  but  a  com- 
forted and  joyous  giving  over  of  themselves  to 


God    in   constant    observance   of  His  providence 
and  renewed  thankfulness  for  His  help. 

2.  Although  God,  in  accordance  with  His  na- 
ture and  actions,  needs  not  to  be  summoned  or 
aroused,  in  order  to  behold  what  transpires  on 
earth,  and  to  interfere  for  the  deliverance  of  the 
pious  and  the  punishment  of  the  ungodly,  to 
make  an  end  of  the  no  less  shameful  than  danger- 
ous conduct  of  the  faithless,  yet  this  is  a  strong 
support  to  the  oppressed  and  persecuted,  as  well 
as  a  natural  expression  of  their  needs,  and  an  in- 
voluntary testimony  of  their  faith  in  the  right- 
eous government  of  the  Almighty,  and  the  conde- 
scending goodness  of  the  faithful  God  of  (he  cove- 
nant. 

3.  The  closer  the  history  of  a  man's  life  is  en- 
twined in  the  history  of  the  kingdom  of  God.  the 
stronger  is  the  impression  made  upon  him,  that 
his  troubles  as  well  as  his  deliverance  have  a 
universal  significance  transcending  any  personal 
references.  In  accordance  with  this  on  the  one 
side  is  the  pressure  for  a  corresponding  declara- 
tion of  the  judicial  activity  of  God,  that  it  may 
be  experienced  in  the  whole  earth  that  the  God 
of  Israel  is  the  only  true  God  (1  Sam.  xvii.  46) ; 
on  the  other  side,  the  expression  of  satisfaction 
in  the  execution  of  the  Divine  judgments  even 
to  the  extent  of  the  annihilation  of  the  enemies, 
which  in  the  Old  Testament  not  unfrequently  ad- 
vances to  a  personal  desire  of  revenge. 

HOMILETICAL   AND    PRACTICAL. 

It  is  well  for  those  who  not  only  look  at  their 
need,  but  at  the  same  time  behold  and  trust  in 
the  true  helper  in  need. —  Vll  the  mighty  ones  of 
earth  cannot  cast  you  down,  if  God  the  Almighty 
will  remain  your  strength  and  exalt  you. — If  thou 
canst  oppose  thine  innocence  to  the  wickedness  of 
thine  enemies,  thou  mayst  confidently  rely  upon 
God's  strength  against  their  superiority  over  you. 
— God  sees  very  well  how  it  fares  with  you,  and 
knows  likewise  what  He  will  do  ;  but  He  would 
likewise  he  prayed  to  for  His  assistance  — When 
the  enemies' word  has  wounded  your  heart  like 
swords,  let  God's  word  be  your  balsam. — You  may 
trust  the  power  of  the  Almighty  Lord  of  Hosts, 
the  willingness  of  the  faithful  and  gracious  God 
of  Israel  to  deliver  and  to  judge.  —  The  punish- 
inents  of  God  are  not  only  for  the  ruin  of  the 
faithless,  but  likewise  for  the  warning  of  be- 
lievers. 

Calvin:  It  is  the  peculiar  function  of  God 
not  only  to  tame  the  few,  but  to  draw  the  whole 
world  to  punishment  for  their  shameful  deeds. 

Starke  :  When  the  ungodly  suppose  that  they 
have  the  righteous  already  in  their  hands,  God 
knows  how  to  open  a  way  of  deliverance. — 
There  is  a  visitation  of  grace  and  a  visitation  of. 
wrath  ;  he  who  would  escape  the  latter,  must 
humble  himself  in  order  to  be  capable  of  the 
former. — Were  it  not  for  the  almighty  protection 
of  God,  Satan  and  the  world  would  long  since 
have  devoured  the  Church. 

Frisch  :  There  are  two  kinds  of  innocence,  one 
before  God,  the  other  before  men. — Tholuck  : 
Although  heaven  is  high,  yet  God's  ear  reaches 
down  to  the  earth. — God  will  come  a  thousand 
miles  with  His  grace  to  meet  him  who  takes  but 
a  single  step  towards  God. — Taube:  Power  and 


THE  SECOND  BOOK  OF  PSALMS. 


grace  ape  the  two  pillars  of  our  help.  The 
power  of  God  without  His  grace  is  fearful,  as 
the  judgment  over  the  enemies  testifies  ;  His 
grace  without  power  would  afford  no  comfort  or 
help  to  the  miserable. 

[Matt.  Henry  :  Let  not  those  expect  to  find 
mercy  who  never  showed  mercy,  for  such  are 
wicked  transgressors. — When  we  think  God's 
judgments  come  slowly  upon  sinners,  we  must 
conclude  that  God  has  wise  and  holy  ends  in  the 
gradual  proceedings  of  His  wrath  — As  we  must 
direct  our  prayers  to  God,  so  to  Him  we  must  di- 
rect our  praises  and  must  look  up,  making 
melody  to  the  Lord. — Barnks :  Whatever  may 
have  been  the  means  of  our  rescue,  it  is  to  be 
traced  to  the  interposition  of  God. — Spurgeon  : 
To  a  brave  man  the  danger  causes  little  distress 


of  mind,  compared  with  the  injustice  to  which 
he  is  subjected. — It  is  the  mark  of  thoughtful 
prayer,  that  the  titles  which  are  in  it  applied  to 
God  are  appropriate,  and  are.  as  it  were,  con- 
gruous to  the  matter,  and  fitted  to  add  force  to 
the  argument. — How  wrong  is  that  state  of  mind 
which  hates  to  hear  of  the  punishment  of  the 
wicked  ! — How  frequently  have  we  met  with  pre- 
venting mercy — the  supply  prepared  before  the 
need  occurred — the  refuge  built  before  the 
danger  arose.  Far  ahead  into  the  future  the 
foreseeing  grace  of  heaven  has  projected  itself, 
and  forestalled  every  difficulty. — Sweet  is  the 
music  of  experience,  but  it  is  all  for  God  ;  there 
is  not  even  a  stray  note  for  man,  for  self,  or  for 
human  helpers. — C.  A.  B] 


PSALM  LX. 

To  the  chief  Musician  upon  Shushan-eduth,  Michlam  of  David,  to  (each  ;  when  he  strove  with  Aram- 

naharaim  and  with  Aram-zobah,  when  Joab  returned,  and  smote  of  Edom  in  the 

valley  of  salt  twelve  thousand. 

0  God,  thou  hast  cast  us  off,  thou  hast  scattered  us, 
Thou  hast  been  displeased  ;  O  turn  thyself  to  us  again. 

2  Thou  hast  made  the  earth  to  tremble ;  thou  hast  broken  it : 
Heal  the  breaches  thereof;  for  it  shaketh. 

3  Thou  hast  showed  thy  people  hard  things  : 

Thou  hast  made  us  to  drink  the  wine  of  astonishment. 

4  Thou  hast  given  a  banner  to  them  that  fear  thee, 
That  it  may  be  displayed  because  of  the  truth.     Selah. 

5  That  thy  beloved  may  be  delivered  ; 
Save  xoith  thy  right  hand,  and  hear  me. 

6  God  hath  spoken  in  his  holiness  ; 

I  will  rejoice,  I  will  divide  Shechem, 
And  mete  out  the  valley  of  Succoth. 

7  Gilead  is  mine,  and  Manasseh  is  mine  ; 
Ephraim  also  is  the  strength  of  mine  head ; 
Judah  is  my  lawgiver  ; 

8  Moab  is  my  wash  pot ; 

Over  Edom  will  I  cast  out  my  shoe : 
Philistia,  triumph  thou  because  of  me. 

9  Who  will  bring  me  into  the  strong  city? 
Who  will  lead  me  into  Edom  ? 

10  Wilt  not  thou,  O  God,  which  hadstcast  us  off? 

And  thou,  O  God,  which  didst  not  go  out  with  our  armies  ? 

11  Give  us  help  from  trouble  : 
For  vain  is  the  help  of  man. 

12  Through  God  we  shall  do  valiantly: 

For  he  it  is  that  shall  tread  down  our  enemies. 


PSALM  LX. 


SoO 


EXEGETICAL,   AND   CRITICAL. 
Its  Contents  ani>  Composition. — For  the  first 
part  of  the  Tide  comp.  Intro.,   \  12,  No.  13,  \  8, 

No.  4.  The  second  part  refers  us  to  the  time  of 
the  wars  of  David  with  the  Armiiouites  and  their 
Aramaic  confederates,  repeated  and  carried  on 
with  variable  succes-t.  Among  these  was  the 
war  with  the  king  of  Zoba,  who,  according  to  2 
Sam.  x.  16,  extended  his  rule  across  the  Eu- 
phrates, but  seems  to  have  had  his  capital  be- 
tween the  Oroutes  and  t lie  Euphrates  northeast 
of  Damascus.  When  now  here  the  Aram  of  both 
streams,  that  is  to  say,  Mesopotamia,  is  men- 
tioned together  with  Aram  Zoba  and  Edom, 
whilst  2  Sam.  viii.,  besides  these  last  two,  men- 
tions Damascus,  there  is  no  actual  contradiction 
but  differences  in  relation  which  may  be  used 
with  great  justice  in  favor  as  well  as  against  the 
authenticity  of  the  title  and  its  derivation  from 
an  older  and  more  complete  historical  source, 
especially  as  here  the  overthrow  of  Eilora  in  the 
vale  of  Salt  which  is  destitute  of  vegetation,  and 
is  about  ten  miles  wide  at  the  southern  extremity 
of  the  dead  sea  (Robin.  Bib.  Researches,  II., 
100).  is  referred  back  to  Joab,  David's  general, 
whilst  2  Sam.  viii.  refers  to   David  himself,   and 

1  C'.iron.  xviii.  12  to  Abishai,  the  brother  of  Joab. 

2  Sam.  x.  10.  Instead  of  the  number  12,01)0 
slain  mentioned  here,  these  two  passages  have 
18,000.*  The  composition  of  the  Psalm  has 
been  placed  more  correctly  in  the  time  before 
the  battle  in  the  valley  of  salt  (Delitzsch),  than 
afterwards  (Ilengst.),  because  it  is  necessary  to 
suppose  that  the  Edomites  had  fallen  upon  the 
land,  laying  it  waste  from  the  south  when  David 
had  marched  against  his  powerful  enemies  in 
the  North  and  victoriously  forced  them  back, 
but  sent  olf  his  general  Joab  against  the  Edom- 
ites. To  this  laying  waste  the  land,  the  lamen- 
tation which  begins  the  Psalm  refers  (vers.  1-3). 
There  is  then  a  reference  to  Divine  incitement 
(ver.  4)  which  introduces  the  prayer  for  Divine 
help  (ver.  5),  which  passes  over  into  the  appro- 
priation of  a  Divine,  oracle  promising  victory 
(vers.  G-S).  Upon  this  is  based  the  renewed  pe- 
tition, intensified  by  its  inconsistency  with  the 
present  situation  (vers.  9,  10)  into  pressing  sup- 
plication for  Divine  assistance  (vers.  11,  12). 
Ps.  xliv.  of  the  sons  of  Korah,  in  which  ver.  '.) 
corresponds  with  ver.  10  of  this  Psalm,  would 
then  have  been  composed  .subsequently  to  this 
Psalm  of  David.  The  latter  part  of  our  Psaljn 
from  ver.  5  is  repeated  in  not  so  good  a  form  in 
Ps.  cviii.  This  relation  is  not  favorable  to  the 
many  hypotheses  differing  exceedingly  from  one 
another,  which  refer  this  Psalm  to  events  of  the 
Maccabean  times  (Rudinger,  Hesse,  Olsh.,  Ilit- 
zig),  or  to  the  times  after  the  exile  (Ewald, 
Koster,  Maurcr).  Even  the  supposition  that 
the  promise  in  the  oracle  of  God  expresses  the 
idea  of  the  restoration  of  the  unity  of  the  empire 
which  is  usual  in  the  prophets,  which  presup- 
poses the  division  and  the  experience  of  its  sad 

[•  Midi,  justly  renin  ki:  "David  aa  kins,  Joab  as  com- 
mander-in-chief,  Alnshai  as  sent  by  his  brother  on  this  par- 
ticular expedition,  defeated  the  enemy."    The  discrepancy 

in  numbers  may  have-  arisen  from  a  mistake  of  the  copyist, 
or  rather  is  due  to  the  feet,  that  there  is  here  a  reference  to 
a  single  engagement,  whilst  the  history  perhaps  states  the 
losses  of  the  ciimpuign. — O.  A.  IS.] 


consequence  (Hupfeld),  cannot  be  established 
by  the  contents  or  t he  expi  his  oracle. 

As  for  the  expression    "to  li  lere   is  no- 

thing to  decide  whether  n  designates  the  Psalm 
as  designed  for  the  instruction  of  posterity 
(most  interpreters),  or  whether  it  refers  parti- 
cularly to  the  design  of  bringing  the  unmanage- 
able tribes  to  recognize  the  Divine  choice  of 
David  by  teaching  them  that,  'lis  government 
was  pleasing  to    (i»  i  or    whether   it 

states  directly  its  purpose  of  being  committed  to 
memory  by  the  p  LOeount  of  its  national 

significance  as  Dent.  xxxi.  19  (Ilengst.),  or 
wliether  it  is  to  be-  explained  by  2  Sam.  i.  18, 
and  accordingly  is  ...  be  regarded  as  a  song  of 
military  exercise,  which  was  to  be  sung  in  con- 
nection with  shooting  with  the  bow  (Delitzsch). 

Sir.  I.,  Ver  1.  Hast  broken  us.— This  He- 
brew word  is  used  by  David.  2  Sam.  v.  20,  as  a 
suitable  term  for  the  overthrow  of  the  Philis- 
tines in  the  sense  of  breaking  through,  as  fre- 
quently elsewhere,  e.g.  Pss.  lxxx.  12;  lxxxix. 
40,  of  breaking  through  a  wall  and  figuratively, 
e.g.  Ps.  cvi.  29;  Ex.  xix.  22,  of  the  crushing 
blows  of  God.  We  are  not  then  obliged  to  think 
here  of  the  tearing  asunder  of  the  tribes  of  Is- 
rael, as  Judges  xxi.  15. — Give  us  restoration 
again. — [Thus  Moll,  who  finds  the  object  in  the 
verb  2yj&Rt  denoting  to  give  restoration  or  re- 
freshment. Hupfeld  would  supply  the  object 
from  the  preceding  verb,  'appease  Thine  anger 
towards  us.'  He  refers  to  the  phrase  ■IWB'P 
let  go,  and  appease  anger,  and  to  Is.  xii.  1. 
With  '.y>,  the  da!,  comm.,  it  is  thus  equivalent  to: 
be  gracious  to  us  again,  turn  to  us  Thy  grace 
again.  Others  find  the  object  understood  in 
favor:  restore  to  us  (Thy  favor  or  salvation). 
Perowne,  following  Ewald,  translates:  restore 
us  again,  comp.  Is.  lviii.  12. — ('.  A.  B.] 

Ver.  2.  The  figures  of  this  verse  are  derived 
from  the  earthquake  shaking  the  whole  land  and 
making  rents  in  it  as  breaches  in  a  tottering 
building  (Is.  xxx.  13,  &c). 

Ver.  3.  Wine  to  intoxication. — This  is 
literally  wine,  which  is  intoxication.  It  is  the 
gift  of  God  from  the  cup  of  wratli  (Is.  li.  17  sq), 
from  the  hand  of  God  (Ps.  lxxv.  9)  It  is  a 
figure,  not  of  the  total  passionateness,  folly  and 
infatuation  of  the  brotherly  hatred  raging  in 
their  bowels  which  has  plunged  the  people  into 
ruin  as  a  punishment  (Ilupf.),  but  of  the  condi- 
tion at  once  of  internal  confusion  of  spirit 
(Geier,  et  ai  )  and  of  helpless  bodily  weakness 
(Hengst.),  Is.  xix.  14;  Job  xii.  2o5  of  the  sense- 
less condition  in  which  man  is  unable  to  advise 
or  help  himself,  and  is  in  danger  of  falling  ( II  it  - 
zig),  and  indeed  under  the  poiut  of  view  of  a 
Divine  punishment. 

Ver.  4.  To  be  lifted  up  because  of  truth. 
— This  verse  makes  the  transition  from  lamenta- 
tion to  prayer,  even  if  the  last  member  of  the 
verse  should  be  translated :  flee  before  the  bow 
(the  ancient  versions,  Ewald,  Hitzig.  Hupfeld). 
This  likewise  allows  the  reference  to  a  Divine 
benefit,  rendering  the  deliverance  of  the  people 
possible.  It  is  more  appropriate  to  derive  the 
reflexive  DDUFffl  (not  to  speak  of  the  doubtful 
passage,  Zech.  ix.  1*5),  here,  on  account  of  its 
connection  with  DJ  from  the  same  root.     CD3  = 


GGO 


THE  SECOND  BOOK  OP  PSALMS. 


to  lift  up  (Num.  xxi.  8)  rather  than  from  D*J= 
to  flee,  especially  a3  O&p  in  the  meaning:  trulh 
is  established  by  Prov.  xxii.  21  (Chald.).  On 
the  other  hand,  the  supposition  that  we  are  here 
to  read  ntyp=*>ow,  or  that  instead  of  this  word, 

there  is  here  an  incorrect.  Aramaic  spelling,  is 
somewhat  arbitrary.  The  interpretation  that, 
,333^=with  respect  to,  with  regard  to  (Baur), 
to  designate  the  occasion  and  the  motive=be- 
cause  of,  is  established  by  passages  like  Deut. 
xxviii.  20;  Neh.  v.  15  (Delitzsch).  In  this  state 
of  the  case,  the  '■'truth''  is  not  the  true  religion 
or  the  righteousness  of  the  cause  (De  Wette), 
for  which  God  has  given  the  signal  to  arise  in 
war  (Hitzig,  Koster,  Maurer),  but  the  truth 
and  trustworthiness  of  the  banner  which  is  ac- 
cording to  the  context,  the  promise  which  God 
has  spoken  in  His  holiness. 

Sir.  II.,  ver.  6  sq.  Has  spoken  in  His 
holiness — This  is  not  in  His  sanctuary,  or: 
swearing  by  His  holiness,  Ps.  lxxxix.  30;  Amos 
iv.  2.  It  is  most  appropriate  to  understand  this 
promise,  which  refers  to  the  duration  of  the 
possession  of  the  promised  land  and  the  su- 
premacy over  neighboring  nations,  not  of  a  spe- 
cial oracle  given  through  the  Urim  and  Thum- 
mira  of  the  nigh-priest,  or  the  answer  just  sought 
(J.  D.  Mich.,  Koster),  nor  to  limit  it  to  the  pro- 
mise given  to  David,  2  Sam.  vii.  0  sq.,  and  as  a 
figurative  reproduction  of  the  same  (Delitzsch), 
but  to  regard  it  as  a  free  summary  of  the  an- 
cient (Hengst.)  prophecies,  especially  those  con- 
tained in  the  Pentateuch  (Hengst.).  For  the 
contents  and  form  of  the  following  words  are 
opposed  to  the  supposition  of  a  direct  address  of 
God.  The  subject  of  the  following  predicates 
can  only  be  either  personified  Israel  (De  Wette, 
et  al.)  or  their  king.  If  we  more  naturally 
think  of  the  latter,  there  is  no  reason  at  all  tor 
the  supposition,  that  God  speaks  in  His  charac- 
ter as  ruler  and  in  poetic  anthropomorphic  forms 
(Koster,  Olsh.,  Hupfeld,  Hitzig).  For  if  David 
has  appropriated  these  promises  to  himself  as 
king  and  at  the  same  time  speaks  as  the  author 
of  this  Psalm  in  the  first  person,  all  objections 
are  removed  such  as  arise  from  the  absence  of  a 
conjunction  which  would  indicate  a  consequence 
of  the  divine  oracle. — At  first  ancient  or  re- 
nowned places  (Olsh.)  are  mentioned,  which  ap- 
pear significantly  in  the  history  of  Jacob 
(Hengst.),  Shechem  on  the  west  of  the  Jordan 
(Jos.  xiii.  27),  the  valley  of  Suscoth  on  the 
east  of  the  Jordan  (Gen.  xxxiii.  17;  Judges  viii. 
4),  not  far  from  the  Jabbok  in  the  tribe  of  Gad, 
which  latter,  together  with  the  tribe  of  Reuben, 
comprehended  the  here  mentioned  Gilead  and 
Manasseh  (ver.  7).  Then  the  two  chief  tribes 
Ephraim  and  Judah  are  mentioned  together 
with  closer  designation  as  the  helmet  and  the 
sceptre  (Gen.  xlix.  10;  Num.  xxi.  28). 

Finally  three  hostile,  renowned  and  dangerous 
neighboring  nations  come  into  consideration 
(ver.  8).  Moab  is  said  not,  as  it  were,  to  fol- 
low the  king  as  a  servant  with  the  wasb-basin, 
but  as  to  be  used  by  him  as  such,  in  order  to 
wash  his  face  white,  that.  i3,  to  gain  for  himself 
glory  and  renown  by  victory  over  him.  Bdom 
is  designated  as  entirely  humbled  and  disgraced 
by  the  figure  of  a   shameful   contact   with    the 


shoe.  Philistia  is  described  as  conquered  by 
the  mention,  not  as  it  were  of  a  shout  of  joy  in 
homage  (De  Wette,  Hengst  ,  Hitzig),  but  either 
of  the  cry  of  murder,  Is.  xv.  4  (L»elitzsch),  of 
wailing  outcry  (Ewald),  or  of  the  cry  of  the 
warrior  upon  the  battle-field  and  of  vengeance. 
For  the  previous,  for  the  most  part  false,  in- 
terpretations of  the  symbol  of  the  wash-basin 
and  shoe,  see  the  Excursus  of  J.  G.  Wetzstein  in 
Delitzsch  Comm. 

Str.  III.,  ver.  9.  Strong  city. — This  is  dis- 
tinguished by  the  parallel  member  of  the  verse 
as  the  capital  of  the  Idumeans  (2  Kings  xiv.  1), 

namely  JHD  that  is  to  say,  rock,  thus  the  re- 
nowned Petra,  comp.  Gen.  xxxvi.  42;  Jer.  xlix. 
16;  Obad.  3;   Ps.  cviii.  10. 

Ver.  10.  Hast  not  Thou,  O  God,  cast  us 
off?  and  marchedst  not  out,  O  God,  in 
our  armies? — This  is  not  an  answer  to  the  pre- 
ceding question  :  Art  Thou,  not  the  one  who 
(most  interpreters),  but  must  be  regarded  as  a 
lamentation  on  account  of  the  absence  of  the  rela- 
tive and  the  parallels  in  ver.  1  and  Ps.  xliv.  10, 
which  then  is  presupposed  and  constitutes  the 
foundation  of  the  following  prayer  (Hupfeld, 
Delitzsch). 

[Ver.  11.  Afford  us  deliverance  from  the 
adversary. — The  prayer  follows  the  lamenta- 
tion seeking  help  in  God.  Israel  implores  de- 
liverance from  above,  and  receives  it.  Delitzsch: 
"Israel  conquers  in  God,  and  God,  who  is  in  Is- 
rael, will  deservedly  trample  Edom  under  foot 
through  Israel." — C.  A.  B.] 

DOCTRINAL    AND     ETHICAL. 

1.  There  are  sad  times  to  the  congregation  of 
God  in  the  world,  in  which  they  are  obliged  to 
experience  hard,  yes  terrible  things,  since  they 
not  only  are  surrounded  on  all  sides  by  enemies, 
which  are  greedy  to  spy  out  their  nakedness 
and  select  for  falling  upon  them  the  hour  in 
which  they  feel  themselves  shattered,  tired  and 
weakened  by  previous  struggles,  but  they  like- 
wise must  confess  that  in  all  this  they  yet  only 
receive  and  experience  what  God  gives  and  does. 

2.  But  if  it  really  happens  that  the  congrega- 
tion bows  under  the  hand  of  God  when  He  hu- 
miliates and  chastises  them,  it  then  gains  again 
directly  on  the  one  side  the  comforting  remem- 
brance of  God's  grace  previously  shown  to  them 
in  many  times  and  in  many  ways,  whereby  it 
has  been  placed  in  a  peculiar  relation  to  Him, 
and  has  gained  a  special  position  in  the  world, 
on  the  other  side  the  refreshing  confidence  of  new 
manifestations  of  grace  in  order  that  they  may 
assert  this  position  and  carry  out  the  tasks  im- 
posed upon  them. 

3.  This  remembrance,  as  well  as  this  confi- 
dence, grows  up  in  the  heart  only  from  faith  in 
ihe  truth  of  that  which  God  in  His  holiness  has 
spoken,  and  the  congregation  directs  itself  to 
the  proclamation  of  the  Divine  promises  in  its 
sufferings,  and  rises  again  from  its  defeats.  It 
learns  to  look  to  the  right  hand  of  God  and  the 
banner  lifted  up  and  sustained  by  it,  and  it 
fi.'/hts  for  the  cause  in  which  it  suffers,  with  the 
glad  courage  of  the  certainty  of  victory  through 
that  assistance  of  God  which  renders  ail  humjiu 


PSALM  LXI. 


J61 


help  oCno  avail  and  all  human  hostility  without 
danger  to  those  who  fear  God  and  are  likewise 
the  beloved  of  God,  and  have  been  lifted  above 
the  present  misfortunes  by  the  fact  that  they 
have  beeu  driven  by  them  to  greater  depths  of 
faith  and  prayer. 

HOMILETICAL   AND   PRACTICAL. 

Wars  are  for  nations  what  earthquakes  are  for 
their  lands;  God  sometimes  visits  men  with 
both,  and  then  likewise  strikes  the  congregation 
with  hard  blows  and  shakes  them;  but  He  heals 
again  I  lie  breaches  and  rents  which  arise  there- 
by.— He  who  fears  God  is  loved  by  God;  he  who 
trust*  God  will  be  helped  by  God. — It  is  not.  ne- 
cessary that  God  should  march  out  with  armies 
in  order  that  He  may  conquer  (he  whole  world. — 
Earthly  success  is  fleeting,  human  help  vain,  trust 
in  God  alone  is  right. — God  may  strike  hard  and 
painfully  even  by  human  hands  ;  but  He  heals 
again  with  His  hand  those  among  them  who 
hunihle  themselves. — There  is  but  one  banner 
upon  which  •victory  is  always  perched;  what  fol- 
lows from  this  with  reference  to  our  actions? — 
He  who  relies  upon  the  truth  of  God's  word  and 
upon  the  power  ot  God's  hand  will  not  lose  hope. 
— The  beaten  not  only  find  refuge  with  God,  but 
likewise  the  healing  of  their  wounds,  power  for 
new  conflicts,  and  assistance  for  final  victory. — 
In  God  the  fallen  rise  up,  and  in  God  the  weak 
become  strong;  yet  faith  in  the  truth  of  His  word 
is  requisite.  Whither  are  you  driven  by  your 
every  misfortune?  to  God  and  His  word?  to 
penitence,  to  faith,  to  prayer?  or  whither  else? 

Calvin:  When  God  lifts  us  on  high  by  His 
bounties,  He  must  yet  always  be  sought  in 
prayer  modestly  and  humbly  that  He  may  carry 
on  His  work. 

Starke:  Men  do  not  truly  understand  the 
good  things  which  God  bestows  upon  them  until 
they  are  deprived  of  them.— The  vile  drink  of 
security  is  followed  by  the  intoxicating  cup  of 
wrath  and  the  punishments  of  God  with  all  cer- 


tainty; therefore  flee  from  the  former  if  you 
would  not  taste  the  latter. — God  gives  the  vic- 
tory and  divides  the  lands  to  whom  He  will. — 
That  is  a  fine  campaign  when  God  gives  com- 
mands and  He  is  the  general. — The  best  advice 
in  all  our  affairs  is  to  lay  them  plainly  before 
God  and  crave  His  assistance  without  prescri- 
bing to  Him  the  kind  and  manner  of  help. 

Remschel:  God  chastises  us  on  account  of 
our  sins,  that  we  may  not  be  condemned  with 
the  world. — Gdemtheb:  Lord,  preserve  us  from 
Thy  fiery  wrath  in  war!  But  if  it  must  flame 
up,  give  us  warriors  which  can  pray  and  Thy 
banner  to  those  who  fear  Thee. — DlKDBlCH:  If 
only  we  are  the  true  confessors,  we  must  obtain 
the  victory,  although  it  may  be  through  many 
humiliations. 

[Matt.  Henry:  Whatever  our  trouble  is,  and 
whoever  are  the  instruments  of  it,  we  must  own 
the  hand  of  God,  His  righteous  hand,  in  it. — 
Our  calamities  serve  as  foils  to  our  joys. — A 
lively  faith  in  the  promise  will  assure  us,  not 
only  that  the  God  of  peace  shall  shortly  tread 
Satan  under  our  feet,  but  that  it  is  our  Father's 
good  pleasure  to  give  us  the  kingdom. — Words- 
worth :  Christ  has  given  to  His  soldiers  a  ban- 
ner— the  banner  of  the  Cross;  and  at  their  bap- 
tism they  are  pledged  to  fight  valiantly  under  it 
against  sin,  the  world,  and  the  devil. — Pebowne: 
When  men  will  drink  presumptuously  of  the  cup 
I  of  their  wickedness,  God  forces  it,  as  it  were, 
into  their  hands,  till  they  have  drained  the  very 
dregs  as  the  cup  of  His  wrath. — Spurgeon:  The 
bravest  men  are  usually  entrusted  with  the  ban- 
ner, and  it  is  certain  that  those  who  fear  God 
most  have  less  fear  of  man  than  any  others. — 
To  publish  the  gospel  is  a  sacred  duty;  to  be 
ashamed  of  it  a  deadly  sin.  —  Faith  divides  the 
spoil:  she  is  sure  of  what.  God  has  promised, 
and  enters  at  once  into  possession. — From  God 
all  power  proceeds,  and  all  we  do  well  is  done 
by  Divine  operation;  but  still  we,  as  soldiers  of 
the  great  King,  are  to  fight,  and  to  fight  va- 
liantly too. — C.  A.  B.] 


PSALM  LXI. 
To  (he  chief  Musician  upon  Neginah,  A  Psalm  of  David. 

Hear  my  cry,  O  God  ; 
Attend  unto  my  prayer. 

2  Fro:n  the  end  of  the  earth  will  I  cry  unto  thee,  when   my  heart   is   overwhelmed 
Lead  me  to  the  rock  that  is  higher  than  I. 

3  For  thou  hast  been  a  shelter  for  me, 
And  a  strong  tower  from  the  enemy. 

4  I  will  abide  in  thy  tabernacle  for  ever  : 

I  will  trust  in  the  covert  of  thy  wings.     Selah. 
6  For  thou,  O  God,  hast  heard  my  vows  : 

Thou  hast  given  me  the  heritage  of  those  that  fear  thy  name. 


362 


THE  SECOND  BOOK  OF  PSALMS. 


6  Thou  wilt  prolong  the  king's  life : 
And  his  years  as  many  generations. 

7  He  shall  abide  before  God  for  ever : 

O  prepare  mercy  and  truth,  ivhich  may  preserve  him. 

8  So  will  I  sing  praise  unto  thy  name  for  ever, 
That  I  may  daily  perform  my  vows. 


EXEGETTCAL   AND   CRITICAL. 

Its  Contents  and  Composition  — The  Psalm- 
ist calls  from  afar  for  deliverance  to  God  (vers. 
1,  2),  who  has  previously  afforded  it  to  him  (ver. 
3),  and  he  prays  for  shelter  and  protection  in 
God's  tent  (ver.  4),  on  the  ground  of  previous 
special  tokens  of  grace  (ver.  5).  Upon  this  is 
based  the  prayer  for  special  blessings  for  the 
king  (vers.  6,  7),  for  which  the  Psalmist  will 
offer  without  cessation  the  thanksgiving  he  has 
vowed  (ver.  8).  Although  the  king  is  referred 
to  in  the  third  person,  this  does  not  necessarily 
show  that  he  and  the  Psalmist  are  two  different 
persons.  The  objection  that  such  a  petition  in 
the  mouth  of  the  speaker  would  be  immodest, 
amounts  to  nothing,  when  we  consider  that  the 
contents  of  the  prayer  refer  to  the  eternal  royal 
position  before  God's  face  and  the  worthy  fulfil- 
ment of  this  position  as  well  as  enduring  es- 
tablishment in  it  by  Divine  blessing.  The  king 
thus  praying  gives  his  petition  naturally  and  in- 
voluntarily a  more  objective  form,  and  if  we  hold 
fast  to  its  composition  by  David,  and  accordingly 
refer  ver.  5  to  the  special  promise,  2  Sam.  vii., 
it  has  likewise  a  prophetic  character.  It  is  un- 
necessary, therefore,  to  put  this  verse  into  the 
mouth  of  a  chorus  (Paulas),  which  ver.  2  would 
not  allow,  or  to  understand  this  of  the  dynasty 
of  David  (Hengstenberg),  or  the  rule  of  the 
Messiah  (mauy  of  the  older  interpreters  after 
the  Chald.),  which  would  be  against  the  word- 
ing and  context.  It  thus  resembles  Psalm  xxi. 
Since  now  the  expression :  to  be  a  guest  in  the 
tent  of  God,  is  entirely  in  David's  style  (Ps.  xv.), 
and  the  "  end  of  the  earth  "  can  be  satisfactorily 
explained,  there  is  no  reason  to  give  up  the 
statement  of  the  title,  and  think  of  a  prophet 
under  King  Josiah  aud  his  successors  at  the  time 
of  the  exile  at  Babylon  (Ewald),  or  of  a  priest 
in  a  Jewish  colony  living  among  the  heathen  in 
the  time  of  the  Seleucidae  (Hitzig),  or  a  poet  liv- 
ing in  a  distant  land,  perhaps  in  banishment 
(Hupfeld),  or  indeed  of  King  Cyrus    (Bottcher). 

Str.  I.  Ver.  2.  From  the  end  of  the  earth. 
— This  is  an  expiession  for  the  greatest  distance 
from  the  dwelling  of  God,  as  the  place  of  pro- 
tection, help  and  salvation,  not  indeed  mathema- 
tically, but  in  accordance  with  the  feelings,  but 
yet  on  a  geographical  foundation  in  accordance 
with  the  ideas  of  the  Israelites,  not  in  contrast 
to  heaven  and  its  centre=out from  the  earth  (Lu- 
ther), or  out  of  the  uttermost  depths  of  the 
earth  (Clauss),  but  in  contrast  to  Zion  as  the 
middle  of  the  earth  (Ps.  lxxiv.  12;  Ezek.  v.  5), 
and  in  connection  with  the  usage  of  the  lan- 
guage, in  accordance  with  which  the  land  to  the 
east  of  the  Jordan  did  not  belong  to  the  land  of 
Canaan  in  the  strictest  sense  (Num.  xxxii.  29 
sq.),  and   a  foreign  land  included  generally  the 


idea  of  banishment  from  the  face  of  God  (Ps. 
xlii).  We  have  therefore  properly  to  think  of 
the  abode  of  David  in  the  district  of  Gilead  at 
the  time  of  his  flight  before  Absalom,  and  the 
translation  from  the  end  of  the  land  (Geier,  et 
al  ),  is  to  be  rejected. — In  the  covering  of 
my  heart. — [This  word  is  used  of  covering  with 
a  garment,  of  clothing  the  valleys  with  corn,  Ps. 
lxv.  14,  etc.  Thus  by  a  natural  metaphor  of 
clothing  the  mind  or  soul,  covering  it  over,  en- 
veloping it,  clouding  it  with  care,  anxiety,  trou- 
ble, Ps.  cii.  1  ;  Is.  lvii.  10. — Upon  a  rock,  too 
high  for  me. — A  rock  which  was  inaccessible 
to  him  by  his  own  power,  and  hence  still  more 
inaccessible  to  his  enemies.  The  high  rock  is  a 
usual  figure  of  security,  comp.  Ps.  xxvii.  5. 

Ver.  3.  A  strong  tower  before  the  face 
of  the  enemy. — Comp.  Judges  ix.  51  ;  Prov. 
xviii.  10.  This  is  parallel  with  the  high  rock, 
both  of  which  afford  a  sure  refuge  before  the 
enemy.  They  are  alike  inaccessible  to  him. — 
C.  A.  B.] 

[Str.  II.  Ver.  4.  Let  me  be  a  guest. — Com- 
pare Pss.  xv.  1  ;  xxvii.  4. — In  Thy  tent. — Pe- 
rowne:  "  The  expression  is  figurative,  no  doubt, 
but  would  hardly  have  been  employed  after  the 
Temple  was  built,  aud  hence  it  is  almost  certain 
that  the  Pt-alni  belongs  to  the  time  of  David." — 

Forever — Hupfeld  r  "The  plural  CDSljr  is 
not  used  with  reference  to  the  double  eternity  of 
this  and  the  future  life,  as  the  Rabbins,  but  in 

stead  of  the  singular  oSlJ?,  usually  "I#l  oVlJ?." 
The  reference  is  entirely  personal. — Let  me 
find  refuge  in  the  shelter  of  Thy  wings. 
— Comp.  Pss.  xvii.  8,  lvii.  1.  Perowne  thinks 
the  reference  here  is  evidently  to  the  outstretched 
wings  of  the  cherubim,  but  it  is  better  to  think 
of  the  more  simple  figure  of  the  hen,  or  eagle, 
as  in  the  other  passages. 

Ver.  5.  The  possession  of  those  that  fear 
Thy  name. — Perowne:  "Primarily  this  would 
be  the  land  of  Canaan,  and  then  it  would  include 
all  blessings,  temporal  aud  spiritual,  which 
were  in  fact  implied  and  comprised  in  the  pos- 
session of  the  land. — C.  A.  B.] 

[Str.  III.  Vers.  6,7.  Add  days  to  the  days 
of  the  king  !  {Man)  his  years  (be)  as  gene- 
ration and  generation.  May  he  sit  (en- 
throned) before  Gods  face,  appoint  grace 
and  truth  that  they  may  guard  him. — The 
king  David  here  prays  that  he  as  the  anointed  of 
Jehovah  may  have  a  long  life,  seeing  one  gene- 
ration after  another  ,  that  he  may  sit  on  his 
throne  enjoying  the  sunshine  of  God's  counte- 
nance, and  thatGod's  grace  and  truth  may  be  the 
appointed  guards  to  stand  at  the  side  of  his 
throne,  to  protect  him  from  his  enemies  and  re- 
bellious subjects.  David,  realizing  that  he  is  the 
anointed  of  the  Lord,  does  not  always  distinguish 
between  himself  and  the   Messianic  dynasty,  so 


PSALM  LXII. 


3G3 


that  the  latter  thought  fills  up  as  it  were  the 
background  of  his  consciousness.  The  transla- 
tion of  the  A.  V.,  Perownc,  Alexander,  el  al.  of 
the  verbs  as  futures  of  confident  expectation,  is 
not  so  good,  The  translation  given  above  is  es- 
sentially that  of  II up f eld  and  Moll. — C.  A.  B.] 

DOCTRINAL    AND   ETHICAL. 

1.  It  is  worse  to  be  separated  from  the  house 
of  God  than  it  is  to  t>ef'ar  from  home.  When  the 
pious  experience  both  painfully,  they  long  above 
all  in  hope  of  return  to  the  former.  But  where 
ever  we  may  be  on  earth,  we  can  call  upon  God 
and  implore  in  prayer,  with  the  assurance  of  faith, 
the  consolation  of  the  Divine  promises  and  the 
assistance  of  Divine  help  in  order  to  a  deliver- 
ance unattainable  by  our  own  power. 

2.  The  faith  of  an  afflicted  man  finds  great 
tlrcngth  in  looking  at  previous  exhibitions  of  Di- 
vine help  in  words  and  deeds,  and  arises  on  this 
foundation  not  unfrequently  to  the  boldest  hopes 
of  faith,  especially  to  the  desire  for  a  communion 
with  God,  which  reaches  from  time  into  eternity, 
and  to  the  prayer  for  the  blessings  necessary 
thereto.  For  the  possession  of  the  promised  land 
secured  to  those  who  fear  God  and  allotted  to 
them,  forms  the  foundation,  the  sweet  pledge, 
the  symbolical  type  of  the  inheritance  involved 
in  it. 

HOMILETICAL   AND   PRACTICAL. 

Fresh  hopes  spring  forth  from  experiences  of 
grace,  and  when  prayer  is  heard  anew,  new  vows 
are  entwined  with  the  thanksgivings  to  which 
we  have  been  accustomed  of  old. — A  long  life  is 
a  blessing  only  when  grace  and  truth  are  its 
guardians. —  Communion  with  God  is  best  strength- 
ened by  prefering  to  be  a  guest  in  the  house  of 
God. — Our  welfare  is  best  provided  for  when  we 
are  provided  with  the  good  things  of  the  house  of 
God. — God  sees  us  and  hears  us  everywhere,  but 
He  prefers  to  see  us  in  His  house  anil  in  His 
wags. — Children  of  God  need  to  pray  likewise 
for  temporal  welfare  and  earthly  good  things,  but 
their  special  desire  is  for  communion  with  their 


God.  —  Communion  with  God  is  spiritually  at- 
tained through  grace  and  faith  in  the  heart;  it 
presents  itself  as  intercourse  with  God  in  prayer 
and  the  service  of  God ;  it  is  accomplished  as  an 
eternal  sitting  on  a  throne  before  God's  face  with 
submission  to  God's  grace  and  truth  — He  who 
would  gain  abiding  blessings,  must  not  only  flee 
to  Hod's  protection,  but  must  keep  himself  at  the 
house  of  God  and  allow  himself  to  be  led  in  his 
calling  by  God's  grace  and  truth. — It  is  likewise 
the  king's  honor  and  surest  gain  to  show  himself 
to  be  a  servant  of  God. 

Starke  :  God  is  to  us  all  things  and  will  be 
all  by  faith. — God  is  more  inclined  to  hear  our 
prayers  than  we  are  to  send  them  up  to  Him. — 
The  reward  which  the  God-fearing  are  to  re- 
ceive, is  not  based  on  their  own  merits,  but  God's 
gracious  promises. 

Friscii:  To  lift  up  holy  hands  is  everywhere 
good  and  nowhere  fruitless. — Franke  :  So  long 
as  we  have  an  earthly  mind,  we  have  a  heart  un- 
faithful to  God. — Arndt:  We  are  so  much  in- 
debted to  God  that  we  should  pay  something 
daily. — Tholuck  •  The  inheritance  of  those  who 
fear  God  is  His  rich  grace. — Taube;  Truly  it  is 
equally  far  from  earth  to  heaven  in  all  places, 
and  God  is  everywhere  near  those  who  call  upon 
Him 

[Matt.  Henry:  That  which  separates  us  from 
our  other  comforts,  should  drive  us  so  much 
nearer  to  God,  the  fountain  of  all  comfort. — 
Weeping  must  quicken  praying,  and  not  deaden 
it. — We  need  not  desire  to  be  better  secured  than 
under  the  protection  of  God's  mercy  and  truth. 
— Spurgeon  :  Tribulation  brings  us  to  God,  and 
brings  God  to  us.  Faith's  greatest  triumphs 
are  achieved  in  her  heaviest  trials. — How  in- 
finitely higher  than  we  are  is  the  salvation  of 
God  We  are  low  and  grovelling,  but  it  towers 
like  some  tall  cliff  far  above  us. — Experience  is 
the  nurse  of  faith.  From  the  past  we  gather 
arguments  for  present  confidence. — He  who  com- 
munes with  God  is  always  at  home. — There 
should  be  a  parallel  between  our  supplications 
and  our  thanksgivings.  We  ought  not  to  leap  in 
prayer,  and  limp  in  praise. — C.  A.  B.] 


PSALM  LXII. 
To  the  chief  Musician,  to  Jcduthun,  A  Psalm  of  David. 

Truly  my  soul  waiteth  upon  God  : 
From  him  cometh  my  salvation. 

2  He  only  is  my  rock  and  my  salvation  ; 

He  is  my  defence ;  I  shall  not  be  greatly  moved. 

3  How  long  will  ye  imagine  mischief  against  a  man  ? 

Ye  shall  be  slain  all  of  you  :  as  a  bowing  wall  skill  ye  be,  and  as  a  tottering  fence; 


3G4 


THE  SECOND  BOOK  OF  PSALMS. 


4  They  only  consult  to  cast  him  down  from  his  excellency  :  they  delight  in  lies: 
They  bless  with  their  mouth,  but  they  curse  inwardly.     Selah. 

5  My  soul,  wait  thou  only  upon  God ; 
For  my  expectation  is  from  him. 

6  He  only  is  my  rock  and  my  salvation : 
He  is  my  defence ;  I  shall  not  be  moved. 

7  In  God  is  my  salvation  and  my  glory : 

The  rock  of  my  strength,  and  my  refuge,  is  in  God. 

8  Trust  in  him  at  all  times  ;  ye  people, 
Pour  out  your  heart  before  him  : 
God  is  a  refuge  for  us.     Selah. 

9  Surely  men  of  low  degree  are  vanity,  and  men  of  high  degree  are  a  lie : 
To  be  laid  in  the  balance,  they  are  altogether  lighter  than  vanity. 

10  Trust  not  in  oppression,  and  become  not  vain  in  robbery: 
If  riches  increase,  set  not  your  heart  upon  them. 

11  God  hath  spoken  once;  twice  have  I  heard  this; 
That  power  belongeth  unto  God. 

12  Also  unto  thee,  O  Lord,  belongeth  mercy : 

For  thou  renderest  to  every  man  according  to  his  work. 


EXEGETICAL  AND  CRITICAL. 
Its  Contents  and  Composition.  —  For  the 
Title  comp.  Introd.  $  12,  No.  8.  Tliere  are  no 
historical  statements  or  decisive  references  to 
known  events  in  the  life  of  David;  yet  the  rela- 
tionships with  Ps.  xxxix.  on  the  one  side,  and 
with  Ps.  iv.  on  the  other,  point  to  the  time  of  his 
persecution  by  Absalom.  This  relationship  with 
Ps.  xxxix.  makes  it  advisable  to  translate  the  cha- 
racteristic 1|X  which  is  repeated  [vers.  1,  2,  4, 
5,  6,  9]  not  by :  yea,  surely  (Flamin.,  Geier,  et 
al.)  but  by:  only  (Kimchi,  et  al.)  In  the  former 
sense  the  subjective  side  of  the  assertion  is  em- 
phasized, in  the  latter  more  the  objective  side. 
In  both  cases  it  bears  the  emphasis  of  reliability, 
whilst  the  Hebrew  word  embraces  both  sides, 
and  the  individual  passages  demand  now  more 
this,  then  more  that  reference  in  the  narrower 
sense;  but  in  order  to  allow  the  designed  repe- 
tition of  the  same  word  to  be  clearly  manifest  in 
the  translation,  it  is  better  to  retain  the  transla- 
tion given  above  [only]  the  more  as  this  is  ap- 
propriate throughout.  For  the  assertion,  that 
only  with  God  is  the  soul  entirely  quieted  (ver. 
1),  because  God  only  is  the  rock  (ver.  2),  upon 
which,  when  the  singer  is  established,  he  can 
designate  as  vain  (ver.  3),  the  attacks  of  those, 
who  only  desire  to  cast  him  down  from  his  high 
place  (ver.  4); — this  assertion  is  at  once  the  foun- 
dation for  the  exhortation  of  his  soul,  to  turn  to 
God  alone  in  confident  submission  (ver.  5),  be- 
cause God  only  is  the  reliable  helper  (ver.  6). 
Tins  repetition  forms  not  only  the  transition  to 
the  renewal  of  the  appropriate  personal  confes- 
sion (ver.  7),  but  likewise  to  the  exhortation  of 
the  people  to  constant  trust  in  God  (ver.  8),  be- 
cause men  are  only  breath  one  and  all  (ver.  9), 
the  trust  in  temporal  possessions,  whether  goods 
or  powers,  is  vain  (ver.  10),  but  God  has  spoken 
the  word,  which  has  been  frequently  heard,  and 
is  valid  once  for  all,  that  the  power  is  His,  (ver. 


11).  Therefore  the  petitioner,  moved  by  the  as- 
surance of  the  government  of  God,  which  re- 
compenses justly,  turns  to  the  grace  of  Go  1 
which  is  equally  essential  with  His  power 
(ver.  12).* 

[Str.  I  Ver.  1.  My  soul  (is)  silence  to 
God. — Some  regard  iTOH  as  an  adjective  (Ge- 
senius,  Stier,  et  al.),  but  most  interpreters,  as  a 
substantive  either  as  an  accus.  abs.  (Hupfeld)  = 
in  silence,  in  quiet  resignation  to  God,  or  better 
as  a  simple  predicate  (Delitzsch,  Riehm,  Pe- 
rowne,  et  al.)  "It  is,"  says  Calvin,  "  that  set- 
tled submission,  when  the  faithful  rest  in  the 
promises  of  God,  give  place  to  His  word,  obey 
His  rule,  and  keep  down  every  murmur  of  pas- 
sion in  their  hearts." 

Ver.  2.  My  salvation,  etc. — Delitzsch  ;  "  His 
salvation  comes  from  God,  yes,  God  Himself  is 
His  salvation,  so  that,  God  being  his,  he  pos- 
sesses already  salvation,  and  by  this  stands  im- 
movably firm."  For  the  figures  which  are  here 
henped  up,  comp  Pss.  ix.  9;  xviii.  2. — I  shall 
not  be  greatly  shaken. — Delitzsch*  "What 
the  poet  means  by  !1"n  is  clear  from  Ps.  xxxvii. 
24.  He  shall  not  totter  greatly,  much,  espe- 
cially, that  is,  not  so  as  to  fall  or  to  remain  upon 
the  ground." — C.  A    B.] 

Str.  II.  Ver.  3.  Rush  against  a  man. — This 
word,  which  occurs  only  here,  is  not  to  be 
changed  into  another  similar  word  (Nah.  ii.  6  ; 
Jer.  xlvi.)  =  to  rave,  storm  (Hupf.)  or  (Ps.  cii. 
8)  =  rage.  Nor  does  it  mean:  to  fall  upon 
(Sept.)  pursue  (Aquil.,  Jerome)  exhaust  one's- 
self  in  vain  (Symm.),  devise  ruin  (Rabbin  [A.V. 


*  [It  is  better  with  Hupfeld,  et  al.  to  regard  this  Psalm  as 
composed  of  three  strophes  with  four  verses  each.  The  two 
first  thus  have  a  refrain  at  the  beginning  embracing  a  pair 
of  verses,  instead  of  at  the  close,  as  Moll,  and  besides  they 
conclude  with  a  Selah.  The  third  strophe  would  then  begin 
with  the  characteristic  t]J<  and  with  contents  in  contrasted 

parallelism  with  the  two  o'her  strophes,  nupfeld  trans- 
lates 7[X  each  time  by  ja,  but  H  dl's  translation,  only  is  pre- 
ferable— C.  A.  B.J 


PSALM  LXII. 


3G5 


imagine  mischief])  slander  (most  recent,  inter- 
preters), but  in  accordance  vviili  an  expression 
still  curient  in  Syria  (Dclitzsch)  :  to  rush  upon 
one  with  outcry  and  lifted  fist,  in  order  to  brow- 
beat.— All  of  you  break  (him)  down,  as  a 
wall  inclined,  a  fence  overthrown? — The 
interpretation  of  thia  clause  in  accordance  with 
the  Tiberian  reading  [followed  by  the  Western 
Jews]:  may  ye  all  be  ruined  (or  likewise  = 
murdered)  (Chald.,  Rabbin,  Geier,  [similarly  A. 
V.J)  is  less  in  accordance  with  the  context  than 
the  Babylonian  reading,  which  with  the  ancient 
versions  and  most  interpreters,  is  followed  by  us 
in  our  translation  above.* 

[Ver.  5.  Only  to  God,  be  silent,  my  soul. 
— Perowne:  "  The  first  strophe  opens  with  the 
expression  of  his  resignation;  this,  with  the  ex- 
hortation to  resignation.  But  this  is  no  contra- 
diction. The  life  of  man's  spirit  cannot  always 
preserve  the  same  even  tenor.  The  heart  of  man 
is  like  the  sea  ;  however  calm  and  smooth  it  may 
seem,  a  light  air  will  ruffle  its  surface.  The  re- 
signation, the  trust  in  God,  the  peace,  the  rest 
which  have  come  after  long  struggle  and  much 
prayer,  may  too  easily  be  broken.  And  hence 
when  these  have  been  attained,  we  need  to  ex- 
hort ourselves  to  them  in  renewed  measure." — 
C.  A.  B.] 

Sir.  in.  [Vcr.  7.  Upon  God  (resteth)  my 
salvation,  etc. — Comp.  Ps.  vii.  10.  All  de- 
pends upon  Him,  and  is  founded  on  Him. — C. 
A   B.] 

Ver.  8.  Trust  in  Him  at  all  times,  O  peo- 
ple.— Since  am  =  people,  is  used  in  the  text, 
and  not  dmmi  =  my  people,  we  are  not  to  think 
of  the  people  of  Israel  (Chald.,  Aben  Ezra,  Cal- 
vin), or  of  men  in  general  (Ilupfeld)  =  dear 
people  (Luther),  but  of  that  portion  of  the  peo- 
ple that  remained  with  David,  of  the  retinue 
which  was  in  his  service,  Judges  iii.  18  ;  1  Kings 
xix.  21  ;  2  Kings  iv.  42  (Delitzsch). 

Ver.  9.  Only  a  breath  are  men  of  low  de- 
gree, etc. — Respecting  the  contrast  between 
D1X-'J3  and  tf'K-'ja  vid.    Pss    iv.   2;    xlix.   2. 

tt     ••:  " : 

[There  seems  to  be  no  other  way  of  rendering 
this  distinction  than  that  of  the  A.  V.  The  Ger- 
man language  distinguishes  very  nicely  be- 
tween Mensehemokne  and  Mannessbhne — C.  A.B.] 
— Men  of  high  degree  a  lie,  ascending 
upon  balances — they  (arc)  of  breath  alto- 
gether.— Since  the  infinitive  with  7  as  the  ab- 
lative of  the  gerund,  does  not  precede  the  prin- 
cipal clause,  but  always  follows  (Ewald,  \  280 
d),  the  first  half  of  the  clause  is  not  to  be  at- 
tached to  the  second  half  (most  interpreters),  but 
to  the  preceding  clause  (Delitzsch)  so  that  the 
sense  is,  that  the  supposed  weight  of  the  men 
of  high  degree  is  shown  by  trial  to  be  a  lie.  In 
the  second  half  of  this  clause  it  is  better  to  re- 
gard the  JO  as  partitive,  than  comparative  (comp. 
Is.  xl.  17;  xli.  24;  xliv.  11). 

Sir.  IV.  Vers.  11,  12.  It  is  not  said  here  that 
God's  revelation  has  taken  place  once,  twice, 
that  is  to  say,  often,  and  has  been  heard  by  the 

*  [HupMd  prefers  the  usual  sense  of  n  W  and  translates 
murder,  and  regards  the  metaphors  as  very  much  mixed,  but 
it  seems  better  with  Ewald,  Delitzsch,  Moll,  Perowne,  etal., 
to  translate  in  accordance  with  the  original  meaning :  to 
break  down. — C.  A.  B.J 


Psalmist  just  as  often  (De  Wette,  HupF.),  or  that 
(Jod  has  spoken  a  word,  which  consists  of  the 
two  things  heard  by  the  Psalmist  and  expressed 
in  the  following  clauses,  that  with  God  is  power, 
and  with  Hun  also  is  grace  (Grotius,  Delitzsch, 
lliizig).  The  expressions  do  not.  agree  with  the 
first  supposition ;  against  the  latter  are  the 
change  of  construction  iii  ver.  12,  and  the  men- 
tion of  the  retributive  justice  of  God  in  the 
closing  clause,  which  would  have  been  a  third 
member  of  the  word  of  revelation.  It  is  rather 
stated  as  the  subject  of  the  word  of  revelation 
once  spoken ;  that  God  is  almighty.  Even  on 
this  account  the  Psalmist  addresses  Him  directly 
as  adonai,  and  expresses  in  an  independent 
clause  (Ilengst.),  yet  not  in  the  sense  of  an  ex- 
plinatory  supplement  (De  Wette,  Ilupfeld),  but 
moved  by  his  circumstances  and  feelings,  his 
truthful  confession  of  the  grace  of  the  Almighty, 
which  is  based  upon  his  experience  of  the  Provi- 
dence of  God  recompensing  the  actions,  that  is  to 
say  the  conduct  and  behaviour  of  men.  The  ex- 
pression is  in  form  entirely  in  general  terms,  but 
in  contents  it  applies  to  the  pious  in  concreto. 
This  passage  is  used  in  this  sense  by  the  Apostle 
Paul,  Rom.  ii.  6,  after  the  Sept.  It  does  not 
follow  from  this  that  we  are  to  explain  ver.  11 
a,  thus:  it  is  twice  that  I  heard  (Ewald),  Job 
xl.  5 ;  2  Kings  vi.  10.  The  hearing  of  the  one 
or  once  spoken  word  of  revelation  has  been  re- 
peated. 

DOCTRINAL   AND    ET7IICAL. 

1.  There  is  a  silence  which  is  not  that  of  fright, 
of  pain,  of  despair,  of  defiance,  but  as  that  of  the 
soul  in  prayer,  and  of  the  heart  trusting  God, 
means  simply  the  silence  of  lamentation,  yet  in 
accordance  with  its  nature  is  the  quid  of  resigna- 
tion and  the  depth  of  peace  in  a  soul  directed  tow- 
ards God,  relying  upou  God  and  quieted  in  God. 
Such  a  condition  of  soul,  however,  arises  only 
from  an  unconditional,  entire,  and  exclusive  sub- 
?nissio?i  to  God  ;  and  this  is  not  only  the  single 
act  of  yielding  to  God,  but  the  uninterrupted 
giving  of  oneself  in  order  to  be  in  entire  safety  in 
God.  In  order  to  tuch  an  experience  in  life 
amid  manifold  temptations,  there  is  necessary  on 
the  one  side  the  help  of  prayer,  in  order  to  be  more 
deeply  rooted  in  God,  and  constantly  renewed  in 
submission  to  Him,  on  the  other  side,  the  com- 
forting, refreshing,  warning  promises,  in  order  to 
keep  our  own  souls  awake.  "  For  if  we  put  God 
out  of  view,  and  do  not  turn  to  prayer,  the  sea 
is  not  so  tempestuous  in  the  storm  as  the  human 
heart  and  soul,"  (Joh.  Arndt).  He  however  who 
truly  not  only  expects  and  implores  his  salvation 
and  help  from  God,  but  finds  and  has  them  with 
God  and  in  God,  feels  that  he  has  been  delivered 
as  upon  a  rock,  and  is  lifted  up  as  well  above  the 
feeling  of  his  own  weakness  and  frailty,  as  above 
fear  of  the  assaults  of  numerous,  powerful,  and 
lying  enemies. 

2.  The  man  who  has  resigned  himself  to  God, 
relies  upon  God  for  the  deliverance  of  his  life  as 
well  as  the  defence  of  his  honor  and  the  protec- 
tion of  his  position.  This  condition  of  soul  is 
especially  strengthened  by  emphatically  holding 
before  it  the  portion  that  it  has  in  God  and  the 
constant  appropriation  of  what  God  says  of  Him- 


366 


THE  SECOND  BOOK  OF  PSALMS. 


self,  and  bestows  upon  them.  This  strengthens 
the  personal  faith,  and  encourages  others  to  do 
likewise.  The  diligent  consideration  and  right 
use  of  the  word  of  revelation  is  of  especial  im- 
portance and  influence  in  this  respect ;  for  it  tes- 
tifies that  the  God  whose  grace  has  been  so  often 
experienced  by  the  pious  in  His  providence, 
which  recompenses  every  man  justly,  is  the  Al- 
mighty, upon  whom,  as  the  ouly  true  Lord,  we 
should  rely  alone,  and  may  rely  truly,  whilst  all 
human  devices,  powers,  undertakings,  are  as 
windy,  that  is  to  say,  powerless  and  perishable 
as  the  riches  which  have  been  acquired  thereby, 
and  indeed  to  some  extent  with  deceit  and  vio- 
lence. 

HOMILETICAL   AND   PRACTICAL. 

God  alone  gives  true  peace  to  the  soul  that 
trusts  in  Him,  but  He  gives  it  really. — Resigna- 
tion to  God  is  not  without  the  giving  up  of  one- 
self, but  it  makes  no  real  loss,  but  effects  true 
and  abiding  gain. — Prayer  is  not  opposed  to  the 
quiet  of  a  heart  resigned  to  God. — He  who  resigns 
himself  trustingly  to  God,  will  be  accepted  by 
God  ;  and  he  who  accepts  what  God  speaks,  does, 
and  sends,  is  established  in  his  resignation  to  God. 
— When  we  feel  ourselves  to  be  weak,  and  our 
enemies  treat  us  as  if  we  were  Khaking,  God  the 
Almighty  remains  our  strength,  as  long  as  we 
trust  in  His  grace. — God  can  screen  believers 
against  their  enemies  with  as  many  shields  as  He 
has  names. — Only  God  is  reliable  in  all  respects, 
the  world  in  no  respect. — He  who  would  rely 
upon  the  grace  of  the  Almighty,  must  not  forget, 
that  the  Lord  recompenses  justly. — When  men  are 
weighed  by  God,  many  are  found  too  light. — Hear 
often  what  God  has  spoken  once,  but  judge  your- 
selves by  it,  and  not  by  other  men  to  whom  you 
preach  it. 

Starke:  Trust  in  God  never  deceives;  for 
even  if  we  are  forsaken  by  the  entire  world,  God 
remains  faithful. — Craft  and  power  are  the  wea- 
pons of  the  ungodly ;  if  the  one  is  not  enough, 
they  seize  the  other,  and  not  unfrequently  make 
their  attacks  with  both  at  once. — Riches  are  to 
many  snares  by  which  they  are  plunged  into 
ruin. 

Osiander:  The  pious  have  many  assaults,  but 
they  are  not  ruined. — Franke  :  What  God 
epeaks  once  we  should   frequently  repeat,   and 


always  carry  it  about  in  our  hearts. — Frisch: 
An  honest  prayer  is  nothing  but  a  pouring  out 
of  the  heart  before  God. — Tholuck  :  This  is  the 
course  of  the  world,  the  richer  God's  gifts,  the 
more  do  men  trust  in  the  gifts  instead  of  the  rich 
Giver. — Diedrich  :  God  is  enough  ;  but  He  alone. 
— Guentuer:  To  be  silent  to  God — a  precious 
jewel  and  a  fruit  of  the  Spirit. — Deichert: 
What  it  means  to  follow  our  Saviour  with  the 
cross.  1).  He  was  still  as  a  lamb,  be  ye  like- 
wise; 2)  His  enemies  have  not  overcome  Him, 
take  shelter  under  His  wings;  3)  He  trusted 
God,  who  helped  him  out,  therefore  put  all  your 
confidence  in  Him. 

[Matt.  Henry:  The  good  we  do  we  should 
stir  up  ourselves  to  coutinue  doing,  and  to  do 
yet  more  and  more,  as  those  that  have  through 
grace  experienced  the  comfort  and  benefit  of  it. 
— The  more  faith  is  acted,  the  more  active  it  is. 
It  is  a  smiling  world  that  is  most  likely  to  draw 
the  heart  away  from  God,  on  whom  only  it  should 
be  set. — Barnes:  All  these  combined — power, 
mercy,  equity — constitute  a  reason  why  men 
should  confide  in  God. — If  these  things  do  exist 
in  God,  unlimited  confidence  may  be  placed  in 
Him  as  havingall  needful  power  to  save;  as  being 
so  merciful  that  sinful  men  may  trust  in  Him; 
and  as  being  so  fust  and  equal  in  His  dealings 
that  all  may  feel  that  it  is  right  to  repose  con- 
fidence in  a  Being  by  whom  all  the  interests  of 
the  universe  will  be  secured. — Perowne:  Power 
without  Love  is  brutality,  and  Love  without 
Power  is  weakness.  Power  is  the  strong  foun- 
dation of  Love,  and  Love  is  the  beauty  and  the 
crown  of  Power. — Spurcjeon  :  No  eloquence  in 
the  world  is  half  so  full  of  meaning  as  the  pa- 
tient silence  of  a  child  of  God.  It  is  an  eminent 
work  of  grace  to  bring  down  the  will  and  subdue 
the  affections  to  such  a  degree,  that  the  whole 
mind  lies  before  the  Lord  like  the  sea  beneath 
the  wind,  ready  to  be  moved  by  every  breath  of 
His  mouth. — We  cannot  too  often  hear  the  toll 
of  that  great  bell  only  ;  let  it  ring  the  death  knell 
of  all  carnal  reliances,  and  lead  us  to  cast  our- 
selves on  the  bare  arm  of  God. — Our  meditative 
soul  should  hear  the  echo  of  God's  voice  again 
and  again.  What  He  speaks  once  in  revelation, 
we  should  be  always  hearing.  Creation  and 
Providence  are  evermore  echoing  the  voice  of 
God.— C.  A.  B.] 


PSALM  LXIII. 

A  Psalm  of  David,  when  he  was  in  the  wilderness  of  Judah. 

0  God,  thou  art  my  God ;  early  will  I  seek  thee : 
My  soul  thirsleth  for  thee,  my  flesh  longeth  for  thee 
In  a  dry  and  thirsty  land,  where  no  water  is ; 
2  To  see  thy  power  and  thy  glory, 

So  as  I  have  seen  thee  in  the  sanctuary. 


PSALM  LXIII. 


367 


3  Because  thy  lovingkindness  is  better  than  life, 

My  lips  shall  praise  thee. 

4  Thus  will  I  bless  thee  while  I  live  : 
I  will  lilt  up  Luy  hauds  in  thy  name. 

5  My  soul  shall  be  satisfied  as  ivith  marrow  and  fatness ; 
And  my  mouth  shall  praise  thee  with  joyful  lip-  : 

6  When  I  remember  thee  upon  my  bed, 
And  meditate  on  thee  in  the  night  watches. 

7  Because  thou  hast  been  my  help, 

Therefore  in  the  shadow  of  thy  wings  will  I  rejoice. 

8  My  soul  followeth  hard  after  thee  : 
Thy  right  hand  upholdeth  me. 

9  But  those  that  seek  my  soul,  to  destroy  it, 
Shall  go  into  the  lower  parts  of  the  earth. 

10  They  shall  fall  by  the  sword  : 
They  shall  be  a  portion  for  foxes. 

11  But  the  king  shall  rejoice  in  God  ; 

Every  one  that  sweareth  by  him  shall  glory : 

But  the  mouth  of  them  that  speak  lies  shall  be  stopped. 


EXEGETICAL   AND    CRITICAL. 

Its  Contents  and  Composition. — The  speaker 
longs  vehemently  after  Eluhimi=Jehovah  as  his 
God  (El),  and  designates  this  longing  as  the 
thirst  of  one  who  is  parched  and  languishing, 
because  he  was  in  this  bodily  condition  when  lie 
sojourned  in  the  dry,  barren  land  (ver.  1).  The 
mention  of  jackals  (ver.  10)  is  against  a  figura- 
tive interpretation  of  this  expression  (Hitzig), 
derived  from  the  fact  that  God  is  the  element  of 
life,  as  it  were  the  nourishing  sap  of  men  (Hup- 
feld)=as  in  the  barren  land  (Syriac,  et  al.).  The 
description  of  the  fate  of  the  enemies  of  the 
Psalmist  (ver.  10)  is  much  more  natural,  if  a  de- 
signation of  place  is  found  in  ver.  1  (Septuagint, 
Chald.,  Hengstenberg,  Ewald,  Delitzsch)  ;  and 
the  mention  of  the  king  (ver.  11),  is  not  at  all 
in  such  a  way  that  we  are  compelled  to  think  of 
a  different  person  from  the  speaker  (De  Wette). 
On  the  contrary,  the  verbs,  which  it  is  better  to 
regard  as  futures  than  optatives,  lead  to  the  as- 
surance of  the  joy  of  victory  in  the  overthrow 
of  lying  and  boasting  enemies,  who  pursue  the 
Psalmist  in  his  flight  to  the  wilderness,  but  will 
themselves  perish  in  this  undertaking.  In  this 
connection  it  is  much  easier  to  think  of  the  royal 
dignity  of  the  Psalmist,  who  vindicates  this 
against  his  enemies  and  as  a  sign  of  his  Divine 
calling,  in  order  to  strengthen  his  faith,  than  to 
think  that  the  king  not  mentioned  otherwise  is 
to  rejoice  in  the  deliverance  of  the  Psalmist 
from  the  hands  of  his  enemies.  This  being  the 
case,  we  cannot  think  of  any  other  royal  poet 
but  David,  especially  as  this  Psalm  not  only  has 
points  of  resemblance  with  Ps.  lxi.  and  other 
Davidio  Psalms,  but  the  characteristic  expres- 
sion of  the  thirsting  of  David  and  his  followers 
is  used,  2  Sam.  xvi.  2,  14;  xvii.  29  (Hengsten- 
berg, Delitzsch),  when  he  baited  in  the  Bteppes 
of  the  wilderness  one  or  two  days  (2  Sam.  xv. 
23,  2S  ;  xvii.  10)  in  his  flight  from  Absalom,  be- 


fore he  crossed  the  Jordan.  As  well  the  men- 
tion of  the  sanctuary  (ver.  2)  as  the  prominence 
given  to  the  royal  dignity  (ver.  11),  makes  it 
necessary  to  think  of  this  period  and  not  of  the 
sojourn  of  David  in  the  wilderness  of  Judah  in 
the  time  of  Saul  (most  of  the  older  interpreters). 
The  Psalmist  thirsting  in  the  wilderness  wishes 
to  be  again  near  to  God  (ver.  1),  as  he  was  pre- 
viously near  Him  in  the  sanctuary  (ver.  2),  and 
this  longing  is  based  upon  the  grace  of  God, 
which  surpasses  the  dearest  and  most  precious 
of  all  things,  life  (ver.  3),  for  which  the  singer 
will  praise  God  continually  (ver.  4).  His  soul 
lives  and  is  nourished  by  this,  his  mouth  is  filled 
with  it  (ver.  5),  as  his  hours  of  rest  aud  the 
night  watches  are  filled  with  meditation  upon 
God  (ver.  G).  For  God  has  become  to  him  a 
constant  help,  so  that  he  can  shout  for  joy  in 
the  experience  of  Divine  protection  (ver.  7),  and 
feels  himself,  in  the  attachment  of  his  soul, 
drawn  towards  God,  whom  he  thanks  for  his  pre- 
servation (ver.  8).  His  enemies  will  sutler  a 
terrible  ruin  (vers.  9, 10).  He,  the  king,  on  the 
other  hand,  will  rejoice  in  God,  that  is  to  say,  as 
one  who  has  been  delivered  by  God  and  drawn 
to  Him;  and  every  one  who  swears  by  God,  that 
is,  honors  God  as  God  (Deut.  vi.  13 ;  Is.  xix.  13; 
xlv.  23  ;  lxv.  1G  ;  Amos  viii.  14),  will  glory,  be- 
cause the  mouth  of  those  who  speak  lies  is 
stopped  (ver.  11). — In  the  ancient  Church,  the 
morning  service  was  opened  with  the  singing  of 
this  Psalm  (const,  apost.  II.  69  ;  VIII.  37),  partly 
on  account  of  ver.  G,  partly  on  account  of  the 
translation  of  ver.  1  :  early  I  seek  Thee.* 

*  [Pernwne:  "This  is  unquestionably  one  of  tin-  moat  beau- 
tiful mi  i  touching  Psalms  in  the  whole  Psalter.  Donne  says 
of  it  :  '  As  the  whole  liook  of  Psalms  is  oleum  effusum  (as 
the  spouse  speaks  of  the  name  of  Christ),  an  ointment  poured 
out  upon  all  sorts  of  sores,  a  cerecloth  that  bupplles  all 
bruises,  a  balm  that  searches  all  wounds;  so  arc  there  some 
certain  Psalms  that  are  imperial  Psalms,  that  command  over 
all  affections,  and  spread  themselves  over  all  occasions — 
catholic,  universal  Psalms,  that  apply  to  all  necessities.' — 
And  »gain  he  observes  :  "the  Spirit  and  *enl  of  the  whole 
Hook  i>'  Psalms  is  contracted  into  this  Psalm,'  Serin,  l.vvi." — 
C.  A.  B.] 


368 


THE  SECOND  BOOK  OF  PSALMS. 


Str.  I.  Ver.  1.  I  seek  Thee  {earnestly). — The 
older  interpreters  translated  this:  I  seek  Thee 
early,  since  they  referred  the  verb  ~\T\W  to  the 
noun  in$  (dawn),  although  it  properly  means 
only  a  "  solicitous  seeking."* — My  flesh  lan- 
guisheth. — The  Septuagint  and  Symm.  have 
read  incorrectly  H?3D=as  often,  instead  of  HD3, 
which  Symm.  renders  by  i/ueipErai.  \_M>f  fish, 
in  connection  with  my  soul,  indicates  the  whole 
man  in  his  two  principal  parts,  body  and  sorl, 
as  Pss.  xvi.  9  ;  xxxi.  10  ;  xliv.  25,  etc.  —  0.  A.  B.  ] 

Ver.  2.  Thus  have  I  looked  at  Thee  in 
the  sanctuary,  to  see  Thy  power  and  Thy 
glory. — The  change  of  the  perfect  (ver.  2)  and 
the  imperfect  (ver.  4)  shows  that  the  Psalmist 
will  continue  to  do,  what  he  has  previously  done; 
and  the  repeated  "  thus,"  renders  prominent,  the 
similarity  of  his  feelings  prevailing  under  both 
circumstances,  namely,  the  longing  after  God, 
which  he  now  has  in  the  barren  land,  as  he  once 
had  it  in  the  sanctuary.  The  supposition  of  a 
reference  hack  to  the  beginning  of  the  Psalm= 
so  as  to  my  God  (Ewald),  has  little  in  its  favor. 
The  following  interpretations  are  to  be  en'  rely 
rejected,  especially  on  account  of  their  not  re- 
garding the  perfect :  then  (when  my  longing  is 
quieted)  I  will  behold  (Chald.,  De  Wette),  or 
there,  that  is  to  say,  in  such  a  land  (Luther, 
Geier),  or :  thence,  that  is,  in  consequence  of 
which  (Calvin,  Rosenm.,  Hengstenberg)  I  behold 
Thee  in  the  sanctuary,  so  that  I  see  Thy  glory, 
which  then  is  understood  of  spiritual  beholding, 
as  if  the  beholder,  though  far  off  in  the  body, 
had  been  snatched  away  by  his  longing  into  the 
sanctuary.  There  is  no  necessity  to  transpose 
the  halves  of  each  verse  from  ver.  2  to  ver.  8 
(Hupfeld).  [The  A.  V.  transposes  the  parts 
of  ver.  2  without  reason. — C.  A.  B  ] 

[Ver.  3.  For  Thy  grace  is  better  than 
life. — The  A.  V.  regards  the  'D  as  giving  the 
reason  of  the  praise  in  the  second  clause,  and 
translates  :  because.  This  is  possible,  yet  not  so 
good  as  the  interpretation  that  it.  gives  the  rea- 
son of  the  longing  of  ver.  1  (Hupfeld,  Delitzsch, 
Moll,  Perowne,  et  al.).  Hengstenberg  refers  it  to 
the  previous  verse. f 

Ver.  4.  Comp.  Ps.  xxviii.  2,  for  the  lifting  vp 
of  the  hands  in  prayer. — C.  A.  B.] 

Str.  II.  [Ver.  5.  As  with  marrow  and  fat- 
ness.— Perowne:  "An  image  borrowed  from 
a  rich  and  splendid  banquet,  comp.  Pss.  xxii. 
26,  29 ;  xxiii.  5,  6.  Hupfeld,  following  J.  H. 
Mich.,  thinks  that  the  reference  is  immediately 
to  the  sacrificial  meal,  which  accompanied  the 


*  [Delitzsch  admits  this,  yet  contends  that  "since  ver.  6 
looks  back  upon  tho  night,  this  expre-sion  was  chosen  with 
reference  to  the  break  of  the  morning,  as  Is.  xxvi.  9.     ~\T]\j 

is  side  by  side  with  fTT^S  i"HX,"  and  thus  he  prefers  the 

translation  :  I  seek  Thee  early. — C.  A.  B.J 

t  [Delitzsch  :  "This  longing  after  God,  which  is  now  the 
more  violent  in  the  wilderness  afar  off  from  the  sanctuary, 
fills  him  and  impels  him,  for  God's  grace  is  better  than  life, 
better  than  natural  life  (see  Ps.  xvii.  14),  which  aslikewise  a 
good  thing,  and  the  condition  of  all  earthly  blessings  is  a 
very  good  thing;  yet  God's  grace  is  a  higher  good,  the  high- 
est good  and  the  true  life.  His  lips  are  to  praise  this  God  of 
grace,  a  morning  song  is  due  Him,  for  tint  which  truly 
blesses,  and  that  which  he  now,  as  previously,  solely  and 
alone  longs  for,  is  the  grace  of  this  God,  whose  infinite 
worth  is  measured  only  by  the  greatuess  of  His  power  and 
glory."— C.  A.  ii.} 


thank-offering,  here  used  as  an  image  of  thanks- 
giving (comp.  Pss.  1.  13  ;  liv.  6,  etc.),  and  that 
the  comparison  is  between  his  delight  in  render- 
ing thanksgiving  to  God,  and  the  enjoyment  of 
the  fat,  of  the  sacrifices.  But  the  simpler  expla- 
nation is  the  more  probable,  comp.  Deut.  xxxii. 
14;  Is.  xxv.  6  ;  Jer.  xxxi.  14."— C.  A.  B.] 

Ver.  6.  The  mention  of  night-watches,  of 
which  there  were  three,  at  the  beginning,  in  the 
middle,  and  at  the  end  of  the  night  (Ex.  xiv.  24; 
Julges  vii.  19;  Lam.  ii.  19),  shows  that  ihe  re- 
membrance of  God  with  the  Psalmist  was  not  a 
transient  occurrence,  but  called"  forth  repeated 
earnest  meditation  during  the  whole  night,  Ps. 
exxxix.  17  sq. 

[Ver.  7.  For  Thou  hast  been  a  help  to  me, 
and  in  the  shadow  of  Thy  wings  will  I 
shout  for  joy. — Perowne:  "David  in  the 
present,  distress,  finding  support  in  the  past,  and 
from  that  sure  ground  iooking  forward  with  con- 
fidence and  joy  to  the  future." — For  the  figure  in 
the  last  clause,  comp.  Pss.  xvii.  8;  xxxvi.  7; 
lvii.  1  ;  lxi.  4. 

Ver.  8.  My  soul  cleaveth  to  Thee,  Thy 
right  hand  upholds  me  — God  holds  fast  to 
the  righteous  with  His  right  hand  and  holds  him 
up,  whilst  the  righteous  hangs  on  to  God  or 
cleaves  to  Him.  This  is  a  beautiful  representa- 
tion of  the  mutual  aifection  and  reciprocal  re- 
lation of  God  and  His  servant.— C.  A.  B.] 

Str.  III.  Ver.  9.  But  tbey,  to  {their  own)  de- 
struction shall  they  seek  my  soul,  shall 
go  into  the  abysses  of  the  earth. — Some, 
after  the  Septuagint  and  Vulgate,  take  ni<W/= 
in  vain  {in  vanuir),  as  if  they  had  before  them 
Nlli'7.  But  it  does  not  state  the  purpose  of  the 
enemy  (most  interpreters),  but  the  consequence 
of  their  hostile  pursuit,  which  was  for  the  ruin 
of  others,  yet  brought  ruiu  upon  themselves. 
The  parallel  clause  is  particularly  in  favor  of 
this.  The  abysses  of  the  earth,  or  the  depths 
of  the  interior  of  the  earth  (Ps.  exxxix.  15;  Is. 
xliv.  23),  mean  here  as  Eph.  iv.  9,  not  the  clefts 
and  caves,  but  the  world  below  (BSttcher,  et  al.). 

Ver.  10.  They  shall  be  given  up  to  the 
edge  of  the  sword. — This  is  literally  :  they 
shall  pour  him  (that  is,  the  enemy  as  a  collective 
noun)  into  the  hands  of  the  sword.  This  would 
not  only  be  unusual  and  obscure  in  English,  but 
in  the  present  connection  would  cause  misunder- 
standings; hence  transposition  is  necessary.* 
The  verb  is  the  Hiphil  of  1JJ,  and  not  from 
TU.  The  same  construction  is  found,  Jer.  xviii. 
21 ;  Ezek.  xxxv.  5. — [A  portion  for  jackals. 
— The  idea  is  that,  slain  by  the  sword  and  left 
upon  the  field,  their  bodies  would  be  the  prey 
of  jackals.  Jackals  are  the  scavengers  of  the 
East,  and  even  enter  the  towns  and  quarrel  with 
the  dogs  in  the  streets  for  carrion.-)- — C.  A.  B.] 


*  [It  is  bettor,  with  Perowne,  Alexander,  et  al.,  to  trans- 
late the  power  of  the  sword,  the  haud  being  expressive  of 
power.  Hupfeld  and  Delitzsch  prefer  the  rendering:  hands 
of  the  sword. — C.  A.B.] 

f  [Tristram  Nat.  Hist,  of  the  Bible,  p.  110 :  "Shu'al,  al- 
wtys  in  the  Bible  translated  '  fox'  is  undoubtedly  a  compre- 
hensive term,  from  which  our  own  word  jackal  is  ultimately 
derived,  and  which  comprehends  the  jackal  as  well  as  the 
fox.  In  several  instances,  cs  in  the  expression,  Ps.  lxiii.  10, 
the  jackal  is  indicated.  It  is  the  jackal  rather  than  the  fox 
which  peys  on  dead  bodies,  and  which  assembles  in  troops 
on  the  battle-fields  to  feast  on  the  slain  — The  natives  of  t  ha 


PSALM  LXIII. 


309 


Ver.  11.  Every  one  that  sweareth  by 
Him.  It  is  likewise  correct,  as  far  as  the  lan- 
guage is  concerned,  to  explain  :  that  sweareth 
by  the  king,  that  is,  confess  themselves  as  his 
subjects,  ami  show  themselves  to  be  such  (Theo- 
doret,  Ewald,  llengstenberg)  ;  but  actually  this 
is  objectionable  from  the  fact  that  heathen  na- 
tions might  very  well  swear  by  the  life  of  the 
king  (Gen.  lxii.  15),  but  an  Israelite  could  not 
do  this. 

DOCTRINAL  AND   ETHICAL. 

1.  In  the  greatest  abandonment,  in  the  deso- 
late wilderness,  in  peril  of  body  and  life,  the 
pious  hold  fast  their  communion  with  God\i\  faith, 
and  long  constantly  for  a  more  complete  realiza- 
tion of  it.  For  God  is  the  highest  good  of  the 
pious,  and  as  their  God  is  not  only  more  precious 
than  life,  but  is  likewise  the  source  of  all  refresh- 
ment and  the  ground  of  every  deliverance  and 
help.  Hence  God,  as  the  abiding  object  of  their 
longing,  as  well  as  the  essence  of  salvation,  is 
the  constant  subject  of  their  meditation  and 
praise,  in  which  they  find  the  strongest  nourish- 
ment and  the  sweetest  enjoyment  for  their  souls 

2.  The  remembrance  of  the  blessings  which  the 
pious  have  received  in  the  sanctuary  of  the  Lord, 
and  the  longing  there  experienced  and  gratified, 
for  ever  deeper  insight  into  the  power  and  glory 
of  God,  not  unfrequently,  in  times  when  they 
are  far  from  the  sanctuary,  without  their  own 
fault,  and  in  distress  of  body  and  of  soul,  is 
violently  awakened  by  the  burning  longing  for 
consolation,  assistance  and  deliverance  from  God. 
Since,  however,  it  is  connected  with  the  recollec- 
tion of  previous,  benefits  and  assistances  from  God, 
it  draws  the  soul  into  the  sphere  of  comforting 
thoughts  and  blessed  experiences,  and  excites  it  even 
during  the  time  of  suffering  to  pleasure  in  prayer 
and  joy  in  thanksgiving,  from  which  again  grows 
resignation  to  God,  confidence  in  deliverance 
from  the  hands  of  the  enemies  who  pursue  the 
pious  to  their  own  destruction,  and  the  enlarge- 
ment of  the  view,  so  that  it  embraces  all  who 
confess  God. 

IIOMILETICAL   AND   PRACTICAL. 

We  can  call  upon  God  in  the  wilderness  as  well 
as  in  God's  house,  yet  we  have  no  reason  to  un- 
dervalue the  latter  or  give  it  up. — He  who  can- 
not enter  the  house  of  God,  may  yet  thankfully 
remember  the  blessings  which  he  has  there  re- 
ceived, as  well  as  the  benefits  which  God  has  be- 
stowed upon  him  besides. — Why  is  the  grace  of 
God  more  precious  than  life  ? — To  praise  God  is 
no  burden,  but  &  pleasure  to  the  pious. — With  the 
pious  sorrow  as  well  as  joy  should  serve  to  ex- 
press the  dependence  of  their  souls  on  God,  ami 
nt  the  same  time  to  render  this  more  spiritual 

Ka*t  discriminate  very  little  between  the  two  animals,  or 
rather  look  upon  the  fox  as  a  small  and  inferior  species  of 
jackal.  Indeed,  their  appearance  to  a  cursory  observer  is 
\.i  v  similar,  the  jackal  having  its  fnr  of  a  palir  color  or 
yellowish  rather  than  reddish  in  hue." — C.  A.B.J 


and  deeper.  The  longing  after  God  in  its 
grounds,  its  expressions,  and  consequences. — 
To  reflect  upon  God's  glory,  benefits  and 
gUid  uees  is  a  salutary  occupation,  and  at  the 
same  time  a  sweet  enjoyment. — What  fills  the 
'heart  passes  over  the  mouth,  yet  for  some  to 
everlasting  confusion. — Together  with  Psalm  cv., 
the  daily  morning  prayer  of  the  ancient  Church. 
AuQUSTIHE  :  &'  imn  train  ris,  ora,  nt  traharis. 
Starki;:  True  thankfulness  has  its  ground  in 
the  heart,  but  expresses  itself  by  words  and 
works. — A  believing  soul  finds  its  greatest  plea- 
sure in  the  consideration  of  the  word  of  God, 
hence  it  has  likewise  a  constant  longing  alter  it. 
— Where  a  carnal  mind  prevails  in  a  man  over 
the  fear  of  God,  the  carnal  will  be  the  last  be- 
fore sleep,  and  the  first  alter  awaking. — He  who 
loves  lies  is  hateful  to  God  and  men,  and  ruins 
himself  thereby. 

.'kaske  :  What  is  it,  that  man  lias  to  seek  more 
than  this,  that  the  Lord  may  be  his  God,  who  be- 
gins the  ten  commandments  thus:  I  am  the  Lord, 
thy  God. — Frisch:  Better  lose  a  thousand  lives, 
than  once  willingly  dispense  with  the  grace  of 
God. — Arnut:  To  live  without  Gud's  grace  is 
death,  to  be  eternally  without  God's  grace  is 
eternal  death. — THOLTJCK :  The  poiver  of  prayer 
depends  on  knowing  God  as  our  God. — Guen- 
ther:  0  that  we  might  barn  three  things  from 
David  :  The  art  of  doing  without  a  thing  without 
pain,  the  preparation  and  use  of  the  stiil  hours, 
the  blessed  joy  in  communion  with  God  in  spite 
of  flight,  hunger,  thirst,  a  wilderness,  anxiety, 
and  need. 

[Matt.  Henry:  Gracious  souls  look  down 
upon  the  world  with  a  holy  disdain,  and  look  up 
to  God  with  a  holy  desire.  —  A  closet  may  be 
turned  into  a  little  sanctuary. — Barnes  :  No- 
thing can  be  more  proper  than  that  our  list 
thoughts,  as  we  sink  into  quiet  slumber,  should 
be  of  God; — of  II is  being.  His  character,  His 
mercy,  His  loving-kindness;  of  the  dealings  of 
His  providence,  and  the  manifestation  of  His 
grace  towards  us  during  the  day;  and  nothing 
is  better  fitted  to  compose  the  mind  to  rest,  and 
to  induce  quiet  and  gentle  slumber,  than  the 
calmness  of  soul  which  arises  from  the  idea  of 
an  Infinite  God,  and  from  confidence  in  Him. — 
Wordsworth  :  Every  devout  soul  which  has 
loved  to  see  God  in  His  house,  will  be  refreshed 
by  visions  of  God  in  the  wilderness  of  solitude, 
sorrow,  sickness,  and  death. — Si'urgeon  :  A 
weary  place  and  a  weary  heart  make  the  pre- 
sence of  God  the  more  desirable;  if  there  be  no- 
thing below  and  nothing  within  to  cheer,  it  is  a 
thousand  mercies  that  we  may  look  up  and  find 
all  we  need. — Life  is  dear,  but  God's  love  is 
dearer.  To  dwell  with  God  is  better  than  life 
nt  its  best. — When  God  gives  us  the  marrow  of 
His  love,  we  must  present  to  Him  the  marrow  of 
our  hearts. — We  see  best  in  the  dark  if  we  there 
see  Go'l  best. — Night  is  congenial,  in  its  silence 
and  darkness,  to  a  soul  which  would  forget  the 
world,  and  rise  into  a  higher  sphere. — C.  A.  B.] 


■670 


THE  SECOND  BOOK  OF  PSALMS. 


PSALM  LXIV. 
To  the  chief  Musician,     A  Psalm  of  David. 

Hear  my  voice,  O  God,  in  my  prayer : 
Preserve  my  life  from  fear  of  the  enemy. 

2  Hide  me  from  the  secret  counsel  of  the  wicked ; 
From  the  insurrection  of  the  workers  of  iniquity: 

3  Who  whet  their  tongue  like  a  sword, 

And  bend  their  bows' to  shoot  their  arrows,  even  bitter  words: 

4  That  they  may  shoot  in  secret  at  the  perfect : 
Suddenly  do  they  shoot  at  him,  and  fear  not. 

5  They  encourage  themselves  in  an  evil  matter  : 
They  commuue  of  laying  snares  privily  ; 
They  say,  Who  shall  see  them? 

6  They  search  out  iniquities  ; 

They  accomplish  a  diligent  search  : 

Both  the  inward  thought  of  every  one  of  them,  and  the  heart,  is  deep. 

7  But  God  shall  shoot  at  them 

With  an  arrow :  suddenly  shall  they  be  wounded. 

8  So  they  shall  make  their  own  tongue  to  fall  upon  themselves  : 
All  that  see  them  shall  flee  away. 

9  And  all  men  shall  fear, 

And  shall  declare  the  work  of  God; 
For  they  shall  wisely  consider  of  his  doing. 
10  The  righteous  shall  be  glad  in  the  Lord,  and  shall  trust  in  him; 
And  all  the  upright  in  heart  shall  glory. 


EXEGETICAL   AND   CRITICAL. 

Its  Contents. — Owing  to  the  absence  of  all 
historical  references,  we  cannot  state  any  parti- 
cular time  in  the  life  of  David  for  its  composi- 
tion. The  Psalms  which  have  corresponding 
figures  and  features  belong  to  very  different  pe- 
riods. The  situation  of  the  Psalmist  is  one  which 
frequently  recurs  in  the  life  of  David.  In  la- 
mentation to  God  he  implores  protection  against 
a  throng  of  wicked  men  who  threaten  his  life, 
(vers.  1,  2),  who  seek  to  destroy  him,  especially 
by  ill  report  and  other  secret  devices  (vers.  3, 
G).  On  this  account  the  judgment  of  God  will 
overtake  them  (vers.  7,  8),  the  knowledge  of 
which  will  serve  as  a  warning  to  all  men  (ver. 
9),  but  will  strengthen  the  faith  of  the  righteous, 
rejoicing  them  and  encouraging  them. 

[Str.  I.  Ver.  1.  In  my  lamentation. — De- 
litzsch:  "The  infin.  nom.  T}'&  means  lamenta- 
tion, complaint,  not  in  sounds  of  pain,  but  in 
words  of  pain."     See  Ps.  lv.  2. 

Ver.  2.  From  the  secret  league  of  the 
wicked — from  the  tumultuous  throng  of 
evil  doers. — Delitzsch  :  "  *YlD  is  the  club  or 
clique,  HiJ/JT  the  noisy  crowd."  Perowne  trans- 


lates TID  as  conspiracy ;  this  is  the  sense,  but  it 
is  better  to  employ  the  more  general  meaning  of 
the  wordreferringto  secret  converse  in  the  inti- 
macy of  friendship  on  the  one  hand,  and  of  de- 
vising, planning,  plotting  on  the  other.  See  Ps. 
xxv.  14. 

Vers.  3,  4.  The  figures  of  these  verses  are  fa- 
vorite ones  with  David.  For  the  comparison  of 
tli£  tongue  to  a  sharp  sword,  see  Pss.  lii.  2  ;  lvii. 
4;  lix.  7;  for  that  of  bitter  words  to  fixed  ar- 
rows, Ps.  lviii.  7.  As  the  robber  lurks  in  his 
haunts  (Ps.  x.  8)  or  the  hunter  shoots  from  the 
thicket  at  the  bird  (Ps.  xi.  2)  so  they  lurk  and 
watch  for  their  opportunity  to  shoot  forth  their 
bitter  words.  Unseen  of  men  they  fear  not  God 
and  His  retributive  justice  (Ps.  lv.  19). — C.  A.  B.] 

Sir.  II.  Ver.  5.  They  strengthen  for  them- 
selves an  evil  thing- — Perowne :  "  They  take 
every  means  to  secure  their  object,  follow  it  up 
resolutely."  It  is  better  to  understand  this  of 
their  plan  or  purpose  than  of  the  bitter  words 
which  they  have  spoken. -They  calculate  how- 
to  lay  snares  privily. — They  carefully  go  over 
each  part  of  the  plan,  that  they  make  it  success- 
ful in  all  its  parts.  And  all  this  is  in  secret. 
None  but  the  conspirators  are  aware  of  these 
snares. — They  say,  who  shall  look  at  them? 
— The  question  is  interpreted  very  dilferently. 


PSALM  LXIV. 


Some  refer  the  pronoun  "them"  to  the  snares 
laid  with  so  much  care  and  craft  that  they  can 
confidently  ask  who  shall  discover  them  ;  but  the 
analogy  of  ver.  4  c  and  Pss.  x.  11,  13;  lix.  8; 
xciv.  7,  favors  the  idea  that  they  think  that  God 
does  not  observe  or  care  for  their  actions.  Some 
interpreters  then  regard  the  question  as  indirect 
(Ewald,  Delitzsch,  Maurer,  Olsh.,  Perowne,  et 
al.),  the  pronoun  "them"  referring  to  the  evil 
doers  themselves.  But  it  is  better  to  refer  the 
pronoun  to  the  "  snare3  "  as  the  object  of  God's 
observation.  They  think  that  God  does  not  care 
for  them,  does  not,  observe  them,  will  not  attend 
to  them,  or  interfere  with  them. — C.  A.  B.] 

Ver.  6.  They  have  completed  the  con- 
trived plan. — With  the  led.  rcc.  U?n  wu'cu 
can  only  be  1.  plur.  perf.,  we  must  in  direct  dis- 
course think  either  of  the  pious:  we  are  finished, 
it  is  all  over  with  us,  that  is  to  say  :  we  are  lost 
without  God's  help  (J.  H.  Mich.),  or  of  the  un- 
godly: we  have  it  ready  (Geier,  Rosenmuller, 
De  Wette),  we  are  ready  (Ewald,  Koster,  Hitzig), 
with  the  contrived  plan,  or  likewise  :  the  plan  is 
contrived!  (De  Wette),  a  thought  out  plan! 
(Hengst.),  thoughts  well  thought  out !  (Hitzig). 
There  is  nothing,  however,  to  indicate  a  direct 
discourse  like  this,  and  it  would  disturb  the  con- 
text. We  must  therefore  either  correct  by  JJDJI 
the  3.  plur.  perf.  (Aben  Ezra,  Kimchi),  or  AJDi3 
(Isaki,  Luther)  with  many  MSS.  editions,  and 
interpreters.  The  latter  suits  the  sense  very 
well  =  they  have  hidden,  but  has  not  sufficient 
critical  evidence. — [Deep. — The  heart,  the  in- 
ner man  is  deep  as  "  the  source  of  this  plan,"  as 
the  "invisible  work-shop  of  the  evil"  which  is 
now  prepared.  It  is  like  an  "  abyss  of  dark 
mystery  and  brooding  wickedness,"   (Ilupfeld)]. 

Sir.  III.  Vers.  7,  8.  Yet  God  will  shoot 
them;  an  arrow — suddenly — these  are 
their  wounds.  They  are  overthrown,  over 
themselves — their  tongue. — In  ver.  8  a  the 
present  text  suffers  from  insuperable  difficulties, 
which  with  forced  interpretations  hardly  afford  a 
tolerable  sense,  leaving  now  this  and  now  that 
form  unnoticed.  It  is  the  easiest  to  regard  the 
whole  manner  of  expression  as  broken  in  both 
verses,  and  to  render  the  plural  of  the  verb  for 
the  sake  of  clearness  not  by  "they,"  but  by  an 
indefinite  subject  (man  stiirtzt  sie)  and  for  the 
same  reason  to  change  the  sing,  suffix  "  him," 
which  designates  the  enemy  collectively,  into 
"they,"  in  accordance  with  the  sense.  Thus 
the  thought,  is  expressed  that  their  fall  is  occa- 
sioned by  powers,  left  undetermined  yet  subject 
to  God,  whilst  at  the  same  time  their  tongue,  the 
instrument  for  injuring  other  men,  brings  on  the 
judgment  to  their  own  ruin.  Somewhat  thus 
Ewald,  Heng*t.,  Delitzsch.— [All  that  look 
upon  them  shake  the  head.  —Perowne :  "  For 
this  meaning  of  the  verb  comp.  Jer.  xviii.  16; 
xlviii.  27 ;  for  the  gesture,  as  one  of  malicious 
triumph  in  looking  upon  suffering,  etc.  See  Ps. 
xxii.  7."  So  Ilupfeld  and  Delitzsch.  But  Ewald 
and  Ihtzig  translate  flee  away,  as  A.  V. — C. 
A.  B.] 

Ver.  9.  And  all  men  shall  fear.— Many 
codd.  and  editions  read  instead  of  WV'l  (shall 
fear)  WFI|1    (and    shall    see   it), — [And    un- 


derstand His  work.— The  1  is  incorrectly 
rendered  "for"  in  the  A.  V,  The  clauses  are 
all  parallel,  following  one  upon  the  other.  "  They 
no  longer  foolishly  ascribe  it  to  mere  chance  or 
human  agency,"  (Alexander). 

Ver.  10.  Refuge  seek  in  Him. — This  is  the 
usual  expression  lor  seeking  shelter  and  protec- 
tion in  God.  See  Ps.  lxiii.  7.— C.  A.  B.] 

DOCTRINAL   AND    ETHICAL. 

1.  The  wicked  are  not  helped  by  their  craft, 
power,  and  wickedness.  They  may  for  a  time 
do  the  pious  much  harm,  cause  them  great  pain, 
extort  lamentation  and  sighing.  But  when  they 
have  entirely  completed  their  plans  among  them* 
selves,  and  natter  themselves  that  they  are  near 
their  end,  the  judgment  of  God  overtakes  them 
and  destroys  them  by  means  of  their  own  plans. 
For  the  Searcher  of  hearts,  since  lie  looks  into 
the  depths  of  the  heart,  knows  what  is  contrived 
within  the  man  (Jer.  xvii.  9sq.),  and  the  Holy 
one  of  Israel  brings  the  plans  of  the  wicked  to 
naught. 

2.  God  causes  His  righteous  government 
among  men  to  become  known,  and  thus  makes 
His  judgments  to  become  blessings,  in  that  He 
makes  them  to  be  perceived  to  the  terror  of  the 
wicked,  to  the  warning  of  all  men,  to  the  joy  of 
all  the  upright,  who  are  comforted  in  their  afflic- 
tions, especially  by  the  experience  that  God's 
judgment  over  the  wicked  is  the  deliverance  of 
the  pious.  This  preserves  them  from  despair  in 
their  lamentation,  and  strengthens  them  amidst 
dangers  in  their  faith  in  God's  assistance,  and 
encourages  them  to  implore  it,  so  that  they  may 
glory  in  their  gracious  condition  in  God. 

HOMILETTCAL   AND   PRACTICAL. 

The  nearer  the  wicked  seem  to  be  to  their 
ends,  the  nearer  are  they  to  their  ruin. — The  pi- 
ous have  often  occasions  to  lament,  yet  never  rea- 
son for  despair,  but  always  cause  for  prayer, 
praise,  and  reflection. — Mauy  a  depth  of  the  heart 
is  an  abyss  of  Wickedness. — God  delivers  the  pi- 
ous whilst  He  judges  the  wicked. — What  God  does 
should  be  observed  and  declared. — To  bring  the 
slandered  to  honor,  to  defeat  the  plans  of  the 
wicked,  to  destroy  the  ungodly  by  their  own  wea- 
pons— this  is  a  matter  of  Divine  righteousness. — 
The  ungodly  trust  in  the  secrecy  of  their  plans, 
the  pious  in  the  omniscient  and  just  God. — Judg- 
ments are  long  in  coming,  but  they  break  forth 
sudd:  nly  and  decisivt  ///. 

Starke:  To  pt*ay  for  a  gracious  hearing  is 
always  the  beginning  of  an  acceptable  prayer. — 
Let  us  take  more  heed  to  our  tongues,  our  own 
weal  or  woe  depend  upon  whether  we  use  it 
aright  or  misuse  it. — Childlike  trust  in  God,  and 
spiritual  joy  in  God  are  connected  closely  toge- 
ther; lor  both  are  the  results  of  a  justifying 
faith. 

Fuanke  :  The  fig  leaves  must  be  removed  that 
we  may  know  our  shame  and  nakedness  before 
God's  face. — Frisch  :  God's  arrows  have  a  dif- 
ferent effect  from  those  which  men  shoot. — Tho- 
LtTCK:  If  we  rejoice  when  God's  hand  beats  the 
unrighteous  to  the  ground,  we  have  to  take  good 
care  lest  we  mingle  unholy  fire   wi;h  the  holy. — 


THE  SECOND  BOOK  OF  PSALMS. 


Taube  :  The  ruin  of  the  innocent  would  be  alto- 
gether unavoidable  if  the  only  searcher  of  hearts 
did  not  look  upon  them  and  interfere. — God's 
hand  judges  the  ungodly  sometimes  by  their  own 
hand. — Diedrich:  All  the  battles  of  spirits  are 
with  words;  even  the  wicked  fight  mostly  with 
their  words. 

[Matt.  Henry:  It  is  bad  to  do  an  ill  thing, 
but  worse  to  encourage  ourselves  and  one  an- 
other in  it;  that  is  doing  the  devil's  work  for 
him. — Half  the  pains  that  many  take  to  damn 
their  souls  would  serve  to  save  them. — Barnes  : 


Judgment,  punishment,  wrath,  are  adapted  and 
designed  to  make  a  deep  impresion  on  mankind. 
On  this  principle  the  final  punishment  of  the 
wicked  will  make  a  deep  and  salutary  impression 
on  the  universe  forever. — Spttrgeon  :  It  is  a  good 
thing  to  conquer  malicious  foes,  but  a  better 
thing  still  to  be  screened  from  all  conflict  with 
them,  by  being  hidden  from  the  strife. — The 
righteous  need  not  learn  the  arts  of  self-defence 
or  of  attack,  their  avengement  is  iu  better  hands 
than  their  own, — C.  A.  B.] 


PSALM  LXV. 

To  the  chief  Musician,     A  Psalm  and  Song  of  David. 

Praise  waiteth  for  thee,  O  God,  in  Zion : 
And  unto  thee  shall  the  vow  be  performed. 

2  O  thou  that  hearest  prayer, 
Unto  thee  shall  all  flesh  come. 

3  Iniquities  prevail  against  me : 

As  for  our  transgressions,  thou  shalt  purge  them  away. 

4  Blessed  is  the  man  whom  thou  choosest,  and   causest  to  approach  unto  thee,  that  he 

may  dwell  in  thy  courts : 
We  shall  be  satisfied  with  the  goodness  of  thy  house,  even  of  thy  holy  temple. 

5  By  terrible  things  iu  righteousness  wilt  thou  answer  us,  O  God  of  our  salvation  ; 
Who  art  the  confidence  of  all  the  ends  of  the  earth,  and  of  them  that  are  afar  off 

upon  the  sea : 

6  Which  by  his  strength  setteth  fast  the  mountains ; 
Being  girded  with  power  : 

7  Which  stilleth  the  noise  of  the  seas,  the  noise  of  their  waves, 
And  the  tumult  of  the  people. 

8  They  also  that  dwell  in  the  uttermost  parts  are  afraid  at  thy  tokens : 
Thou  inakest  the  outgoings  of  the  morning  and  evening  to  rejoice. 

9  Thou  visitest  the  earth,  and  waterest  it : 
Thou  greatly  enrichest  it 

With  the  river  of  God  which  is  full  of  water: 

Thou  preparest  them  corn,  when  thou  hast  so  provided  for  it. 

10  Thou  waterest  the  ridges  thereof  abundantly  :  thou  settlest  the  furrows  thereof: 
Thou  makest  it  soft  with  showers  : 

Thou  blessest  the  springing  thereof. 

11  Thou  crownest  the  year  with  thy  goodness ; 
And  thy  paths  drop  fatness. 

12  They  drop  upon  the  pastures  of  the  wilderness  : 
And  the  little  hills  rejoice  on  every  side. 

13  The  pastures  are  clothed  with  flocks  ; 

The  valleys  also  are  covered  over  with  corn ; 
They  shout  for  joy,  they  also  sing. 


PSALM  LXV. 


37J 


EXEGETICAL  AND   CRITICAL. 

Its  Contents  and  Composition. — The  Psalm 
begins  with  t lie  solemn  declaration,  that  thanks- 
giving is  clue  in  Zion  to  the  God  who  heareth 
prayer,  and  that  all  flesh  draweth  near  Him  in 
prayer  (vers.  1,  2),  that  it  is  true  misdeeds  had 
gained  power  over  the  congregation,  which  is 
now  engaged  in  prayer,  hut  God  covered  them, 
(ver.  3),  so  that  they  now  taste  the  salvation  of 
those  who  can  draw  near  to  God  in  His  temple, 
(ver.  4),  the  God  of  strength,  who  rules  in  na- 
ture and  in  history,  exciting  fear  and  confidence 
(vers-  5-8),  and  who  now  again  has  blessed  the 
land  with  fructifying  rains  (vers  9,  10)  and  has 
adorned  it  with  the  signs  of  a  good  year,  so  that 
all  may  shout  for  joy  (vers.  11-13).  The  refe- 
rence to  the  blessings  of  the  harvest  is  so  manifest 
that  the  Psalm  may  be  regarded  as  a  prayer  of 
thanksgiving  for  them,  whether  with  reference  to 
the  approaching  harvest  (Hengst.)  or  one  just 
finished  (Ilitzig).  But  there  is  no  evidence  of  a 
previous  scarcity  such  as  that  famine  caused  by 
the  blood-guiltness  of  Saul,  1  Sam.  xxi.  (Ve- 
nema,  J.  D.  Mich.),  or  a  great  drought  (Aben 
Ezra,  Evvald,  and  most  interpreters),  in  which 
sense  a  Greek  scholiast  has  read  JV3f  =  a  dry 
land,  instead  of  Zion  (ver.  1).  No  more  docs 
the  mention  of  the  palace  of  God  (ver  4),  refer 
to  a  period  subsequent  to  David  ;  nor  does  the 
confession  of  grievous  misdeeds  on  the  part  of 
the  entire  congregation  (ver.  3)  refer  to  the  guilt 
of  the  nation  which  brought  on  the  Exile  (De 
Wette).  There  is  likewise  no  occasion  to  explain 
the  fearful  exhibitions  of  the  righteousness  of 
God  (ver.  5),  which  are  directly  parallel  with 
His  mighty  deeds,  of  tire  overthrow  of  the  Assy- 
rians (Ewald),  or  to  put  these  words,  which  are 
manifestly  introductory,  as  a  thanksgiving  for 
the  victory  which  had  been  granted  them,  along- 
side of  the  thanksgiving  for  the  blessing  of  the 
field,  and  thus  to  think  of  the  spring  of  the  third 
year  afte.r  the  overthrow  of  the  Assyrians,  Isa. 
xx.wii.  80  (Delitzsch).  After  the  return  from 
the  exile  this  Psalm  certainly  afforded  many  use- 
ful adaptations  to  the  worship  of  the  congrega- 
tion, as  these  might  be  found  in  it  for  the  spi- 
ritual explanation  of  the  blessings  of  harvest. 
There  is  very  little  to  justify  the  idea  that  this 
Psalm  is  a  prophecy  during  the  exile  of  the  con- 
version of  the  heathens  after  the  return  of  the 
people  to  Jerusalem  (Flamin.)  or  thanksgiving 
of  the  Church  of  Christ  for  the  outpouring  of  the 
Holy  Spirit,  and  the  blessings  flowing  therefrom 
(most  of  the  older  interpreters)  The  title  found 
in  the  Arabic  translation,  de  transmigratione  po- 
puli,  and  that  remark  attached  to  some  MSS.  of 
the  Sept.  and  Vulg:  "Song  of  Jeremiah  and 
Ezekiel  for  the  people  of  the  Diaspora  as  they 
were  about  to  return  home,"  have  not  the  value 
of  historical  statements. 

Sir.  I.  Ver.  1.  To  Thee  is  silence  (resigna- 
tion) praise. — The  word   7T"DT  does    not   mean 

T  •    \ 

the  solemn  silence  at  the  holy  places  (Grotius), 
or  the  silence  of  the  mouth=in  silence  (Luther 
after  the  Rabbins),  or  in  the  sense  that  silence 
is  the  best  praise  (Chald.,  Isaki,  Stier),  but  the 
silence  of  unrest  in  the  heart=rcsignation,  as 


P8.  lxii.  1,  yet  not  as  the  consequence  of  praise 
(Hengst.,  who  previously  translated  silence 
praise),  but  either  as  an  expression  of  piouj 
duty  parallel  with  the  praise  (and  the  actual 
fulfilment  of  the  vow)  (Geier,  llosenm.,  De  Wette. 
llupf.,  Hengst),  or  more  in  accordance  with  the 
accents  as  the  tribute  due,  which  is  brought  as 
praise  to  the  God  enthroned  in  Zion  (Delitzsch). 
A  similar  sense  is  given  by  the  translation:  si- 
lent resignation  praises  Thee  (Ilitzig),  without 
making  it  necessary  to  change  the  reading  of 
the  noun  "praise"  into  the  corresponding  verb, 
which  would  certainly,  however,  be  preferable 
to  the  change  of  dumijjah=silentium  into  domijjah 
=similis,  par.,  since  the  explanation  of  tibi  par 
est  hu/s  by  tibi  convenit  laus  (Sept.,  Vulg.)  is  con- 
trary to  usage.  If  the  word  is  regarded  as  an 
adverb,  the  sense  would  not  be:  constantly,  in- 
cessantly (Venema,  Muntinghe),  but:  in  resig- 
nation. 

Ver.  2.  The  coming  of  all  flesh  to  God  does 
not  refer  to  (he  conversion  of  the  heathen.  Is. 
xlv.  24  (Aben  Ezra  and  the  older  interpreters), 
but  to  the  coining  of  all  needy  creatures  partly 
in  prayer  and  partly  in  thanksgiving. 

[Ver.  3.  Cases  of  iniquity  have  over- 
come me. '-There  is  a  reference  here  to  the 
variety  of  iniquities  rather  than  their  unity. 
Ilupfeld:  "  They  have  overpowered  me  as  with 
a  superior  hostile  power.  (Comp.  Ps.  xl.  12: 
'they  have  overtaken  me.'  parallel,  'sur- 
rounded me').  They  are  usually  compared  to 
a  burden  (Ps.  xxxviii.  5:  'they  are  too  heavy 
for  me,'  parallel,  'they  have  gone  over  my 
head,'  Gen.  iv.  13;  'too  great  to  be  borne'). 
This  is  the  usual  figure  even  in  legal  language 
(comp.  Ps.  vii.  1G).  Both  figures  are  with  the 
sense  that  man  cannot  answer  or  make  good 
(atone  for),  without  succumbing  and  perishing, 
thus  he  needs  forgiveness  (comp.  Ps.  exxx.  3; 
cxliii.  2)." 

Ver.  4.  Delitzsch:  •'  How  good  it  is  for  those 
whom  God  chooses  and  brings  near,  that  is,  re- 
moves into  His  presence  that  they  may  dwell  in 
His  courts,  that  is,  may  have  their  true  home 
and  be  at  home  where  He  is  enthroned  and  re- 
veals Himself  (see  Ps.  xv.  1).  This  advantage 
is  afforded  to  the  congregation  gathered  about 
Zion  in  the  midst  of  the  nations,  which,  in  the 
happy  consciousness  of  this  preference  given  it 
out  of  God's  free  grace,  encourages  itself  to  en- 
joy in  full  draughts  []}2lJ  with  2  as  Ps.  ciii.  5) 
tho  abundance  of  the  gracious  good  thing3 
(j^i3)  of  the  house  of  God,  the  holiness,  ayiov,  of 
His  temple,  that  is,  His  holy  temple  (V~)p,  as 
Ps.  xlvi.  4,  comp.  Is.  lvii.  15),  for,  for  all  that 
God's  grace  offers  us,  we  can  offer  no  better 
thanks  than  by  hungering  and  thirsting  after  it 
and  satisfying  the  poor  soul  therewith." — C. 
A.  B] 

Sir.  II.  Ver.  5.  Terrible  things,  or  filings 
exciting  fear  are  frequently  mentioned,  (Deut.  x. 
21;  2  Sam.  vii.  2^5;  Is.  Ixiv.  2;  Pss.  cvi.  22  tq.; 
cxlv.  4  sq.),  together  with  the  mighty  deeds  and 
tuiracla  of  God  in  the  leading  of  His  people  out 
of  Egypt  ;  it  thus  includes  the  idea  of  the  Bub- 
lime  and  wonderful,  Ps.  exxxix.  14.  This  re- 
fere  ee  is  more  suitable  here  than  that  of  fear- 
ful, since  the  answer  here  manifestly  means   ttie 


374 


THE  SECOND  BOOK  OP  PSALMS. 


actual  answer  to  prayer.  —  [The  confidence 
of  all  the  ends  of  the  earth  and  of  the  sea 
afar  off. — Perowne:  "The  word  is  properly  an 
adj.,  and  may,  as  Hupf.  takes  it,  belong  to  the 
noun  'ends,'  the  construction  being  'the  distant 
ends  of  the  earth  and  sea.'  He  refers  to  Ps. 
lxiv.  7;  Is.  lxvi.  19,  as  compared  with  v.  26; 
viii.  9;  xxxiv.  17. — But  according  to  the  accent 
the  construction  is  'sea  of  the  distant  ones,'  i.  e. 
the  dwellers  on  distant  coasts  and  islands." 

Ver.  6.  Girded  with  power. — This  refers 
to  God,  who,  g.rded  with  power  as  a  master- 
workman,  places  the  mountains  in  their  firm 
foundations. 

Ver.  7.  Stilleth  the  roar  of  seas,  &c.  Pe- 
rowne:  "  The  sea  and  nations  are  mentioned  to- 
gether, the  one  being  so  often  used  as  an  image 
of  the  other.     See  Ps.  xlvi." 

Ver.  8.  Signs  or  miracles,  the  mighty  deeds 
of  God,  cause  the  nations  to  fear  and  tremble. — 

C.  A.  B.]  The  outgoings  of  the  morning 
and  evening  do  not  mean  the  rising  of  the 
morning  and  evening  stars  which  cause  men  to 
rejoice  (Kimchi,  et  al.),  or  the  creatures  which 
come  forth  at  such  times  of  the  morning  and 
evening  (Luther,  Geier,  J.  H.  Mich.,  et  al.),  but 
the  east  and  west  as  poetical  parallels  of  the 
ends  of  the  earth  (Hupf.) 

Str.  III.    Ver.  9.  [Thou  hast  visited  the 

land  and  made  it  overflow. — Barnes:  "God 

seems  to  come  down  that  He  may  attend  to  the 

wants  of  the  earth;    survey  the    condition   of 

things;  arrange  for  the  welfare  of  the  world  He 

has  made,  and  supply  the  wants  of  those  whom 

He    has  created  to  dwell   upon   it." — Hupfeld : 

"np  p#n  here   as    Hiphil,    Joel   ii.  24;   iv.  13, 

make  overflow,    that   is,    moisten,   rigare   (with 

rain,  com.  ver.  10  n^JJl'Dfi  in  a  similar  form)  as 
tv  :      :  ' 

already  the  ancient  versions  (apparently  inter- 
changing it  with  npl^).  Aben  Ezra,  Kimchi, 
[margin  of  A.  V.]  interpret  it  in  accordance 
with  the  meaning  which  is  found  in  Dpli^D  and 
PpV,  make  desire  (namely,  rain,  owing  to  the 
previous  lack  of  rain).  But.  this  does  not  suit, 
the  context." — C.  A.  B.] — God's  brook  is  full 
of  water. — God's  brook  is  not  a  brook  or  stream 
in  the  Holy  Land  (the  Fathers),  or  a  figure  of 
Divine  blessings  in  general  (Geier,  J.  H.  Mich., 
et  al.),  but  the  rain  (Chald.)   or  the  clouds   (J. 

D.  Mick.)  in  contrast  to  earthly  waters  (Calvin, 
et  al.). — Thou  preparest  their  grain,  for  so 
dost  Thou  prepare  it  (i.  e.  the  land). — We 
must  notice  the  alliteration  of  j3=so,  that  is, 
right  so  (Delitzsch),  with  J,3n=adjust,  prepare. 
[Perowne:  "The  repetition  of  the  verb  prepare 
seems  designed  to  mark  that  all  is  God's  doing. 
He  prepares  the  earth  and  so  prepares  the  corn. 
The  present  tenses  are  employed  here  to  ex- 
press that  this  God  does  not  in  one  year  only, 
but  every  year." 

Ver.  10.  Drenching  its  furrows,  pressing 
down  its  clods,  Thou  makest  it  dissolve 
by  copious  showers,  Thou  blessest  its 
increase. — n-H  and  fiTT]  are,  according  to  the 
existing  punctuation,  imperatives.  Few  inter- 
preters (Hitzig,  Alexander,  et  al.)  render  in  this 
way,  for  it  does  not  suit  the  context  and  the 
general  tone  of  the  Psalm.     Hupfeld  would  alter 


the  punctuation  and  read  PTIJi  «"H*},  8  pcrs.  pret. 
Thus  there  would  be  a  most  unusual  transition 
from  the  2d  person  to  the  3d.  It  is  better,  with 
most  interpreters,  to  take  them  as  infinitive  ab- 
solutes, denoting  the  manner  in  which  this  pre- 
paration of  the  earth  took  place,  and  then  ren- 
der them  as  participles  depending  on  the  verb 
of  the  previous  verse  (Ewald,  De  Wctte,  De- 
litzsch, Moll,  et  al.).  Perowne  considers  that 
they  stand  instead  of  the  finite  verb. — C.  A.  B.] 

Str.  IV.  Ver.  11.  [Thou  hast  crowned  the 
year  of  Thy  goodness. — This  is  the  rendering 
of  all  of  the  older  interpreters  and  most  recent 
ones.  Comp.  Is.  lxi.  2,  "the  year  of  grace,"  as 
the  year  of  Divine  goodness  and  favor  which 
was  crowned  with  fruitful  harvests.  Others 
(Hupfeld,  Bottcher,  Perowne,  A.  V.]  prefer  to 
render:  with  Thy  goodness.  The  former  in- 
terpretation is  favored  by  the  construction  and 
gives  an  excellent  sense,  and  is  to  be  preferred 
(Delitzsch,  Moll,  Alexander,  et  al.) — C.  A.  B.] — 
Thy  tracks  drop  fatness. — The  tracks  or 
wagon  ruts  are  perhaps  mentioned  with  refer- 
ence to  the  clouds  on  which  God  rides  as  on  a 
chariot  (the  older  interps.  after  the  Rabbins), 
hardly,  however,  in  allusion  to  the  wagons  of 
thunder  in  storms  (J.  D.  Mich.,  Olsh.),  but  they 
have  rather  here  the  meaning  of  tracks  in  gene- 
ral, or  footsteps=fruitfulness  follows  in  his 
footsteps  (Geier,  et  al.). 

[Ver.  12.  The  pastures  of  the  steppes 
drip,  and  the  hills  gird  themselves  with 
rejoicing. — Delitzsch:  "The  tracks  of  the 
chariots  (Deut.  xxxiii.  26)  drip  with  luxuriant 
fruitfulness,  even  the  pastures  of  the  unculti- 
vated, rainless  and  unfruitful  pasture  land, 
Job  xxxviii.  26  sq.  The  hills  are  personified  in 
the  favorite  manner  of  Isaiah  (xliv.  23;  xlix. 
13)  and  the  Psalms  of  this  character  (Pss.  xcvi. 
11  sq ;  xcviii.  7  sq ;  comp.  lxxxix.  12).  Their 
appearance  with  the  freshness  of  plant-life  is 
compared  with  a  garment  of  rejoicing,  girding 
the  hills  which  previously  appeared  naked  and 
sad,  and  the  grain  with  a  shawl  in  which  the 
valleys  wrapped  themselves  all  over." — C.  A.  B.] 

[Ver.  13.  The  meadows  are  clothed  with 
flocks. —Some  translate  instead  of  meadows  or 
pasturage,  rams  (J.  D.  Mich.)  or  lambs  (tlengst.) 
as  Ps.  xxxvii.  20,  after  the  ancient  versions, 
which  the  language  does  not  require,  and  it 
would  give  a  singular  expression  to  a  plain 
thought. — They  shout  for  joy,  yea,  they 
sing. — We  can  hardly  regard  men  and  beasts, 
the  inhabitants  of  the  creation  (Hengst. ),  as  the 
subject  of  the  Psalm  and  singing  in  this  clause, 
but  must  either  take  the  above-mentioned  mea- 
dows and  valleys  (Calvin,  et  al.),  the  inanimate 
creation  in  general  in  accordance  with  poetical 
usage  (Hupfeld),  or  resolve  the  third  person 
plural  into  the  general  and  comprehensive 
"they"  ("wara,"  Luther,  Ewald,  Delitzsch), 
which  is  more  correct  than  to  put  at  once  "the 
people"  (Hitzig),  and  thus  limit  it. 

DOCTRINAL   AND   ETHICAL. 

1.  God  has  revealed  Himself  in  his  tori/  and  nature 
in  such  a  character  that  we  cannot  do  better 
than  resign  ourselves  to  Him  as  well  as  give 
thanks,  and  thus  pay  our  vows  in  fact. 


PSALM  LXVI. 


2.  In  the  historical  life  of  t lie  people  God  ob- 
ligates them  to  give  such  thanks  as  this  by 
atoning  for  their  sins,  by  providing  them  in  Ilia 
house  with  the  enjoyment  of  His  presence  and 
satisfaction  in  the  good  things  of  His  house  which 
correspond  with  their  needs,  and  by  giving 
them  protection,  assistance  and  victory  in  their 
relations  with  other  nations. 

3.  With  respect  to  the  relations  of  nature, 
this  happens  by  a  government  of  the  world  cre- 
ated by  Him  in  such  a  manner  that  all  needy 
creatures  turn  to  Him  in  trust,  and  His  own 
people,  who  are  well  cared  for,  praise  Him  with 
the  more  thankfulness  as  t lie  praise  of  the  Cre- 
ator and  Preserver  sounds  in  all  places  and  quar- 
ters, and  every  good  thing  with  which  God 
adorns  the  earth  every  new  year  of  goodness  re- 
minds them  of  the  highest  good,  the  communion 
of  salvation  which  God  has  established  and  pre- 
serves with  and  among  His  favored  ones. 

HOMILETICAL  AND   PRACTICAL. 

If  all  creatures  praise  God,  man  must  not  be 
backward  and  least  of  all  those  who  have  re- 
ceived forgiveness  of  sins. — Submission  to  God's  ad- 
vice, God's  will  and  hand,  is  true  thankfulness  for 
all  the  spiritual  and  bodily  bounties  of  the  Most 
High. — God  fits  not.  only  the  earth,  but  also  man, 
so  that  they  can  bring  forth  the  desired  fruits. — ■ 
Follow  the  tracks  of  God,  and  you  will  meet 
everywhere  abundant,  blessings.  We  can  find  the 
tracks  of  God  all  over  the  world  ;  but  all  depends 
upon  our  drawing  near  to  God  Himself. — The 
year  that  God  has  blessed  has  its  bounties  for 
winch  we  should  praise  God;  but  a  still  richer 
and  more  eiuluring  favor  is  in  the  sanctuary  dedi- 
cated to  Him. 

Luther:  Run  all  over  the  world — yet  Thou 
art  the  only  one,  O  God,  upon  whom  man's  com- 
fort of  heart  can  stand  and  remain. 

Starke:  Since  all  men  are  in  manifold  weak- 
ness and  needs,  is  it  not  a  great  thing  that  we 
have  a  Lord  with  whom  we  cm  all  take  refuge? 
— The  true  worship  of  God  is  no  burden  to  the 
believing,  but  the  greatest  benefit  and  refresh- 
ment.— No  one  can  escape  from  God's  sight; 
this  must  terrify  the  ungodly;  but  it  strength- 
ens the  confidence  of  the  pious. — Every  place  on 
earth  has  received  its  special  favors  from  the 


Creator,  so  that  no  place  has  nothing,  and  no 
place  has  all. — The  kingdom  of  nature  points 
everywhere  to  the  riches  of  the  Divine  blessing 
and  grace;  how  full  then  must  the  kingdom  of 
grace  be. 

Frisch:  The  world  so  forgets  the  benefits  it 
has  received;  Zion  and  its  children  take  them 
to  heart  much  better. — To  be  a  true  member  of 
the  Church  of  God,  is  man's  greatest  happiness. 
— Franks:  It  becomes  those  who  are  called 
God's  people  to  show  by  their  words  and  walk, 
that  they  are  His  people  in  deed  and  in  truth. — 
Tiioluck:  As  often  as  the  spring  comes,  God 
reveals  Himself  to  us  again  as  the  Almighty 
who  yet  uses  His  power  to  bestow  blessings. — 
Stier:  Praise  of  the  prayer-hearing  God;  a, 
for  forgiveness  of  sins;  b,  admission  to  His 
sanctuary;  c,  satisfaction  with  its  blessings. — 
Umbreit:  Faith  in  the  hearing  of  prayer  and 
the  help  of  God  is  based  on  the  miracles  of  Om- 
nipotence spread  out  before  the  eyes  of  men. — 
Taube:  God's  name  is  majesty  ;  but  it  is  a  ma- 
jesty full  of  grace  and  goodness. 

[Matt.  Henry:   As  there  are  holy  groanings 

j  which  cannot  be  uttered,  so  there  are  holy  ado- 
rings  which  cannot  be  uttered,  and  yet  shall  be 
accepted  by  Him  that  searcheth  the  heart  and 
knoweth  what  is  the  mind  of  the  Spirit. — The 
holy  freedom  that  we  are  admitted  to  in  God's 
courts  and  the  nearness  of  our  approach  to  Him 

t  must  not  at  all  abate  our  reverence  and  godly 
fear  of  Him;  for  He  is  terrible  in  His  holy 
places. — Wherever  God  goes.  He  leaves  the  to- 
kens of  His  mercy  behind  Him. — Barnes:  God, 
in  the  advancing  seasons,  passes  along  through 
the     earth,    and    rich    abundance    springs    up 

I  wherever  He  goes. — Spcrgeon:  He  who  is  once 
admitted  to  God's  courts  shall  inhabit  them  for- 
ever. Permanence  gives  preciousness.  Termi- 
nated blessings  are  but  half  blessings. — Terrible 
things  will  turn  out  to  be  blessed  things  after 
all,  when  they  come  in  answer  to  prayer. — How 
truly  rich  are  those  who  are  enriched  with 
grace! — Nature  has  no  discords.  Her  airs  are 
melodious.  Her  chorus  is  full  of  harmony.  All, 
all  is  for  the  Lord;  the  world  is  a  hymn  to  the 
Eternal.  Blessed  is  he  who,  hearing,  joins  in 
it  and  makes  one  singer  in  the  mighty  chorus. — 
C.  A.  B.] 


PSALM  LXVI. 

To  the  chief  Musician,  A  Song  or  Psalm. 

Make  a  joyful  noise  unto  Gocl,  all  ye  lands: 

2  Sing  forth  the  honor  of  his  name: 
Make  his  praise  glorious. 

3  Say  unto  God,  How  terrible  art  thou  in  thy  works! 

Through  the  greatness  of  thy  power  shall  thine  enemies  submit  themselves  unto 
thee. 


S7G 


THE  SECOND  BOOK  OF  PSALMS. 


4  All  the  earth  shall  worship  thee,  and  shall  sing  unto  thee ; 
They  shall  sing  to  thy  name.     Selah. 

5  Come  and  see  the  works  of  God : 

He  is  terrible  in  his  doing  toward  the  children  of  men. 

6  He  turned  the  sea  into  dry  land: 
They  went  through  the  flood  on  foot: 
There  did  we  rejoice  in  him. 

7  He  ruleth  by  his  power  for  ever ; 
His  eyes  behold  the  nations : 

Let  not  the  rebellious  exalt  themselves.     Selah. 


8  O  bless  our  God,  ye  people, 

And  make  the  voice  of  his  praise  to  be  heard  : 

9  Which  holdeth  our  soul  in  life, 

And  suffereth  not  our  feet  to  be  moved. 

10  For  thou,  O  God,  hast  proved  us  : 
Thou  hast  tried  us,  as  silver  is  tried. 

11  Thou  broughtest  us  into  the  net; 
Thou  laidst  affliction  upon  our  loins. 

12  Thou  hast  caused  men  to  ride  over  our  heads ; 

We  went  through  fire  and  through  water:  but  thou  broughtest  us  out  into  a  weal- 
thy place. 

13  1  will  go  into  thy  house  with  burnt  offerings  ; 
I  will  pay  thee  my  vows, 

14  Which  my  lips  have  uttered, 

And  my  mouth  hath  spoken,  when  I  was  in  trouble. 

15  I  will  offer  unto  thee  burnt  sacrifices  of  fatlings, 
With  the  incense  of  rams  : 

I  will  offer  bullocks  with  goats.     Selah. 

18  Come  and  hear,  all  ye  that  fear  God,  and  I  will  declare 
What  he  hath  done  for  my  soul. 

17  I  cried  unto  him  with  my  mouth, 
And  he  was  extolled  with  my  tongue. 

18  If  I  regard  iniquity  in  my  heart, 
The  Lord  will  not  hear  me: 

19  But  verily  God  hath  heard  me; 

He  hath  attended  to  the  voice  of  my  prayer. 

20  Blessed  be  God, 

Which  hath  not  turned  away  my  prayer, 
Nor  his  mercy  from  me. 


EXEGETTCAL  AND   CRITICAL- 

Its  Contents  and  Composition. — An  exhor- 
tation to  the  nations  of  the  earth  to  praise  God, 
the  Almighty  (vers.  1-4),  introduces  the  exhor- 
tation to  consider  the  mighty  deeds  of  God  in  the 
deliverance  of  His  people  in  ancient  times  (vers. 
6-7).  This  is  then  followed  by  the  exhortation 
to  praise  God  for  a  deliverance  of  the  people  from 
trials  recently  endured  (vers.  7-12).  The  Psalm 
now  passes  over  from  the  plural  to  the  singular, 
yet  its  turns  of  expression  are  so  individual, 
e.g.  vers.  16  and  18,  that  the  supposition  that 
the  nation  is  personified  is  entirely  untenable. 
The  Psalmist  speaks  from  his  oxen  soul  and  ex- 
perience, yet  as  a  member  of  the  congregation 


here  mentioned  (Calvin,  Geier,  et  al.).  He  ex- 
presses his  design  of  bringing  the  promised  offer- 
ings into  the  house  of  God  (vers.  13-15),  and 
concludes  with  an  exhortation  to  the  pious  to 
listen  to  his  narrative,  how  he  called  upon  God, 
and  God  heard  him,  and  this  to  the  praise  of 
God  (vers.  16-20).  There  is  no  reason  what- 
ever to  regard  this  second  part  as  a  special  song 
of  thanksgiving  (Ewald).  The  similarity  of 
vers.  16  and  5,  and  that  of  the  structure  of  the 
strophes  thus  apparent,  is  in  favor  of  the  origi- 
nal unity  of  the  Psalm.  The  person  and  age  of 
the  author  remain  undetermined  in  this,  as  well 
as  the  following  Psalm,  notwithstanding  the  de- 
dication to  the  director.  If  D7ty,  ver.  7,  meant 
the  world   (Chald.,   et  al.),   we  would  have  evi- 


PSALM  LXVI. 


377 


dence  in  favor  of  the  Maccabean  age  (Paulas, 
Olsh.,  Hitzig),  but.  the  word  has  this  meaning 
only  with  (he  Rabbins  (Aben  Ezra),  whilst  iu 
the  Old  Testament,  this  form  is  always  elsewhere 
an  accusative,  of  time  with  the  meaning,  forever 
and  ever.  It  is  mere  guess-work  to  think  of  the 
time  of  the  dedication  of  the  temple  after  the 
exile  (Ruding.,  Rosenm.  II.,  Ewald),  or  of  the 
exile  itself  (Jtabb.,  Flam.,  Rosenm.  I.),  or  of  the 
fall  of  the  Assyrians  (Von  Leng. ),  or  of  the 
raising  of  the  siege  of  Jerusalem  in  connection 
with  llezekiah's  sickness  (Venema,  Muntinghe, 
Koster).  The  title  of  the  Sept.  names  it  a  re- 
surrection Psalm,  perhaps  with  reference  to 
ver.  12  (Delitzsch).  The  Greek  Church  has  re- 
tained  this  name. 

Str.  I.  Ver.  2.  Give  glory. — This  is  not  to 
be  taken  as  Jos.  vii.  19,  Is.  xlii.  12:  Jer.  xiii. 
1*),  but  as  Ps.  xxix.  12;  Deut.  xxxii.  3,  in  the 
sense  of  giving  "1U.3.  For  this  word  is  placed 
Immediately  before,  in  the  objective  sense.  Hence 
it  cannot  be  rendered  :  give  the  honor  (namely) 
to  His  praise  (or:  His  renown),  that  is,  ra-ike 
His  praise  glorious  (most  interpreters,  [A.  V.]). 
The  sense  can  only  be:  recognize  glory  (or  ma- 
jesty) His  renown.  For  this  rendering  it  makes 
no  difference  whether  the  last  words  are  re- 
garded grammatically  as  the  second  object,  or 
as  in  apposition,  or  as  connected  with  the  pre- 
ceding words  by  an  inserted  "as." 

Ver.  3.  How  terrible,  etc. — This  is  related 
with  the  song  in  heaven,  \l*v.  xv.  3sq. — [Thine 
enemies  dissemble  to  Thee. — Compare  Ps. 
xviii.  44.  They  yield  unwilling,  constrained, 
feigned  homage. 

Ver.  4.  Alexander:  "This  anticipation  of 
universal  homage  to  Jehovah  is  in  strict  accord- 
ance with  the  whole  spirit  an  1  design  of  the 
Mosaic  dispensation." — C.  A.  B.] 

Sir.  II.  Ver.  6.  They  passed  through  the 
stream. — The  stream  is  not  the  Euphrates 
(Stier,  llengstenberg),  but  the  Jordan.  For  the 
reference  is  to  miracles  of  ancient  times,  and  not  of 
the  future,  in  which  the  miracle  of  the  Jordan 
is  to  be  repeated  on  a  grander  scale.  In  the 
latter  case  it  would  be  as  natural  to  think  of  the 
Nile.  Zech.  x.  11,  as  the  Euphrates,  comp.  Isa. 
xi.  15  sq. — [There  we  rejoiced  in  Him. — 
This  is  the  rendering  of  llupfeld,  Delitzsch, 
Moll,  et  al.  As  Delitzsch  remarks:  "the  con- 
gregation of  all  times  is  a  solid  unit."  The 
Psalmist  brings  these  miracles  of  the  past  be 
fore  his  hearers,  with  such  vividness  that  both 
speaker  and  hearers  seem  to  be  present  and  en- 
gaged in  them  as  members  of  the  chosen  peo- 
ple. There  is  no  reference  to  a  possible  repeti- 
tion of  these  wonders  in  the  future,  as  even 
Alexander,  or  in  the  present  (Perowne).* 

Ver.  7.  For  ever. — As  God  has  wrought  His 
might}'  works  in  the  past,  so  does  lie  govern 
now,  ami  so  will  Be  in  all  future  limes. .  His  go- 
vernment is  an  everlasting  government. — His 
eyes  keep  watch  upon  the  nations  — The 
affairs  of  His  people  are  no  less  closely  scruti- 
nised by  God   now    than   of  yore,    when    He  led 

*  [Peiowne  translates:  "  There  Ut  us  rejoice,  in  TTim. 
Then,  pointing  as  it  were  to  the  field  in  which  (i  "1  had 
made  liare  His  arm,  and  where  the  pist  history  bad  heen 
repeated  iu  the  present,  there,  let  us  r  ioice  iu  liim." — C 
A.B.J 


them  through  the  Red  Sea  and  the  Jordan.  He 
is  the  ever-watchful  spy  of  Israel,  searching  the 
hearts  of  the  nations  to  frustr  ite  their  evil  plans. 
— C.  A.  B.] — The   rebellious   cannot    raise 

(their  heads). — This  clause  begins   with    ;X,  and 

it  cannot  be  changed  for  N 7,  or  regarded  as  equi- 
valent to  it.  Accordingly  it  does  not  express  a 
prophecy  (Kimchi,  Luther,  Geier,  et  al.),  but  a 
negative  conclusion  (Septuagint,  Isaki,  De  Wette, 
llengstenberg,  et  al.),  either  as  a  warning  or  as 
an  expression  of  prevention.  [The  author  sup- 
plies "heads,"  as  Pss.  iii.  3;  ex.  7  ;  comp.  P3. 
lxxv.  5,  6,  where  "horn"  is  used. — C.  A.  B.] 

Str.  III.  [Vers.  9,  10.  Sets  our  souls  in  life, 
etc. — Delitzsch:  "God  has  turned  away  from 
His  people  the  danger  of  death  ami  of  falling; 
He  has  put  their  souls  in  life,  that  is,  in  the 
sphere  of  life;  He  has  not  left  their  feet  to  tot- 
ter until  they  fall.  For  God  has  cast  His  peo- 
ple as  it  were  into  the  smelting  furnace  or  pot, 
in  order  to  remove  their  dross  by  sufferings  and 
preserve  them — a  favorite  figure  of  Isaiah's  and 
Jeremiah's,  but  likewise  of  Zech.  xiii.  9 ;  Mai. 
iii.  3."— C.  A.  B.] 

Ver.  11.   Thou  hast  brought  us  unto  the 

enclosure. — iTHi'D    is   not    a   net   (Sept.  and 

t  •  :  v      r 

most  interpreters,  [A.  V.]),  but  a  strong  place  or 
state  of  being  enclosed  (Aquila,  Symm.,  Jerome, 
Isaki,  Luther,  Geier,  et  al.),  with  the  article  as 
here,  a  designation  of  the  condition  of  David  in 
the  wilderness,  1  Sam.  xxii.  4  sq.  :  2  Sam.  v.  17; 
xxiii.  24  (llupfeld). — [Hast  laid  an  oppres- 
sive burden  on  our  loins. — Delitzsch:  "The 
loins  are  mentioned,  because  in  carrying  heavy 
burdens,  which  have  to  be  lifted  by  squatting 
down,  the  lower  region  of  the  spine  is  particu- 
larly employed." — C.  A.  B.] 

Ver.  12.  Hast  made  men  to  ride  over  our 
head. — This  expression  cannot  be  explained  in 
accordance  with  Is.  li.  23  (make  his  back  a 
street  for  travellers),  in  behalf  of  the  meaning 
"subdue,  subjugate"  (Clauss,  Stier),  as  Ps. 
exxix.  3,  because  the  head  is  mentioned  here ; 
but  in  accordance  with  Deut.  xxxii.  13  ;  Is.  lviii. 
14  :  drive  or  advance  over  the  high  places  of  the 
land,  Deut.  xxxiii.  39;  Mic.  i.  3;  Amos  iv.  13 
(Kimchi,  el  al.).  It  is  possible,  however,  to 
translate:  ride  on  our  heads  (Calvin,  Geier,  and 
most  interpreters)  ;  then  there  would  be  con- 
nected with  the  idea  of  subjugation  that  of  hard 
and  shameful  treatment.  This  might  be  pre- 
ferred for  the  reason  that  the  riders  are  here 
called  C1JX,  and  thus  the  contrast  is  brought 
into  view  between  their  proud  and  violent  con- 
duct, and  their  mortal,  frail  nature,  Pes.  ix.  19 
sq.  ;  x.  18;  lvi.  1;  Is.  li.  12:  2  Chron.  xiv.  10 
(Delitzsch.) — We  came  into  fire  and  water 
— and  Thou  hast  brought  us  out  into 
abundance. — [Delitzsch:  "Fire  and  water, 
aa  Is.  xliii.  2,  'are  figurative  of  the  changing 
perils  of  death  in  their  extreme  forms.  Israel 
was  near  to  being  consumed  and  overwhelmed, 
,  but.  God  brought  him  out  to  the  richest  abund- 
ance, to  the  exuberance  of  prosperity." — C.  A. 
I  B.]  Many  interpreters  have  objected  to  iT'T 
I  (abundance,  Ps.  xxiii.  5),  because  the  contrast 
to  the  condiiion  of  danger  figuratively  expressed 
[  in  the  previous  line,  would  lead  us  to  expect  an 


378 


THE  SECOND  BOOK  OF  PSALMS. 


expression,  somewhat  as:  wide  place  (Chald., 
Symm.),  or  rest  (Arabic,  iEthiop.),  or  refresh- 
ment, enlivenment,  recovery  (Septuagint,  Vulg., 
Syriac,  Aquila).  Hence  the  proposal  to  change 
the  reading  into  nni")  (Houbig.,  etal.) 

Str.  IV.  [Perowne  :  "  We  have  now  the  per- 
sonal acknowledgment  of  God's  mercy,  first,  in 
the  announcement  on  the  part  of  the  Psalmist 
of  the  offerings  which  he  is  about  to  bring,  and 
which  he  had  vowed  in  his  trouble  ;  and  then,  in 
the  record  of  God's  dealing  with  his  soul,  which 
had  called  forth  his  thankfulness." — C.  A.  13.] 

Ver.  14.  To  •which  my  lips  quickly 
opened. — The  quick  opening,  literally  tearing 
open  of  the  lips  refers  to  the  involuntariness  of 
the  vow  pressed  out  by  necessity,  not  as  Job 
xxxv.  16,  and  Judges  xi.  35,  to  the  hasty  vow. 

Ver.  15.  Alongside  of  the  lambs  and  bul- 
locks universally  used  as  animals  of  sacrifice, 
rams  and  goats  are  here  mentioned.  The 
former  are  mentioned  only  as  the  whole  burnt- 
offerings  of  the  high-priest,  the  prince  of  the 
tribe  and  the  people,  and  as  the  thank-offering 
in  the  shelamim  of  Aaron,  the  people,  the 
princes  of  the  tribe,  and  the  Nazarite  (Num.  vi. 
14)  ;  the  latter  are  never  mentioned  as  whole 
burnt-offerings,  but  only  in  the  shelamim  of  the 
princes  of  the  tribes,  Numb.  vii.  Thus  appa- 
rently the  D'JJ  introduces  the  shelamim  brought 
in  connection  with  the  whole  burnt-offerings  (De- 
litzsch). 

Str.Y.  Vers.  16,  17.  [Delitzsch  :  "The  ad- 
dress goes  forth,  as  in  vers.  5  and  2,  to  the 
widest  circles,  to  all  who  fear  God,  wherever 
they  may  be  on  earth.  He  would  tell  them  all 
that  God  has  caused  him  to  experience  in  order 
that  God  might  be  glorified  and  they  might  be 
benefited." — "  He  cried  to  God  with  his  mouth 
(thus  not  only  quietly  within  the  soul,  but  loud 
and  violently),  and  a  hymn  was  undsr  my 
tongue,  that  is,  I  was  so  sure  of  the  hearing  of 
my  prayer,  that  I  already  had  in  readiness  a 
song  of  praise  (see  Ps.  x.  7),  which  I  wouUl 
strike  up  when  the  implored  help  which  was  as- 
sured to  me  should  come." 

Ver.  18.  If  I  had  seen  iniquity  in  my 
heart,  the  Lord  -would  not  have  heard  me. 
— Perowne:  "Probably,  if  I  had  been  conscious 
of  iniquity  in  my  heart,  the  assertion  being  that 
of  freedom  from  anything  like  purposed  deceit, 
as  in  Pss.  xvii.  1  ;  xxxii.  2;  or  the  phrase  may 
mean,  as  the  A.  V.  takes  it :  '  If  I  had  regarded 
iniquity,'  i.  c,  looked  upon  it  with  pleasure  and 
satisfaction.  Compare  for  this  use  of  the  verb 
(with  the  accusative)  Job  xxxi.  26;  Heb.  i.  13: 
Prov.  xxiii.  31.  For  the  general  sentiment  of 
the  passage,  comp.  Job  xxvii.  8,  9  ;  Is.  i.  15  ; 
lix.  2,  3;  John  ix.  31;  1  John  iii.  21."— C.  A.  B.] 

Ver.  20.  The  closing  clause  is  broken  up  by 
most  interpreters  into  two  clauses,  either  by  a 
repetition  of  the  verb  in  another  meaning=who 
has  not  rejected  my  prayer  and  has  not  taken 
away  His  grace  from  me  (Luther,  J.  H.  Mich., 
De  Wette,  Stier),  or  without  the  repetition  (= 
who  has  not  removed)  by  the  insertion  of  the 
words:  "from  Himself,"  as  a  contrast  to  the 
closing  words  :  from  me  (Isaki,  Venema,  Koster, 
Hengstenberg,  Ilitzig),  comp.  Amos  v.  23  ;  Job 
xxiii.  12.     But  this  is  against  the  sense  and  the 


accents.  Moreover  the  prayer  is  not=that 
which  is  asked  for  (Geier,  Hupfeld),  but  the 
prayer  as  the  contrast  of  silence  (the  ancient 
versions,  Augustine,  Delitzsch).  The  Psalmist 
rejoices  that  he  can  pray  at  all  times,  and  that 
the  grace  of  being  heard  is  afforded  him. 

DOCTRINAL  AND   ETHICAL 

1.  God's  name  has  a  majesty  and  a  grandeur 
which  constitutes  His  glory,  and  is  worthy  of  be- 
ing praised  by  the  whole  world.  The  enemies  of 
God  do  this  from  fear,  and  therefore  they  are 
hypocritical,  but  those  who  truly  reverence  Him 
thereby  testify  their  sincere  thankfulness.  "  The 
glory  of  God  is  unworthily  suppressed,  if  when 
He  stands  by  us  in  misfortune,  our  deliverance 
is  not  followed  by  solemn  thanksgiving"  (Calvin). 

2.  That  which  is  not  conformed  to  the  gracious 
will  of  God,  must  submit  to  His  irresistible 
power  ;  and  God  sees  all.  0  that  the  rebellious 
would  allow  themselves  to  be  warned  by  this,  and 
that  those  who  fear  God  would  be  comforted.  For 
although  they  have  the  severest  afflictions  and 
are  brought  into  every  imaginable  misery,  this 
is  only  to  try  them,  as  gold  and  silver  are  melted 
in  the  furnace  for  purification  (Is.  i.  25  ;  xlviii. 
10  ;  Zech.  xiii.  9  ;  1  Peter  i.  7) ;  and  God  is  not 
only  their  Comforter,  but  likewise  their  Deliverer. 
He  leads  them  in;  He  will  likewise  be  their 
Keeper. 

3.  Every  fresh  experience  of  deliverance  re- 
minds us  of  the  previous  mighty  works  of  God. 
Among  these,  those  rise  pre-eminent  which  refer 
to  the  organization  and  preservation  of  the  congre- 
gation in  the  midst  of  a  hostile  world.  These 
are  worthy  above  all  of  being  brought  near  and 
recommended  to  the  consideration  of  the  entire 
world,  and  are  especially  suited  to  strengthen 
the  hope  of  the  believer  in  God's  further  assis- 
tance and  to  enliven  faith  in  the  hearing  of  prayer. 
Yet  we  must  not  forget  that  prayers  must  not 
come  from  wicked  or  hypocritical  hearts.  For 
God  can  deprive  men  of  the  gift  of  prayer  as 
well  as  the  grace  of  granting  the  petition,  Is.  i. 
15;  lix.  2,  3;  Prov.  xv.  29. 

HOMILETTCAL   AND   PRACTICAL. 

Use  and  misuse  of  the  name  of  God. — What  are 
we  to  learn  from  the  history  of  our  forefathers'? — 
What  God  does  to  His  people  has  an  importance 
for  the  entire  world. — Patience,  faith,  and  prayer 
are  necessary  in  order  that  we  may  endure  the 
trials  of  sufferings. — Not  to  be  able  to  pray  is  still 
worse  than  to  have  no  answer. — Prayers  of 
wicked  hearts  are  not  heard. — The  pious  will  have 
deliverance,  but  of  grace. — God  sees  and  hears  all 
men,  but  how  does  He  look  upon  them,  and 
whether  He  grants  their  requests,  that  is  the 
question. 

Starke  :  Men  and  angels  were  created  for  the 
praise  and  glory  of  God,  they  should  thus  al- 
ways be  ready  and  willing. — When  you  tell 
others  of  the  guidances  of  God  respecting  your 
soul,  take  care  lest  some  hypocrisy  or  self-love 
creep  in,  and  that  the  glory  of  God  be  your  only 
aim. 

Franke  :  The  mystery  of  the  cross  is  the  true 
means  of  putting  a  joyous  Psalm  into  our  heart 


PSALM  LXVII. 


370 


and  mouth. — Rbnschbl:  The  faith,  constancy 
and  patience  of  the  pious  are  furthered  by  aiilio- 
tion. — A  noble  thanksgiving  is  due  to  a  groat 
benefit. — Frisch:  The  most  precious  and  useful 
narratives  are  those  which  a  converted  heart 
makes  of  its  own  experience  of  God's  bounties. 
This  strengthens  us  and  edifies  our  fellow- 
men. — Tuoluck:  There  are  few  men  whose 
thanksgivings  are  so  numerous  and  warm  as 
their  prayers. — Taube:  He  who  will  not  recog- 
nizo  himself  as  dust  and  ashes  before  God,  God 
knows  how  to  make  him  such;  the  recognition 
must  be  expressed  that  He  is  the  Lord,  whether 
from  the  heart  or  in  pain. 

[Matt.  Henry:  Much  of  religion  lies  in  a 
reverence  for  the  Divine  providence. — God  brings 
His  people  into  trouble,  that  their  comforts  af- 
terwards may  be  the  sweeter,  and  that  their  af- 


fliction may  thusyield  the  peaceable  fruit  of  right- 
eousness, which  will  make  the  poorest  place  in 
the  world  a  wealthy  place. — What  we  win  by 
prayer,  we  must  wear  with  praise. — Barnes: 
Vows  made  in  trouble,  in  sickness,  in  bereave- 
ment, in  times  of  public  calamity,  should  bo 
faithfully  performed  when  health  and  prosperity 
visit  us  again  ;  but,  alas,  how  often  are  they 
forgotten! — Spurgkon:  All  the  saints  must  go 
to  the  proving  house;  God  had  one  Son  without 
sin,  but  He  never  had  a  son  without  trial. — 
Since  trial  is  sanctified  to  so  desirable  an  end, 
ought  we  not  to  submit  to  it  with  abounding  re- 
signation?— Nothing  hinders  prayer  like  iniquity 
harbored  in  the  breast. — Facts  are  blessed  things 
when  they  reveal  both  God's  heart  as  loving,  and 
our  own  heart  as  sincere. — C.  A.  B.] 


PSALM  LXVII. 
To  the  chief  Musician  on  Neginoth,  A  Psalm  or  Song. 


1  God  be  merciful  unto  us,  and  bless  us ; 
And  cause  his  face  to  shine  upon  us ;  Selah. 

2  That  thy  way  may  be  known  upon  earth, 
Thy  saving  health  among  all  nations. 

3  Let  the  people  praise  thee,  O  God  ; 
Let  all  the  people  praise  thee. 

4  O  let  the  nations  be  glad  and  sing  for  joy  : 
For  thou  shalt  judge  the  people  righteously, 
And  govern  the  nations  upon  earth.     Selah. 

5  Let  the  people  praise  thee,  O  God; 
Let  all  the  people  praise  thee. 

6  Then  shall  the  earth  yield  her  increase ; 
And  God,  even  our  own  God,  shall  bless  ua. 

7  God  shall  bless  us  ; 

And  all  the  ends  of  the  earth  shall  fear  him. 


EXEGETICAL   AND   CRITICAL. 

Analysis  of  Contents. — Since  the  Hebrew 
tenses  are  capable  of  many  references  to  time,  it 
would  be  admissible  to  regard  vers.  3,  5  as  state- 
ments respecting  t  he  praise  of  God  by  all  nations, 
which  had  already  occurred  (Do  Wette),  which 
fact  would  then  admit  of  various  explanations  in 
accordance  with  its  value  and  reality,  as  well  as 
with  respect  to  its  reasons  and  its  significance. 
The  same  remarks  apply  to  the  final  clause  in 
which  the  fear  of  God  takes  the  place  of  His 
praise.  We  might  likewise  find  in  the  harvest 
mentioned  by  the  perfect  as  finished  (ver.  6  a),  a  | 


statement  of  the  fact  of  the  blessing  (ver.  6  5), 
and  the  pledge  of  its  continuance  (ver.  7  a).  The 
latter  reference  is,  however,  for  the  Israelites, 
contained  in  the  fruits  of  the  harvest  (Lev.  xxvi. 
4),  and  it  would  be  more  in  accordance  with  the 
tone  of  the  prayer  to  find  in  these  words  the  ex- 
pression of  a  ivish  for  the  continuance  of  uni- 
versal blessings,  this  wish  having  originated  from 
the  recent  appropriation  of  the  pledge  resting  upon 
Divine  promises.  This  interpretation  is  still 
further  recommended  by  the  fact  that  in  the  two 
lines,  ver.  6  6  and  7  a,  the  same  tense  is  used  aa 
in  ver.  1  a,  where  the  optative  is  certainly  meant, 
since  there  is  there  indeed  not  an  answer  of  the 
people  (J.  D.  Mich.,   Stier),  but  an  appropriation, 


3  SO 


THE  SECOND  BOOK  OF  PSALMS. 


and  free  repetition  of  the  blessing  of  the  High 
Priest,  Num.  vi.  2-1  sq.  When  now  ver.  2  puts 
this  blessing  of  Israel  in  direct  relation  to  the 
making  known  God's  ways  and  the  salvation 
(n;,'Di'!)  therein  to  be  obtained  by  deliverance,  it 
is  much  more  natural  to  give  the  words  which 
follow,  a  Messianic  reference  in  the  universal 
sense,  which  is  contained  in  the  blessing  of 
Abraham  (Gen.  xii.  3),  and  to  recognize  the  mis- 
sionary character  of  this  Psalm,  which  appears 
likewise  in  the  hymn  of  Luther:  "Es  woll'  uns 
Gott,  gen'ddig  sein,"  than  merely  to  find  here  a 
manifestation  of  the  goodness  of  God  in  general, 
and  a  lyrical  transition  from  the  national  to  the 
universal  stand  point,  embracing  mankind  (Hup- 
feld),  in  which  God,  in  accordance  with  the  na- 
ture of  Monotheism,  is  designated  as  the  object 
of  the  praise  and  reverence  likewise  of  the  hea- 
then. In  this  state  of  the  case,  likewise,  it  is 
most  natural  to  regard  ver.  3  sq.  as  optative,  and 
only  to  let  the  final  clause  conclude  with  the  fu- 
ture. For  thus  the  clauses,  which  constantly 
implore,  in  believing  appropriation,  the  bless- 
ings promised  and  bestowed,  are  entwined  with 
those  which  proclaim  and  wish  for,  in  accord- 
ance with  the  promises  and  in  the  joy  of  faith, 
the  salvation  to  be  obtained  through  the  bless- 
ings in  Israel,  and  praise  of  God  among  the  hea- 
then. TIihs  there  is  formed  a  chain  ;  the  end  of 
whijh  not  merely  bends  back  towards  the  begin- 
ning, but  has  partly  an  internal  progress,  partly 
opens  an  infinite  prospect.  Hence  the  spiritual 
interpretation  of  the  fruitfulness  of  the  earth, 
(Luther,  Stier,  after  the  older  interpreters)  seems 
to  be  arbitrary.  We  are  to  think  of  a  blessed 
harvest,  which  we  have  reason  to  consider  not 
merely  as  an  occasion  for  the  composition  of  the 
Psalm  (Koster,  Ewald,  Hitzig),  but  at  the  same 
time  as  an  occasion  for  far-reaching  thoughts, 
(Calvin,  Hengst.),  and  as  the  pledge  of  more 
(Venema,  J.  H.  Mich.),  if  not  the  type  of  higher 
blessings  (Stier).  The  attempts  to  put  the  com- 
position in  the  time  of  the  Maccabees  (Olsh.,  Hit- 
zig), or  the  restoration  of  the  kingdom  after  the 
exile  (Ewald),  or  after  the  deliverance  from  the 
Assyrians  under  Hezekiah  (Venema,  and  Von 
Leng.),  are  entirely  without  proofs  and  sup- 
port. 

Str.  I.  Ver.  1.  Cause  His  face  to  shine 
among  us. — The  change  of  the  phrase  "upon 
thee,"  (Num.  vi.  25)  into  "among  us"  is  con- 
nected on  the  one  side  with  the  entire  appropria- 
tion of  the  blessing  of  the  High  Priest,  on  the 
other  side  with  the  purpose  directly  expressed, 
which  latter  is  already  prepared  by  the  change 
of  Jehovah  into  Elohim,  and  appears  as  the  prin- 
cipal thought  of  the  Psalm  by  the  transition  from 
the  indirect  to  the  direct  discourse.  The  expres- 
sion:  among  or  with  us,  accordingly  does  not  in- 
dicate the  nearness  of  the  help  (Geier),  but  the 
accompanying  (Hengst.),  or  better,  the  guiding 
presence  of  God. 

[Ver.  2.  Thy  way — Thy  salvation. — Alex- 
ander: "  Tny  way,  i.  e.,  Thy  mode  of  dealing 
with  Thy  people,  referring  more  particularly 
here  to  providential  favors,  the  knowledge  of 
which  he  hopes  to  see  extended  to  all  nations,  as 
a  means  to  the  promotion  of  still  higher  ends. 
The  pleonastic  phrase   saving  health,  retained  by 


the  A.  V.  from  an  older  one,  has  nothing  corres- 
ponding to  it  in  the  Hebrew,  but  the  single  word 
which  always  means  salvation,  and  is  commonly 
so  rendered." — C.  A.  B.] 

[Str.  II,  Ver.  4.  For  Thou  judgest.— This 
is  not  the  judicial  condemning  and  punishing, 
but  as  Ps.  lxxii.  12  sq. ;  Isa.  xi.  3  sq.,  the  right- 
eous government  of  the  royal  ruler. — [Thou  lead- 
est. — Perowne :  "The  verb  is  the  same  as  in 
Ps.  xxiii.  3,  God  being  the  great  Shepherd  of  all 
nations." — C.  A.  B.] 

[Str.  III.  Ver.  6.  The  earth  hath  yielded 
her  increase. — Moll,  wi  h  most  interpreters, 
renders  the  verb  in  its  natural  sense.  Some, 
however,  as  the  A.  V-,  regard  it  as  the  prophetic 
past,  and  translate  as  future.  Ewald  translates 
it  as  present.  The  natural  reference  is  to  a  re- 
cent harvest,  on  the  b.isis  of  which  the  Psalmist 
prays  the  final  prayer  that:  "God  our  God  may 
bless  us,  and  all  the  ends  of  the  earth  may  fear 
Him."— C.  A.  B.] 

DOCTRINAL    AND    ETHICAL. 

1.  The  congregation  of  the  Lord  can  have  no 
wish  more  acceptable  to  God,  than  that  He  should 
bestow  upon  them  blessings  spiritual  and  bodily,  in 
order  that  their  welfare  and  its  manifest  cause 
may  make  known  to  the  heathen  the  salvation  which 
God  giv,'S  to  those  who,  fear  Him,  and  the  ways 
upon  which  He  brings  this  to  pass.  The  con- 
gregation thus  maintains  its  true  historical  and 
redemptive  position,  and  fulfils  at  the  same  time 
its  missionary  calling. 

2.  The  ground  upon  which  this  hope,  which 
has  grown  up  out  of  faith  in  the  truth  of  God's 
promises  is  based,  that  the  heathen  will  attain 
their  destiny,  is  the  government  of  God  in  the  his- 
tory of  the  world,  which  is  manifest  to  all  na- 
tions, and  is  as  righteous  as  it  is  gracious.  The 
occasion  of  a  prayer  of  this  kind  is  given  in  the 
bestowal  of  a  blessed  harvest,  partly  as  a  testimony 
of  His  power  and  goodness  in  general,  partly  as 
a  seal  of  His  promises,  partly  as  a  pledge  of  ad- 
ditional gracious  guidance. 


HOMILETICAL   AND   PRACTICAL. 

God's  blessing  is  to  be  implored  in  faith,  re- 
ceived with  thanksgiving,  used  in  accordance  with 
God's  will. — The  gifts  of  God  to  His  people  should 
benefit  the  whole  world. — The  righteous  govern- 
ment and  the  gracious  guidance  of  men  are  as 
worthy  objects  of  praise,  as  valuable  foundations 
of  hope. — The  congregation  is  not  only  called  to 
receive  the  Divine  blessing,  but  likewise  to  spread 
it  abroad,  and  should  allow  itself  to  be  properly 
prepared  and  guided  thereto.  The  aim,  hope,  and 
right  of  missionary  work. — The  end,  basis,  and 
means  of  hope  in  missions. — The  end,  way,  and 
guardian  of  our  pilgrimage. — God  would  not  only 
reign  as  monarch  of  the  world,  but  men  should 
know  likewise  the  ways  in  which  He  leads  them. 
— God  not.  only  guides  His  people  in  the  right 
ways,  but  Hequickens  theuiunder  the  way,  Is.lviii. 
11. — God  has  made  known  His  ways  (Ps.  xxv. 
10)  to  His  people  (Ps.  ciii.  7)  that  they  may  walk 
therein,  and  teach  other  nations  to  do  this. — The 
land  has  given  its  increase;  how  is  it  with  the 
people  in  general  ? — How  with  the  congregation  ? 
How  with  thee? 


PSALM  LXVIII. 


381 


Starke:  The  pious  sbare  their  bodily  bless- 
ings with  the  ungodly,  but  these  are  properly  no 
blessings  to  the  latter;  but  spiritual  blessings 
belong  only  to  the  children  of  Uod. — Ah  depends 
upon  properly  knowing  God,  atid  the  way  of  life 
pointed  out  by  Him. — In  the  kingdom  of  God  it 
is  demanded  of  each  and  every  member,  to  be 
fruitful  in  good  works. — God's  grace  makes  no 
man  poor,  but  may  make  him  rich. 

Franke:  God's  grace,  blessing,  the  light  of 
His  countenance,  are  not  for  temporal  blessed- 
ness, but  for  eternal  life. — Tholuck:  Longing 
after  the  most  spiritual  of  all  blessings  that  the 
salvation  from  God  should  arise  in  Israel  and  its 
light  shine  over  all  the  heathen  on  earth. — Guen- 
ther:  These  are  the  true  prophets  and  teachers, 
upon  whose  countenance  the  glance  of  the  Di- 
vine light  still  remains. — Tadbe  :  Prophetic 
glance  at  the  erection  of  the  kingdom  of  God 
among  all  nations. 


[Matt.  Henry  :  We  need  desire  no  more  to 
make  us  happy  than  to  have  God's  face  shine 
upon  us,  to  have  God  love  us,  and  let  us  know 
that  He  loves  us. — We  shall  have  never  the  less 
of  God's  mercy,  and  blessing,  and  favor,  for 
others  coming  in  to  share  with  us. — It  is  good  to 
cast  in  our  lot  with  these  thai  are  the  Messed  of 
the  Lord. — Barnes:  The  happiness  of  man  de- 
pends on  a  knowledge  of  the  principles  on  which 
God  bestows  His  favors ;  for  all  men  are,  in  all 
things,  dependent  on  Him.  Individuals  and  na- 
tions, as  they  follow  the  counsels  of  God,  are 
safe  and  happy;  and  in  no  other  way. — Spur- 
Geon:  Our  love  must  make  long  marches,  and 
our  prayers  must  have  a  wide  sweep  ;  we  must 
embrace  the  whole  world  in  our  intercessions. — 
We  never  know  God  aright  till  we  know  Him  to 
be  ours,  and  the  more  we  love  Him  the  more  do 
we  long  to  bo  fully  assured  that  He  is  ours. — C. 
A.  B.] 


PSALM  LXVIII. 

To  the  chief  Musician,  A  Psalm  or  Song  of  David. 

Let  God  arise,  let  his  enemies  be  scattered : 
Let  them  also  that  hate  him  flee  before  him. 

2  As  smoke  is  driven  away,  so  drive  them  away : 
As  wax  melteth  before  the  fire, 

So  let  the  wicked  perish  at  the  presence  of  God, 

3  But  let  the  righteous  be  glad  ;  let  them  rejoice  before  God  : 
Yea,  let  them  exceedingly  rejoice. 

4  Sing  unto  God,  sing  praises  to  his  name  : 
Extol  him  that  rideth  upon  the  heavens 
By  his  name  J  AH,  and  rejoice  before  him. 

5  A  father  of  the  fatherless,  and  a  judge  of  the  widows, 
Is  God  in  his  holy  habitation. 

6  God  setteth  the  solitary  in  families  : 

He  bringeth  out  those  which  are  bound  with  chains : 
But  the  rebellious  dwell  in  a  dry  land. 

7  O  God,  when  thou  wen  test  forth  before  thy  people, 
When  thou  didst  march  through  the  wilderness ;  Selah : 

8  The  earth  shook, 

The  heavens  also  dropped  at  the  presence  of  God : 

Even  Sinai  itself  was  moved  at  the  presence  of  God,  the  God  of  IsraeL 

9  Thou,  O  God,  didst  send  a  plentiful  rain, 

Whereby  thou  didst  confirm  thine  inheritance,  when  it  was  weary. 

10  Thy  congregation  hath  dwelt  therein: 

Thou,  O  God,  hast  prepared  of  thy  goodness  for  the  poor. 

1 1  The  Lord  gave  the  word  : 

Great  was  the  company  of  those  that  published  it 


382  THE  SECOND  BOOK  OF  PSALMS. 

12  Kings  of  armies  did  flee  apace : 

And  she  that  tarried  at  home  divided  the  spoil. 

13  Though  ye  have  lain  among  the  pots, 

Yet  shall  ye  be  as  the  wings  of  a  dove  covered  with  silver, 
And  her  feathers  with  yellow  gold. 

14  When  the  Almighty  scattered  kings  in  it, 
It  was  white  as  snow  in  Salmon. 

15  The  hill  of  God  is  as  the  hill  of  Bashan ; 
A  high  hill  as  the  hill  of  Bashan. 

16  Why  leap  ye,  ye  high  hills  ? 

This  is  the  hill  which  God  desireth  to  dwell  in ; 
Yea,  the  Lord  will  dwell  in  it  for  ever. 

17  The  chariots  of  God  are  twenty  thousand,  even  thousands  of  angels : 
The  Lord  is  among  them,  as  in  Sinai,  in  the  holy  place. 

18  Thou  hast  ascended  on  high,  thou  hast  led  captivity  captive ; 
Thou  hast  received  gifts  for  men ; 

Yea,  for  the  rebellious  also,  that  the  Lord  God  might  dwell  among  them. 

19  Blessed  be  the  Lord,  who  daily 

Loadeth  us  with  benefits,  even  the  God  of  our  salvation.     Selah. 

20  He  that  is  our  God  is  the  God  of  salvation ; 

And  unto  God  the  Lord  belong  the  issues  from  death. 

21  But  God  shall  wound  the  head  of  his  enemies, 

And  the  hairy  scalp  of  such  a  one  as  goeth  on  still  in  his  trespasses. 

22  The  Lord  said,  I  will  bring  again  from  Bashan, 

I  will  bring  my  people  again  from  the  depths  of  the  sea : 

23  That  thy  foot  may  be  dipped  in  the  blood  of  thine  enemies, 
And  the  tongue  of  thy  dogs  in  the  same. 

24  They  have  seen  thy  goings,  0  God  ; 

Even  the  goings  of  my  God,  my  King,  in  the  sanctuary. 

25  The  singers  went  before,  the  players  on  instruments  followed  after ; 
Among  them  were  the  damsels  playing  with  timbrels. 

26  Bless  ye  God  in  the  congregations, 

Even  the  Lord,  from  the  fountain  of  Israel. 

27  There  is  little  Benjamin  with  their  ruler, 
The  princes  of  J udah  and  their  council, 

The  princes  ot'Zebulun,  and  the  princes  of  Naphtali. 

28  Thy  God  hath  commanded  thy  strength : 
Strengthen,  O  God,  that  which  thou  hast  wrought  for  us. 

29  Because  of  thy  temple  at  Jerusalem 
Shall  kings  bring  presents  unto  thee. 

30  Rebuke  the  company  of  spearmen,  the  multitude  of  the  bulls,  with  the  calves  of 

the  people, 
Till  every  one  submit  himself  with  pieces  of  silver : 
Scatter  thou  the  people  that  delight  in  war. 

31  Princes  shall  come  out  of  Egypt ; 

Ethiopia  shall  soon  stretch  out  her  hands  unto  God. 

32  Sing  unto  God,  ye  kingdoms  of  the  earth ; 
O  sing  praises  unto  the  Lord  ;  Selah : 

33  To  him  that  rideth  upon  the  heavens  of  heavens,  which  were  of  old; 
Lo,  he  doth  send  out  his  voice,  and  that  a  mighty  voice. 


PSALM  LXVIII. 


383 


34  Ascribe  ye  strength  unto  God : 
His  excellency  is  over  Israel, 
And  his  strength  is  in  the  clouds. 

35  O  God,  thou  art  terrible  out  of  thy  holy  places: 

The  God  of  Israel  is  he  that  giveth  strength  and  power  unto  his  people. 
Blessed  be  God. 


EXEGETICAL   AND    CRITICAL. 

Its  Contents  and  Composition. — This  Psalm, 
if  not  the  most  difficult  (J.  D.  Mich.),  is  yet  the 
most  disputed  (Ilupfeld),  on  account  of  many  ob- 
Bcure  allusions,  rare  expressions,  and  doubtful 
readings.     It  is  a  Titan  (Ilitzig),  the  most  glow- 
ing, the  boldest  and  the  most  powerful  hymn  of 
the  whole  collection   (Ilupfeld),  a  Psalm   in   the 
style  of  Deborah,  advancing  to  the   highest  pin- 
nacle of  hymnio    invention    and   representation 
(Uelitzsch).     It  is  reckoned  by  some  to  the  later 
(Gesenius,    Ewald,    Ilupfeld),    by   others  to  the 
latest  (lluding.,  Reuss,  Olsh.),  by  others  still  to 
the  most  ancient  monuments  of   Hebrew  poetry 
(Ue  Wette,  Dutlcher,  Hengst.,  Hilzig,  Uelitzsch), 
because  the  highest    originality   in   figures  and 
words  is  mingled  frequently  in  this  lyrical  work 
of  art,  with  unmistakable  repetitions   of  the   fa- 
vorite words    of  previous   writings.      These,   in 
many  particulars,    still  need   a   satisfactory  ex- 
planation.    Yet  the  Psalm  is   so  transparent  in 
its  chief  features,  so  sublime   and   edifj  ing  that 
it  deserves  and  admits   of   another   application 
than  as  a    "monument  of  exegctical  extremity 
and  skill,"  (Ed.  Reuss,  1851).     The  fundamental 
thought  is  as  clear  as  the  arrangement  and  rhyth- 
mical organization,  namely:   The  celebration  of 
an  entrance  of  God  into  His  sanctuary  on  Zion  after 
a  victory,  and  His  rule  over  the  world  extending  itself 
from  thence.      The  opening  strophe  with  the  very 
first  words  (ver.  1)  awakens  the  most  precious  re- 
membrances of  Israel  by  the  watch-word  of  Num. 
x.  3-5,  and  by  changing  it  into  the  form  of  a  wish 
refers  to  circumstances  in  Israel  in  which  the  re- 
pet  it  ioa  of  those  previous  event  sis  necessary,  and 
is  directly  implored  (ver.  2)  in  order  to  the  ruin 
of  the  wicked  (ver.  3),  as  well  as  the  joy  of  the 
righteous,  it  transports  us  into  the  midst  of  a 
victorious  march  led  by   God   through   steppes, 
in  reference  to  which  the  righteous  are  exhorted 
to  praise   God  with   festive  joy   (ver.  4)   as   the 
Father  and  Helper  of  the  forsaken  (ver.  5),  who 
provides  a  home  for  the  solitary  and  the  prison- 
er,   whilst    the    rebellious   remain   in    the    land 
which  is  scorched  by  the  heat  of  the  sun   (ver. 
6).      Then  follows   a  glance  at  the  providential 
care    of  God  over  His  people  in    the   Arabian 
desert  after  the  exodus  from  Egypt  and  the  re- 
velation on  Sinai  (vers.  7- It'),  with  a  repetition 
of  the  words  of  Deborah,  Judges  v.  4sq.,   which 
go  back   to   Deut.  xxxiii.  2;  coinp.  Ex.   xix.    15 
sq.,  as  Hab.  iii.  depends  upon  this  Psalm.      This 
forms  the   transition   to  the  hope   expressed  in 
vers.  11-14.  of  a  new  victory  over  hostile  kings. 
For  the  Divine  names,  Adonai  and  Shaddai,  af- 
ter the  use  of  Elobim  eleven  times,   the  words 
ver.  13,  and  the  absence  of  preterites  are  in  fa- 
vor of  the  supposition  that  the  reference  here  is 
no  longer  to  previous  events,  but  expected  ones, 
although  in  allusion  to  the  fact  that  previous 


events  are  to  be  repeated,   namely,  the  decision 
by  God's  oracle  and  the  celebration  of  the  vic- 
tory by  festival  choirs  of  women.      By  this  vic- 
tory it  is  established  that  Zion  has  been  chosen 
by  Jehovah  for  the  abiding  habitation  of  histo- 
rical revelation  (vers.  15,  10),   notwithstanding 
its   littleness   in  comparison   with    other   moun- 
tains.    It  is  comparable  with  Sinai   in  holiness, 
and  likewise  protected,  as  well  as  honored   by 
the  presence  of  God,  surrounded   by  His  angelic 
hosts  (vers.  17,   18).      Israel  now  likewise  feels 
that  he  is  supported  and  delivered  by  this  God 
and  Lord  (vers.  19,  20),  and  can  aafely  reckon 
upon    the   ruin    of  his   enemies    (vers.    21-23.) 
God's  festal  march  of  victory  will  be  seen  (vers. 
24,  25);  all  the  tribes  of  the  people  will  praise 
Him    (vers.    26,    27);   the   consequences   of  this 
act    of  judgment  and    deliverance    will    be   felt 
throughout  the  whole   earth,   whilst  the  great 
monarchies  will  submit  themselves  and  mighty 
kings    with    their    people   will   turn    to   God   in 
homage  (vers.  28-31 ),  and  they  are  summoned  to 
do    this   because   He  thunders   down    from   the 
highest  heavens  of  old  upon  the  rebellious  (vers. 
32,  33),  but  to  His  people,  over  whom  His  glory 
rules  frotn  His  sanctuary,  He  gives  power  from 
on  high.     Hence  all  the  world  should  acknow- 
ledge    God's   power,    and    Israel   should   praise 
Him  (vers.  34,  3">). 

It  follows  from  this  survey  with  sufficient 
clearness,  that  this  Psalm  is  not  a  direct  prophecy 
of  Christ,  as  to  His  advent,  His  saving  doctrine, 
His  triumphant  ascension  to  heaven,  His  all-em- 
bracing sovereignty  and  Divine  glory  (J.  H. 
Mich.,  after  the  fathers  and  most  of  the  older 
theologians,  especially  in  connection  with  the 
citation  of  ver.  18  in  Eph.  iv.  8).  Moreover  it 
does  not  admit  of  a  merely  spiritual  application 
(Flamin.,  Calvin)  and  typical  interpretation 
(Sticr),  but  it  has  a  Messianic  meaning,  yet  not 
through  the  prophetic  idea  of  the  reunion  of  the 
divided  kingdoms  and  the  restoration  of  the  mo- 
narchy (Htipf.),  but  through  the  proclamation  of 
the  spreading  of  the  Divine  kingdom  among  the  hea- 
then by  means  of  the  victorious  deeds  of  the  Cod  of 
historical  revelation,  who  is  enthroned  upon  Zion  as 
in  heaven.  If  this  fundamental  thought  is  not 
recognized,  the  Psalm  falls  asunder  into  two 
parts,  and  there  is  left  on  the  one  side,  merely 
the  sanctuary  of  God  (J.  D.  Mich.),  or  His  holy 
majesty  (Clause),  or  His  march  of  victory  (Her- 
der), on  the  other  side  the  general  feelings,  re- 
membrances and  hopes  of  the  people  (Reuss.). 
These  are  then  the  subject  and  form  the  contents 
of  a  festival  hymn,  which  can  be  put  in  almost, 
any  time  that  we  may  desire,  if  we  either  look 
away  altogether  from  definite  historical  events 
as  an  occasion  for  its  composition,  and  merely 
rec  ignize  the  lyrical  shaping  of  a  general  i 
or  if  we  likewise  entirely  reject  the  composition 
by  David,  as  stated  in  the  title.  Accordingly  it 
has  been  actually  placed  in  the  times  of  the  Mac- 


381 


THE  SECOND  BOOK  OF  PSALMS. 


cabees  (Olshausen),  especially  with  reference  to 
the  consecration  of  the  Temple,  1  Mace.  v.  (Ilud- 
inger),  in  the  time  of  the  rule  of  the  Ptolemies 
or  the  Seleucidae  (Reuss),  in  the  period  of  the 
exile  or  shortly  afterwards  (Ewald,  Koster,  Hup- 
feld),  in  the  time  of  the  struggle  of  Josiah  with 
the  Egyptian  king  Necho  (Thenius),  of  Hezekiah 
with  the  Assyrians  (Kimchi,  Bottcher),  of  the 
confederate  kings  Jehoshaphat  and  Joram  with 
Moab  and  Edom.  2  Kings  iii.  (Hitzig),  in  the  time 
of  Solomon  (De  Wette).  There  are  points  of 
contact,  but  always  at  the  same  time  serious  ob- 
jections to  these  references.  The  reasons  ad- 
duced against  the  time  of  David  and  his  compo- 
sition of  the  Psalm  however  are  very  weak.  The 
mention  of  the  Temple  may  be  explained  as  in 
Ps.  v.  7,  and  the  combination  of  ./Ethiopia  which 
was  never  at  war  with  Israel,  with  Egypt  the 
beast  of  the  reed,  shows  clearly  that  the  refer- 
ence here  is  not  to  a  victory  over  Egypt  and 
Cush,  but  that  these  are  the  representatives  of 
the  heathen  monarchies  in  general  (Hengsten.). 
Since  now  Assyria  is  not  mentioned  here  as  one 
of  these  powers  ;  since,  furthermore,  Zebulon 
and  Naphtali  are  mentioned  along  side  of  Judah 
and  Benjamin,  and  indeed  with  reference  to  a 
joint  celebration  of  victory  in  Jerusalem,  finally, 
since  Jehovah  marches  with  them  in  the  ark  of 
the  covenant ;  we  are  led  back  to  times  previous 
to  and  not  subsequent  to  the  division  of  the  Da- 
vidic  empire  or  indeed  the  exile,  and  certainly 
back  of  Solomon,  for  his  government  was  through- 
out peaceful.  In  this  state  of  affairs,  however, 
it  is  unnecessary  to  remain  satisfied  with  the 
time  of  David  in  general  (Calvin).  We  may 
think  of  the  removal  of  the  ark  to  Mount  Zion, 
2  Sam.  vi.  (most  of  the  older  interpreters, 
finally,  Stier,  von  Hofmann),  or  of  the  triumphal 
return  after  the  happy  issue  of  a  war,  and  in- 
deed in  the  last  case,  not  so  much  of  the  war 
with  the  Syrians  and  Edomites,  2  Sam.  viii.  or  x. 
(Cler.,  Rosenm.).  as  with  the  Ammonites  and  Sy- 
rians, 2Sam.  xi.  (Flam.,  Thol.,  Hengsten.,  Reinke, 
et  aL).  It  is  best  however  not  to  think  of  the  go- 
ing forth  of  the  ark  at  the  beginning  of  the  war 
(Venema,  etal.),  or  of  the  celebration  of  victory 
at  its  close,  but  in  accordance  with  the  tone  and 
course  of  thought,  of  the  expression  of  the  cer- 
tainty of  victory  which  is  in  part  prophetic,  in 
the  course  of  this  perilous  war,  which  extended 
into  the  second  year  (Delitzsch),  on  which  occa- 
sion the  ark  of  the  covenant  was  carried  forth 
with  the  army,  2  Sam.  xi.  11. 

Sir.  I.  Ver.  1.  Let  God  arise. — Elohim  is 
used  here  instead  of  Jehovah  (Numb.  x.  35).  We 
are  to  take  the  verb  as  the  imperfect  instead  of 
the  imperative,  yet  not  as  a  future  (most  inter- 
preters), or  as  a  hypothetical  present  (Vatabl., 
De  Wette,  Hengstenberg,  Hitzig).  For  in  the 
one  case  we  would  have  a  promise,  in  the  other, 
a  clause  of  general  application.  But  we  have 
noihing  to  do  with  either  of  these,  but  with  an 
expression  of  prayer  in  the  repetition  of  those 
words  with  which  Moses,  in  marching  through 
the  wilderness,  after  each  halt,  called  upon  the 
ark  of  the  covenant  to  arise  and  go  forward,  not 
as  if  the  ark  was  called  God  Himself  (the  Rab- 
bins), but  because  the  pillar  of  cloud  and  fire, 
the  sign  of  the  Divine  presence,  rested  upon  it. 
[Ver.  2.  It  may    be    that   the  figures  of  this 


verse,  smoke  and  war,  were  suggested  by  the 
pillar  of  cloud  and  fire,  as  Hupfeld  and  Herder 
contend.  At  nil  events,  they  are  frequent  in  the 
Scriptures,  especially  in  connection  with  Theo- 
phanies,  comp.  Psalms  xxxvii.  20;  xcvii.  5; 
Hos.  xiii.  3  ;  Mic.  i.  4.— C.  A.  B.] 

Ver.  4.  Cast  up  a  highway  for  Him* 
who  driveth  along  through  the  steppes, 
Jah  is  His  name. — The  name  Jah,  shortened 
from  Jehovah,  is  first  found  in  Ex.  xv.  2,  and  is 
probably  derived  from  this  passage,  as  likewise 
Ps.  cxviii.  14;  Is.  xii.  2.  But  that  the  entire 
formula,  of  casting  up  (namely  a  highway,  Isa. 
lvii.  14;  lxii.  10)  through  the  pathless  wilder- 
ness, has  been  derived  from  Is.  xl.  3  (Hupfeld), 
is  a  supposition  as  ungrounded  as  the  assertion 
(Hitzig)  that  the  previously-mentioned  words 
from  Numb.  x.  have  originated  from  this  Psalm. 
The  reverse  is  true  in  both  cases.  The  plural 
n)31JI  is  certainly  not  to  be  derived  from  31.1?= 
evening,  and  to  be  referred  to  the  region  of  the 
evening  (Septuagint,  Vulgate,  etal.),  or  that  of 
sunset=gloom  of  misery  and  night  of  misfor- 
tune, over  which  the  Lord  advances  and  lead3 
His  people  to  the  sunrise  (Schegg),  or  to  be  re- 
garded in  the  sense  of  clouds=heaven  (Chald., 
Rabbins),  from  whence  the  Lord  is  to  come.  It 
is  the  plural  from  D31^=sandy  desert,  which  is 
found  not  only  between  Babvlon  and  Canaan,  or 
in  Arabia,  but  likewise  on  the  Jordan. 

Ver.  0.  God,  who  maketh  the  solitary  to 
dwell  at  home. — These  are  not  the  childless 
(Ps.  cxiii.  9)  who  are  promised  a  numerous  pos- 
terity, but  the  forsaken,  who  are  to  have  a  home 
given  to  them,  Is.  lviii.  7  — [Leadeth  forth 
prisoners  into  prosperity. — rn'TCMD  is  found 
only  here.  It  is  interpreted  by  most  of  the  an- 
cient versions,  the  Rabbins,  A.  V.,  et  al.,  as= 
chains,  as  if  it  were  related  to  "li^p.  But  Symm. 
renders:  tig  airdlvaiv,  and  the  Syriac:  "into 
abundance."  Hupfeld  regards  it  as  equivalent 
to  the  more  usual  J1'1L?3,  Ecc.  ii.  21,  from  "ICO, 
a  later  Hebrew  and  Aramaic  form  for  "^,,  and 
thus  properly=the  true  condition,  prosperity. — 
Only  the  rebellious. — This  is  stronger  and 
better  than  the  "  but  "  of  A.  V.  The  rebellious 
are  those  who  refuse  the  guidance  of  the  God  of 
grace.  These  are  obliged  to  remain  in  the  dry 
and  parched  land,  in  the  wilderness,  and  "  do 
not  come  into  the  land  which  is  fructified  by  the 
waters  of  grace,  and  shine  in  fresh  green  and 
rich  fruits  "  (Delitzsch).— C.  A.  B.] 

Str.  II.  Ver.  8. —Yon  Sinai  before  the 
face  of  Elohim,  the  God  of  Israel. — Sinai 
is  not  mentioned  as  the  primitive  throne  of  God, 
but  as  the  scene  of  His  majesty,  as  well  as  the 
giving  of  the  law  and  its  terrors,  and  as  the 
starting-place  of  His  march  towards  Canaan,  in 
contrast  with  the  second  throne  on  Zion  (Hup- 
feld after  Geier,  et  al.).  The  PIT  is  not  to  be  con- 
nected with  Elohim  (Luther,  Calvin),  but  with 
Sinai,  and  the  expression  is  derived  from  Judges 
v.  5.     From  that  song  of  Deborah  is  likewise  de- 


[*  Perowne  :  "  The  figure  is  borrowed  from  the  custom  of 
Fastern  monarchs,  who  pent  heralds  and  pioneers  before 
them  to  make  all  the  necessary  preparations — to  remove 
obstructions,  etc.,  along  the  route  which  they  intended  to 
fol'ow.  Great  military  roads  were  mostly  the  work  of  the 
Roniai  s,  and  wero  almost  unknown  before  the  Persian  and 
Grecian  periods." — C.  A.  B.] 


PSALM  LXVIII. 


385 


rived  the  expression:   "the  heavens  dropped," 
namely,  the  rain. 

Str.  III.  Ver.  9.  Richly   with   rain   didst 
Thou  sprinkle  Thine  inheritance. — The  re- 
ference here  is  hardly  to  storms  to  fructify   the 
land  (J.  D.  Mich.,  Bottcher),  or  those  giving  vic- 
tory (Herder),  but   either  to  the  manna  as  the 
bread  of  heaven  (Jos.  vi. ;  Pss.  lxxviii.  24 ;  cv. 
40),  expressly  called  rain  from  heaven,  Ex.  xvi. 
4;  Ps.  lxxviii.  23  (Venema,  Schnurrer,  De  Wette, 
Stier,  Reuss,  Hupfeld),  or  figurative,  not  of  the 
outpouring  of  the  Holy  Spirit  (the  older  inter- 
preters), but  of  the  bestowal  of  gifts  (Rosenm., 
Hengstenberg,   Delitzsch),    which    come    down 
from  heaven  as  the  rain  of  willingness,  that  is, 
freely,   richly    (Job  xxxvii.  6  ;  Ps.  ex.  3),  upon 
the  land  of  Jehovah  (Hos.  ix.  3),  which  is  like- 
wise called  the  inheritance  of  God  in  2  Mace.  ii. 
4  (Hitzig,  Delitzsch).     That  we  are  to  think  first 
not  of  the  people  (Hupfeld)  but  of  the  land  (Cal- 
vin), follows  from  ver.  10,  where  it  is  said  that 
in  it  (not  among  them)  God's  living  creatures 
found  their  dwelling-place  (3ET).     This  expres- 
sion shows  at  the  same  time  that  we  are  not  to 
think  of  God's  creatures  in   general   (Geier,  J. 
D.  Mich.,  et  al.),  or  of  the  quails  of  the  wilder- 
ness parallel  with  the  manna  (Schnurrer,  Hup- 
feld), but  of  the  congregation,  whether  we  find 
it  designated  thereby  as  the  complex  of  a  flock 
of  living  creatures,   1  Sam.  xviii.  18   (Rabbins, 
Calvin,  et  al.),  after  the  Arabic:=people  (Hitzig), 
or  as  the  little  creature— herd  of  God,  Micah  vii. 
14  ;  Ps.  lxxix.  19  (Luther,  et  al.,  Delitzsch),  or  go 
back  to  the  root  in  and  accept  the  meaning :  tent- 
circle,  circular  encampment  (2  Sam.  xxiii.  11, 13). 
Str.  IV.  Ver.  11.  The  Lord  gives  the  word 
(o/   authority). — The  word    means  here    hardly 
merely   news,   namely,  of  the  victory,  but  with 
this  reference   rather,  song,   hymn   of  triumph 
(Calvin,   Hupfeld).      Since  however  the  female 
chorus  of  victory  is  mentioned  directly  in  con- 
nection with  the  division  of  booty,  and  it  is  bet- 
ter to  regard  10X  as  a  Divine  word,  either  of 
promise    (Ps.   lxxvii.   8)    or  of   powerful   effect 
(Hab.  iii.  9),  and  it  is  designated  in  ver.  33,  as 
in    Is.   xxx.   30,  as    the    sound    of  thunder,  and 
Zech.  ix.  14,  as    the    blast   of   a   trumpet,  we 
have  here  to  think  not  of  the  watch-word  in  war 
(Herder,  et  al.),  but  rather  of  the  word  of  power 
(Delitzsch,  in  part  Reuss,  G.  Baur),  which  not 
only  commands  the  war  and  promises  the  vic- 
tory, but  brings,  effects  and  gives  the  victory. 
There  is  no  reference  here  to   the  preaching  of 
the  gospel  (older  interpreters). 

Ver.  12.  The  kings  of  hosts  are  in  ironical 
contrast  (Bottcher)  with  Jehovah  Sabaoth.  The 
correct  translation  :  flee,  was  originally  derived 
from  the  Rabbins.  Previously  the  word  was  de- 
rived from  1T=:love,  unite  oneself,  rather  than 
from  "TU. — She  that  abideth  at  home,  is  not 
the  congregation  of  Israel  (Rabbins),  but  the 
mistress  of  the  house,  "the  woman  in  the  tent," 
Judges  v.  24. 

Ver.  13.  Would  you  lie  between  the 
hurdles  ?  The  wings  of  the  dove  are 
overlaid  with  silver,  etc. — The  translation: 
although  you  now  lie  between  sooty  pots,  you 
will  become  white  and  shining  as  the  wings  of  I 
25 


the  dove   (Rabbins,  Calvin,   [A.  V.],  et   al.),  is 
certainly  false.     We  are  not  only  to   strike  out 
the  "although  now,"  which   is  inserted  in  the 
text,  but  likewise  to  put  instead  of  sooty  pots 
either:    boundaries  (Chald.,  Jerome),   or:  hur- 
dles (Kimchi).  If  the  former  should  be  adopted, 
however,  the  sense  could  not  be:  if  you  lie  be- 
tween the  boundaries,  that  is  to  say,  on  the  field 
in  order  of  battle,  you  will  shine  (in  the  splen- 
dor of  arms)  as  the  wings  of  the  dove  (Luther, 
Geier).     For  the  dove  is  a  figure  of  peace  or  of 
rapid   flight.     The  two  chief  explanations    are 
then   in  this  direction,  whether   we  retain  the 
meaning:  boundaries  (Rosenm.,  Bottcher,  Stier, 
Hengstenberg),  or  put  in  place  of  this :  hurdles, 
Gen.  xlix.   14;  Judges  v.    16   (Hupfeld,    Hitzig, 
Delitzsch).     The    reference  is   certainly  to    the 
rest  of  the  peaceful  land  and  the  shepherd's  life, 
which  is  likewise  recognized  in  the  untenable  in- 
terpretation :  women   drinking    (J.    D.    Mich.). 
If  now  the  dove    is   regarded  as  the  figure   of 
peace  or  of  domestic  life,  and  at  the  same  time 
we  recognize  the  fact  that  the  emphasis  is  upon 
its  shining  play  of  colors,  we  may  take  the  clause 
either  as  scornful,  and  as  a  reproachful  question, 
whether  they  resign  themselves  to  the  idle  and 
easy  rest,  and  gaze  at  the  play  of  colors  of  the 
flying  dove  (J.  D.  Mich.,  Herder,  Koster),  or  we 
may  take  it  as  a  promise  that  after  the  victory, 
in  peace  the  wings  of  the  dove,  that  is  to  say, 
the  people  of  Israel  (Schnurrer)  as  the  dove  of 
God  (Delitzsch),  Ps.  lxxiv.  19;   Hos.  vii.  11  ;  xi. 
11,  or  their  women  (Munting.,  De  Wette,  Reuss) 
will  be  brilliant  in  the  jewels  of  the  booty  which 
is   rich   in  gold  and  silver.     This,  then,  in  the 
spiritual  interpretation,  is  referred  to   the  fact 
that  the  manifold  gifts  of  the  Holy  Spirit  unfold 
their  splendor  in  the  people  (Stier).     If  now  it 
is  objected  to  this,  that  it  is  not  the  dove  or  its 
neck,  but  its  ivings  which  afford  the  point  of  com- 
parison, and  this  is  the   correct   view,  and  we 
think  accordingly  of  rapid  flight,  then  it  is  not 
the  members  of  Israel  which  are  designated  by 
these  expressions,  nor  the  gold  and  silver  field- 
badges  of  the  enemy  which  are  part  of  the  booty 
(Maurer),  but  these  wings  themselves;  and  the 
glance  is  inclined  to  their   glistening   richness, 
because  it  is  to  be  the  booty  of  the    Israelites. 
Whether  now  we  are  to  regard  this  again  as  a 
promise  and  a  mere  figure  of  the  brilliant  lot 
appointed  to  the  people  of  Israel  in  the  lap  of 
future  peace  (Hengstenberg),  or  as  a  description 
of  the  real  booty  in  order  to  inflame  them  with 
a  zeal  in  pursuit  of  it.  and  as  a  reproachful  re- 
proof of  those  who  would  remain  lying  in  peace- 
ful pursuits  or  between  their  boundary  stakes 
(Bottcher,  von  Hofmann),  depends  partly  on  the 
general  view  of  the  context,  and  partly  whether 

we  take  the  particle  U%,  which  begins  the  clause, 

as  a  conjunction=if,  or  as  an  interrogative  par- 
ticle. We  decide  for  the  latter,  since  such  ques- 
tions of  astonishment  are  used  in  connection 
with  warlike  scenes,  2  Sam.  xxiii.  10;  1  Mace, 
vii.  45  sq.;  Judith  xv.  4  sq.  Moreover  the  re- 
ference back  to  Gen.  xlix.  14  ;  Num.  xxxii.  5  sq. ; 
Judges  v.  16,  is  manifest,  and  the  mingling  of 
ideas  and  figures  is  avoided  (Delitzsch),  and 
there  is  evident  not  only  a  thought  clear  in  it- 
self expressed  in  a  natural  and  easily  under- 


386 


TIIE  SECOND  BOOK  OF  PSALMS. 


stood  figure,  but  at  the  same  time  a  real  ad- 
vance in  the  discourse. 

Ver.  14.  When  the  Almighty  scattered 
kings  in  it,  it  snowed  on  Zalmon  (=dark 
mountain). — God  is  designated  as  Shaddai,  which 
only  occurs  once  more  in  the  Psalms  (Ps.  xci.  1) ; 
and  in  the  prophets  only  in  Joel  i.  15;  Is.  xiii. 
6;  Ezek.  i.  24;  in  the  Pentateuch  only  in  Num. 
xxiv.  4,  16;  then  in  Ruth  i.  20,  21.  It  is  used 
however,  30  times  in  Job,  whilst  the  fuller  form 
el  shadda'i  is  found  as  characteristic  (Ex.  vi.  3) 
for  the  time  of  the  Patriarchs,  Gen.  xvii.  1 ; 
xxviii.  3;  xxxv.  11;  xliii.  14;  xlviii.  3  (in  the 
Samaritan  text  likewise  xlix.  25),  and  besides 
only  in  Ezek.  x.  5.  Now  this  is  connected,  not 
so  much  with  the  ancient  character  of  the  Psalm 
(G.  Baur.),  or  with  the  derivation  of  this  verse 
(Olsh.),  as  well  as  the  two  preceding  (Hupfeld, 
et  al.),  from  an  ancient  song,  as  with  the  fact 
that  almost  all  the  names  of  God  are  found  dis- 
tributed in  appropriate  places  in  the  Psalm.  In 
accordance  with  the  context,  the  Hebrew  verb, 
which  properly  means:  "spread  out,"  is  re- 
garded by  most  interpreters  as="  scattered," 
and  "in  it"  is  referred  to  the  country,  whether 
Moab  or  some  other  one  and  the  kings  are  re- 
garded as  hostile  princes  and  captains.  For  the 
interpretation  of  the  latter  as  princes  of  Israel 
and  as  types  of  the  elect  of  God  (Aben  Ezra, 
Stier)  or  as  regents  set  up  here  and  there  by 
God,  through  whom  light  comes  in  the  darkness 
(Luther,  llosenm.),  corresponds  neither  with 
the  words  nor  the  thought  of  the  text.  It  is 
true  we  might  translate:  "have  a  snowy  aspect, 
be  as  white  as  snow,  to  be  pure,  shine"  (Rddigrr 
in  Ges.  Thesaur.,  Hitzig),  instead  of  "enow," 
but  the  reference  to  snow  must  not  be  left  out  of 
view.  The  kings  here  might  be  compared  with 
a  light  illuminating  the  darkness ;  but  their 
being  scattered  can  be  better  represented  by 
the  figure  of  the  falling  of  snow ;  or  even  the 
consequence  of  this  by  the  figure  of  a  snowy  ap- 
pearance. Neither  of  these  figures  agree  with 
the  disputed  meaning  of  Zalmon :  darkness, 
6hade  (Chald.,  Theod.,  Rabbins,  Reuss.),  but 
both  are  in  accordance  with  the  reference  to 
Judges  ix.  48,  where  the  mountain  Zalmon 
(Sept.,  Syr.)  south  of  Shechem,  is  mentioned, 
whose  name  may  be  connected  with  Zelem= 
shadow,  on  account  of  its  well-known  richness 
in  forests,  and  notwithstanding  its  comparative 
unimportance,  might  be  chosen  here  on  account 
of  its  name,  which  to  the  Hebrew  ear  was  adapt- 
ed for  a  play  upon  words  (snow  on  the  dark 
mountain  or  black  forest).  Now  we  have  in  the 
text  not  D=as  on  Zalmon,  but  3=reither :  on  or, 
in  the  manner  of  Zalmon.  In  connection  with 
the  little  height  and  southerly  position  of  this 
mountain,  we  cannot  think  of  a  snowy  mountain 
or  a  usual  and  frequent  fall  of  snow.  Thus  all 
the  explanations  are  excluded  which  find  a  com- 
parison between  the  brilliancy  of  the  booty 
which  has  fallen  from  the  fugitives  (Von 
Hofmann),  or  the  bleeding  bones  of  the  slain 
(Rivet.,  De  Wette,  et  al.),  and  the  snow  of  Zal- 
mon, or  regard  the  snow  whiteness  of  the  dark 
mountain  as  a  figure  of  the  encouragement  of 
the  previously  sorrowing  Israel  (Calvin,  J.  H. 
Mich.,  Hengst.,  et  al.).  ■  These  explanations  gain 
a  supportable  sense  at  the  most  only  when  Zal- 


mon is  at  the  same  time  brought  forward  as  a 
place  either  of  battle  or  of  refuge  to  the  fugi- 
tives (Delitzsch),  or  when  there  is  found  in  the 
clause:  " then  snow  fell  on  Zalmon,"  a  figura- 
tive expression  of  the  thought:  then  the  moun- 
tain, to  celebrate  this  jovous  event,  clothed  it- 
self in  a  bright  garment  of  light  (Wetzstein  in 
Delitzsch's  Com.).  But  for  such  a  geographical 
and  historical  reference  of  the  clause  with  re- 
spect to  the  foundation  of  the  figure,  as  the  moun- 
tains of  Hauran,  consisting  of  black  rocks  with 
the  doubtful  name  of  Asalmanos  in  Ptolem'aos 
for  one  of  its  mountains  (Wetzstein),  or  a  high 
mountain  of  somewhat  the  same  name  among 
the  mountain  peaks  of  Bashan  (Bottcher)  would 
be  more  appropriate  than  the  mountain  near 
Shechem,  previously  the  only  one  of  the  name 
known  which  yet  could  not  be  put  for  the  entire 
laud  (Von  Leng.,  Hengst.).  If  we  could  put  the 
battle  there,  it  would  be  much  more  natural 
likewise  to  regard  the  snowing  as  simply  histo- 
rical than  to  vex  ourselves  with  doubtful  figures 
which  can  only  be  understood  by  suggestion. 
With  this  agrees  the  interpretation  that  the  fall 
and  ruin  of  many  kings  has  been  designated  as 
a  snowing  of  the  slain  (De  Wette),  especially  of 
kings  in  the  black  mountains  (Bottcher,  Thol. ). 
In  this  case,  again,  the  interpretation  that  the 
fall  of  snow  in  question  rendered  the  flight  of 
the  fugitives  more  difficult,  or  cut  off  all  places 
of  refuge  (De  Dieu),  would  be  more  natural  than 
the  supposition  of  a  scornful  citation  from  an 
ancient  hymn  of  victory  in  accordance  with 
which  the  rough  weather  on  Zalmon  situated 
somewhat  in  the  south  would  be  given  as  a  rea- 
son for  the  disinclination  to  march  forth  to  the 
mountain  situated  in  the  north  (Herder,  Hupf.). 
Since,  however,  there  is  no  historical  statement 
here,  but  rather  a  prophetical  declaration,  we 
are  rather  led  to  a  figurative  mode  of  expression, 
whose  sense,  however,  is  as  obscure  as  its  foun- 
dation and  occasion  is  unknown.  With  this  re- 
sult, the  translation :  "and  snowy  bright  it  shines 
in  the  dark  "  (Reuss)  must  likewise  rest  satisfied. 
Str.  V.,  vers.  15,  16.  A  mountain  of  God 
is  the  mountain  of  Bashan,  a  mount  full 
of  peaks,  the  mountain  of  Bashan.  Why 
do  ye  look  with  envy,  ye  many  peaked 
mountains,  on  the  mountain  on  which 
God  has  chosen  to  dwell? — The  sense  is 
the  same  whether  we  regard  these  and  the  fol- 
lowing words  as  vocatives  as  an  address  to  the 
mountains  (Munting.,  De  Wette,  Reuss)  or  as  a 
simple  sentence  (most  interps.).  The  mountains 
of  Bashan  consisting  of  basalt,  now  rising  up 
like  columns  into  sharp  points,  and  then  conical 
in  truncated  peaks,  even  if  we  do  not  reckon  in 
lofty  Hermon  (Olsh.,  Hupf.,  Hitzig),  as  boldly 
formed  masses  of  rock  of  gloomy  majesty,  make 
the  impression  of  antiquity  and  invincibility 
when  compared  with  the  Cis-Jordanic  moun- 
tains, especially  with  Zion,  which  consist  of  po- 
rous limestone  and  milder  forms  (Delitzsch). 
They  are  thus  adapted  to  a  figure  of  worldly 
power  in  contrast  with  the  congregation  of  God. 
Besides  they  were  for  the  most  part  inhabited 
by  heathen  nations  hostile  to  the  people  of  Is- 
rael. The  reference  here  is  to  lurking  (Sept., 
Isaki,  Kimchi),  and  so  crafty  and  hostile  (Aquil., 
Jerome),  or  envious  and  jealous  looking  over  at 


PSALM  LXVIII. 


587 


them  (J.  H.  Mich.,  and  most  interps.),  not  to 
the  leaping  of  these  many-peaked  mountains 
(Chald.,  Luther),  nor  coagulated  (Sept.),  stiff 
with  ice  (J.  H.  Mich.).  Yet  it  is  unnecessary 
to  think  of  the  actual  hostility  of  those  nations 
(Bottcher,  Ewald,  Hengst.)  The  use  of  this  ex- 
pression in  order  to  contrast  Bashan  with  Zion 
is  explained  not  only  from  the  dangers  threaten- 
ing the  Theocracy  from  the  north,  but  is  occa- 
sioned by  the  fact,  that  notwithstanding  the  pre- 
vious conquest  of  Bashan  by  Moses,  these  moun- 
tains were  not  selected  as  the  seat  of  the  Theoc- 
racy (Herder,  De  Wette),  although  they  as  Sinai 
were  ancient  mountains  of  God,  properly  a 
mountain. of  gods  (J.  H.  Mich.,  Hupf.,  Hitzig) 
Ps.  xxxvi.  6,  and  not  a  ridge  of  godlike  great- 
ness (Bottcher),  one  favored  by  God  (Hengst.), 
a  high  mighty  mountain  (De  Wette,  et  al.),  or 
one  conspicuous  as  a  basaltic  mountain  above 
all  other  creations  of  God  (Delitzsch).  From 
the  erroneous  opinion  that  the  mountain  of  God 
could  only  mean  Zion  (finally  again  Stier),  the 
ancient,  versions  and  interpreters  have  made  it 
the  subject  of  the  clause  and  the  mountain  of 
Bashan  the  predicate  and  found  the  sense:  the 
mountain  of  God  is  a  fruitful  mountain;  Bashan 
being  taken  as  the  type  of  fruitfulness.  Then 
they  put  the  heights  in  the  place  of  the  many 
peaks,  because  they  did  not  understand  the 
vowel  points,  and  explained  it  symbolically  of 
spiritual  elevation.  Only  since  J.  D.  Mich,  and 
Herder  has  the  true  interpretation  been  known, 
to  which,  however,  Rivetus  (comm.  in  pss.proph. 
Amst.  1M45)  pointed  in  vain. 

Ver.  17.  The  chariots  of  God  are  my- 
riads, thousands  and  again  thousands, 
the  Lord  among  them—  [it  is)  a  Sinai  in 
sanctity. — Over  against  the  warlike  powers  of 
the  kings  of  hosts  (ver.  12),  the  infinitely  supe- 
rior power  of  God  is  designated  with  expressions 
which  are  derived  from  the  characteristics  of 
warlike  power,  Ps.  xx.  7;  Hab.  iii.  8,  15,  and 
are  therefore  symbols  not  only  of  sovereign 
power  (Hengst.),  but  at  the  same  time  of  trium- 
phant victory  (Schnurrer).  They  remind  us, 
on  the  one  side,  of  the  fiery  horses  and  chariots 
that  carried  up  Elijah  and  surrounded  Elisha  to 
protect  him  (2  Kings  ii.  11;  vi.  17),  and  on  the 
other  of  the  holy  myriads  (Deut.  xxxiii.  2)  sur- 
rounding God  on  Sinai,  and  therefore  bringing 
before  the  soul  the  innumerable  angels  of  God 
(Dan.  vii.  10;  Matt.  xxvi.  53).  And  thus  they 
lead  in  this  passage  not  to  the  ascension  of  Christ 
(most  of  the  older  interps.),  but  yet  symbolize 
more  than  Divine  providence  and  help  (Calvin), 
namely,  the  all-conquering  presence  of  the  God 
of  revelation  and  holiness  on  Zion  in  its  analogy 
with  His  previous  presence  on  Sinai.  In  favor 
of  this  is  likewise  the  final  clause  of  ver.  17, 
which  is  not:  on  Sinai  in  the  sanctuary  (Sept., 
Vulg.,  Chald.  [A.  V.]),  but  either:  Sinai  in  the 
sanctuary  (most  interps.  after  L.  de  Dieu),  or: 
a  Sinai  in  holiness  (Delitzsch).  The  latter  gives 
the  most  suitable  sense :  that  Zion  affords  a 
sight  as  Sinai  afforded  it  when  God  in  His  ap- 
pearance surrounded  it  with  holiness.  The  for- 
mer interpreters,  however,  would  give  the  dis- 
torted thought  that  Sinai  now  or,  as  it  were,  has 
entered  into  the  sanctuary,  and  thus  Zion  has 
become  a  secoud  Sinai,  in  an  unclear  form.    For 


it  is  much  less  natural  to  suppose  that  Zion  it- 
self has  become  Sinai  by  the  presence  of  the  ark 
with  the  tables  of  the  law  than  to  be  reminded  of  the 
presence  of  God  in  the  midst  of  innumerable  multi- 
tudes of  His  angels  (Deut.  xxxiii.  2),  the  latter, 
however,  not  as  Gal.  iii.  19;  Heb.  ii.  2  (Hengst.) 
as  the  mediator  of  the  law-giving,  but  as  the  com- 
pany surrounding  His  throne  and  as  heavenly  at- 
tendants in  general.  We  have  to  do  here,  how- 
ever, not  with  these  servants  and  their  use,  but 
with  a  beholding  the  glory  of  the  God  who  manifests 
Himself  on  Zion  as  on  Sinai  as  the  heavenly  king, 
and  our  attentiot}  is  drawn  not  to  that  which 
happened,  as  it  were,  in  the  sanctuary,  but  to 
that  which  Zion  it  when  compared  with  Sinai, 
namely,  a  place  of  the  revelation  and  manifesta- 
tion of  this  God.  Thus  it  is  not  said  that  Sinai, 
with  itsglory  of  thunder  and  lightning  (Bottcher), 
is  now  in  the  sanctuary,  but  that  Zion  as  Sinai 
brings  into  view  the  majestas  tremenda  of  Jehovah. 

Hence  it  is  preferable  to  take  Bnp3  (comp.  ver. 
24)  as  Ps.  lxxvii.  13;  Ex.  xv.  ll=in  the,  name- 
ly, well  known  holiness.  Under  these  circum- 
stances, we  are  not  forced  to  the  conjecture, 
which  is  very  natural,  it  is  true,  on  account  of 
Deut.  xxxiii.  2,  to  read  'J'DD  N2=He  has  come 

T 

from  Sinai  into  the  (namely,  well-known)  sanc- 
tuary (Pott,  Roster,  Maurer,  Olsh.,  Hupf.,  [Pe- 
rowne]),  instead  of  ""J'D  D3.  Besides  this  has 
against  it  the  fact  that  God  has  not  entered  into 
the  sanctuary  in  Zion  in  the  midst  of  His  hea- 
venly hosts,  but  ascended  from  Sinai  to  the 
height  of  heaven  again  as  after  every  descent  to 
earth,  and  that  this  fact  is  directly  brought  for- 
ward in  ver.  18.  It  would  be  much  simpler  to 
suppose  that  a  D  lias  fallen  away  from  before 
Sinai  (Hitzig).  But  then  we  would  have  the 
untrue  thought:  the  Lord  among  them,  (coming) 
from  Sinai  in  holiness=in  unapproachableness, 
1  Sam.  vi.  20. — The  closing  word  is  consequently 
a  closer  definition  of  the  noun  Sinai  which  im- 
mediately precedes;  but  it  is  not  the  Lord,  but 
Zion  as  the  place  of  His  revelation,  which  is  a 
Sinai  like  this.  A  false  derivation  of  f^Ji?  has 
occasioned  the  translation:  thousands  of  happy 
ones  or  gladly  rejoicing  ones  (Sept.,  Vulg.). 
The  literal  translation  of  the  clause  is  thousands 
of  repetition.* 

Ver.  18.  Thou  hast  ascended  up  on  high. 
Thou  hast  led  captives  captive,  Thou 
hast  taken  gifts  of  (—consisting  of)  men, 
and  even  the  rebellious,  in  order  to  dwell 
as  Jah  Elohim. — The  dwelling  of  Jehovah  on 
Zion  being  referred  to,  it  is  natural  to  think  of 
the  "height  of  Zion"  (Jer.  xxxi.  12;  Ezek. 
xvii.  23;  xx.  40)  as  the  aim  of  the  procession 
(Hitzig),  yet  not  of  the  return  of  the  ark  which 
has  just  taken  place  (De  Wette),  but  of  the  first 
entrance  of  God  into  Zion  (Ewald,  Reuss,  Olsh.) 
after  the  storming  of  the  citadel  of  Zion,  2  Sam. 
v.  7  (Delitzsch),  without  its  being  necessary  to 
regard  the  captives  particularly  as  the  bond- 
slaves of  the  sanctuary,  the  Ncthinim,  Ex.  viii. 
20;  comp.  Num.  xvii.  6  (Bottcher),  as  the  Gi- 
beonites  (Jos.  ix.  23).  But  the  "height"  with- 
out any  further  additions,    and  with  the  article 


*  [The  word  is  a  an.  Aey.,  and  is  rendered  by  the  Targ.  and 
Saadia  followed  by  A.  V.;  thousands  of  angtls. — C.  A.  B.] 


588 


THE  SECOND  BOOK  OF  PSALMS. 


always  elsewhere,  means  the  height  of  heaven  as 
the  dwelling  of  God,  Pss.  vii.  7;  xviii.  16;  xciii. 
4;  cii.  19  (Hengst.,  Hupf.),  and  ver.  33  likewise 
here  points  to  this,   yet  there  is  no  mingling  of 
the  heavenly  and  earthly  figure  and  seat  of  God 
(Hupf.)  here,  but  the  biblical  view  of  the  asceut 
of  God  into  heaven  after  that  He  had  made  Him-, 
self  known  on  earth  in  deeds  of  omnipotence  and 
love  and  had  conducted  the  cause  of  His  people 
there,  Ps.  xlvii.  5  (Hengst.).     Likewise  the  pre- 
terite here  refers  to   such  a  historical  manifesta- 
tion, and  the  following  expressions  show  that  it 
has  to  do  with  such  deeds  of  God  for  His  people, 
by  which  hostile  nations  were  subjected,  their 
gifts  of  homage  brought  and  accepted,  the  testi- 
monies of  the  victorious   dwelling   of  Jehovah 
among  His  people  increased  and  confirmed.    The 
enthronement  of  God  in  the  heaven,  His  ascent 
and  descent,  His  dwelling  in  His  house  on  Zion 
and  among  His  people  agree  very  well  with  one 
another,  and  are  not  only   symbols  and  types, 
but  are  actual  guidances  and   real   foundations 
of  history,  which  come  to  fulfilment  and  com- 
pletion in  and  through  Christ.     Thus   this  pas- 
sage (Eph.  iv.  8  sq.)  is  referred  to  the  victorious 
march  (Col.  ii.  15)  of  the  triumphant  Redeemer, 
yet  from  the  stand-point  of  fulfilment  it  is  ap- 
plied in  such  a  way  that  the  thought  comes  out 
that  the  conqueror  has  not  taken  to  himself  these 
gifts,  which  constitute  his  spoils,   for  his  own 
enrichment,  but  for  the  benefit  of    men.     For 
there  the  reference  is  to  "  giving  "  the  gifts,  as 
likewise    in   the    Syriac   and   Chald.,   yet  here 
the  reference  is  to   "  taking."     Hut  this  differ- 
ence   vanishes    when    we    regard    the    tribute, 
which  sometimes  is  designated  as  gift  and  pre- 
sent   (2    Sam.    viii.    2,    6),    as  consisting  of  men 
(Ewald).     These  are  here  not  the  slaves  of  the 
temple  (Bottcher),  or  proselytes  (De  Wette),  or 
the  apostles  and  evangelists  as  the  servants  of 
God    (J.  D.  Mich.),  but  those  who  voluntarily 
submit  themselves  in  distinction  from  those  who 
are  directly  mentioned  as  made  subjects  by  com- 
pulsion.    For  it  is  very  natural  that  the  clause: 
"  and  the  rebellious  also,"  should  depend  upon 
the  verb  (Ge\'er),  as  the  second  object  subordi- 
nate to  the  first  object,   "  gifts  of  men."      It  is 
true  we  might  put  instead   of  this   expression  : 
gifts  among  men  (Olsbausen),  that  is  to  say,  on 
earth  (Hengstenberg) ;   but  the  interpretation: 
and  among  the  rebellious  also  (Delitzsch),  would 
demand  that  we  should  supply   the  preposition, 
which  would  be  difficult,  and  the  interpretation  : 
and  the  rebellious  likewise,  namely,  give  Thee 
(Hengstenberg),    would  require  together    with 
the  supply  of  the  verb,  a  transposition  of  form. 
By  our  interpretation  the  clause  of  design  unites 
naturally  with  the  preceding,  its   structure  de- 
manding not  that  Jdh  Elohim  should  be  taken  as 
subject  (Delitzsch)=in  order  that  he  may  dwell, 
that  is  to  say  Jah  Elohim  continue  to  dwell.     It 
would  be  more  natural  to  regard  these  as  voca- 
tive   (Hengstenberg,     Hitzig).      But    this  would 
make  the  clause  of  design   too  insignificant,  or 
give  it  a  wrong  sense,  if  we  should  unite  it  with 
"  ascend,"  which  besides  is  against  the  accents. 
Hence  we  take  the  two  last  words  as  a  closer  defi- 
nition not  only  of  the  subject  addressed  in  all  the 
preceding   verbs,  but  at  the  same  time  of  His 
dwelling,  as  it  is  brought  about  by  His  actions 


which  characterize  the  conqueror.  Thus  the  con- 
nection of  the  two  names  of  God  in  this  very 
passage  is  explained.  This  is  not  so  much  the 
case  if  the  whole  line  is  regarded  as  an  inde- 
pendent clause:  and  the  rebellious  likewise  are 
to  serve  for  a  dwelling  of  Jehovah  Elohim,  or: 
dwell  with  Jehovah  Elohim  (De  Wette,  Maurer, 
Hupf.),  whether  it  is  taken  as  active  or  as  passive. 
At  the  same  time  this  would  give  the  prophetical 
idea  of  a  future  conversion  of  the  heathen  an 
unusual  manner  of  expression  and  one  which  is 
less  suitable  to  the  context.  It  leads  rather  to 
the  thought  of  a  revelation  of  power  and  glory 
made  by  the  God  of  Israel  as  the  heavenly  king 
and  the  conqueror  of  hostile  powers,  in  order 
that  He  may  dwell  on  Zion  as  He  is  enthroned 
in  heaven,  as  Jehovah  Elohim.  There  is  no  re- 
ference here  to  His  dwelling  in  the  hearts  of 
men  as  the  third  sanctuary  (J.  D.  Mich.) 

Sir.  VI.  Ver.  19.  Blessed  be  the  Lord  day 
by  day  !  Are  we  burdened— He,  God,  is 
our  help. — By  a  change  of  the  disputed  ac- 
centuation (Biihr  after  Heidenheim),  the  designa- 
tion of  time,  "  day  by  day,"  is  by  many  attached 
to  the  second  member  of  the  verse  (Chald., 
Isaki,  Kimchi).  Then  the  sense  is  simply  :  He 
burdeneth  Himself  for  us  (Delitzsch),  helps  us 
bear  it  (Ewald),  bears  us  or  is  burdened  with 
us  (Jerome,  Hupf  eld) ;  for  DDJ?  is  not  used  of  the 
heaping  up  of  benefits  (Calvin,  Rudinger,  et  al.), 

and  since  it  is  here  connected  with  7,  and  not 
as  usual  with  7J7,  and  since  7NH  offers  itself  as 
an  appropriate  subject  of  the  clause,  this  inter- 
pretation is  more  preferable  than  the  explana- 
tion: the  God  of  our  help  and  our  salvation 
daily  loadeth  us  [A.  V.],  which  would  lead  to 
an  entirely  different  course  of  thought.  But 
we  may  divide  the  second  member  into  an  ante- 
cedent and  consequent,  whilst  we  connect  the 
designation  of  time  with  the  first  clause  ;  and 
then  the  context  is  in  favor  of  leaving  the  sub- 
ject undetermined  (L.  de  Dieu,   Hengstenberg, 

Hitzig).  As  a  matter  of  course,  7XPI  is  not  like 
7N  Kin.  We  have  only  translated  it  thus  for 
perspicuity.  The  definite  article  renders  God 
prominent  as  the  well-known  God  of  Israel,  who 
alone  is  the  real  and  true  God. 

Ver.  20.  Jehovah  the  Lord  has  for  death 
ways  of  escape. — The  reference  here  is  not 
to  issues  in  death  for  the  enemies  (Symmach., 
the  Rabbins,  et  al.),  but  ways  of  deliverance 
(Calvin),  by  which  we  may  go  forth  free  (Hit- 
zig) with  respect  to  death  (Stier),  or  at  the  ex- 
pense of  death  (dot.  incomm.)  ;  an  expression  so 
comprehensive  that  it  can  mean  the  departure 
from  death  to  eternal  life,  as  that  in  contrast 
with  death,  from  anxiety  of  death  in  peril  of 
life.  There  is  an  expression  of  the  highest 
triumph  in  the  rhymes  at  the  end  of  the  verses, 
20,  21,  25  (Bottcher). 

Sir.  VII.  Ver.  21.  The  hairy  scalp  is  best 
understood  of  a  head  with  luxuriant  growth  of 
hair,  the  sign  of  the  bloom  of  youth  and  power 
(Hupfeld,  Delitzsch),  as  the  unshorn  head  with 
bristly  hair  (Bottcher)  is  the  figure  of  desolate, 
wild  nature  (Stier),  or  defiant  wildness  (Geier). 
It  cannot  be  decided  whether  there  is  meant  here 


PSALM  LXVIII. 


389 


a  prominent  person  who  was  then  particularly 
hated  (Olsh.) 

Ver.  22.  Bring  back. — The  context  shows 
that  this  does  not  promise  the  bringing  back  of 
those  who  have  met  with  misfortune  upon  moun- 
tains or  on  the  sea  (Chald.  and  the  Talmudists), 
nor  the  deliverance  of  those  threatened  with 
great  dangers  (Vat.,  Stier,  et  at.),  nor  the  lead- 
ing back  of  the  Israelites  scattered  in  the  whole 
world  (Reuss,  Olshausen),  but  the  reaching  the 
beaten  enemies,  whether  they  have  hidden  in  in- 
accessible places  in  the  mountain-forests  of  Ba- 
shan,  or  in  the  abysses  of  the  sea,  that  is,  the  salt 
sea  (Is.  xvi.  8  :  2  Chron.  xx.  2),  in  order  that 
the  people  may  take  vengeance  upon  them,  Num. 
xxi.  34  ;  Deut.  iii.  2  ;  Amos  ix.  2  (Geier,  et  al.) 

Ver.  23.  That  thou  may  est  wash  thy  foot 
in  blood. — According  to  the  present  reading. 
timchaz,  we  must  translate:  in  order  that  thou 
mayest  crush  (namely  them)  with  thy  foot  in 
blood  (Hengstenberg).  But  this  is  contrary  to 
the  accents.  If  on  the  other  hand  the  last  words 
are  not  regarded  as  adverbial,  but  according  to 
the  accents  as  the  object  of  the  verb:  that  thou 
shakest,  that  is,  violently  movest  thy  foot  in 
blood,  then  we  come  in  conflict  with  the  meaning 
of  the  word,  comp.  ver.  21  and  Ps.  ex.  6  ;  Num. 
xxiv.  8,  17.  Hence  it  is  appropriate  to  change 
the  reading  into  tirchaz,  Ps.  lviii.  10=thatthou 
mayest  bathe  (almost  all  recent  interpreters), 
and  this  is  more  acceptable  than  to  change  the 
letters  into  J'Onn  (Hitzig),  in  order  to  get  the 
sense  :  that  he  may  become  red  (Kimchi,  Vatab., 
et  at.),  or  become  brilliant  (Ewald),  or  dip  one- 
self=become  colored  (Septuagint,  Vulgate,  Syr., 
Flaminius,  Calvin,  Eudinger  [A.  V.]). — The 
tongue  of  thy  dogs  have  its  part  in  the 
enemies. — Almost  all  the  older  interpreters 
take  the  closing  word,  IHilO,  as  a  preposition  (= 
of  it),  and  refer  it  either  to  the  enemy  partly 
distrihutively,  partly  to  the  one  who  according 
to  ver.  21  goes  about  proudly  and  securely  (most 
interpreters),  or  to  the  blood  (Calvin,  Geier,  Ge- 
senius,  Hengstenberg.)  We  must  then  either 
supply  a  verb,  e.g.,  drink,  or  lick,  or  obtain. 
This  would  be  hardly  admissible  and  would  be 
harsh  after  "  of  their  enemies."  It  is  natural 
to  think  of  the  verb  H33  (Isaki,  comp.  Job  vii. 
3;  Jonah  ii.  1  ;  Dan.  i.  10)  ;  but  the  sense:  He 
gave  the  tongue  of  thy  dogs  its  part  of  the  ene- 
mies (J.  D.  Mich.),  is  inconsistent  with  the  con- 
struction. Accordingly  we  must  regard  it  as  a 
substantive,  either  one  not  found  elsewhere,  yet 
usual  in  the  Chald.,  JO  (Ilupfeld  and  Delitzsch 
after  the  proposition  of  Simon),  in   connection 

with  which  JHJO,  which  occurs  elsewhere  as  a 
fem.,  is  considered  as  a  masc,  as  perhaps  Ps. 
xxii.  15  ;  Prov.  xxvi.  28,  or  the  well-known  word 
which  we  get  by  correcting  the  form  into  ij"U"0 
Ps.  lxiii.  10  (Olshausen),  with  the  meaning:  por- 
tion of  food  (Ps.  xi.  6;  xvi.  6),  which  is  more 
appropriate  than  ini)*p"p  (Hitzig),  in  order  to  get 
the  idea  of  assignatum'=t\\e  allotted  portion. 

Sir.  VIII.  Ver.  24.  They  have  seen  Thy 
processions,  O  God,  the  processions  of 
my  God,  of  my  King  in  holiness.— The 
subject  is  not  specifically  designated,  but  con- 
cretely thought,  and  therefore  is  not  to  be  weak- 


ened into  an  indefinite  subject.  The  perfect 
does  not  favor  the  march  against  the  enemy,  as 
Ps.  lxxvii.  13  ;  Hab.  iii.  6,  but  the  triumphal 
procession  after  the  victory,  with  which  the  fol- 
lowing clauses  agree.  The  supposition  of  a  pro- 
cession "into  the  sanctuary  "  (Hupf.,  et  at.),  is 
against  the  form  of  the  word,  that  of  a  proces- 
sion "in  the  sanctuary  "  (De  Wette,  Hengsten- 
berg), against  usage,  hence  it  is  better  to  trans- 
late as  ver.  17  b.  [in  holiness']. 

Ver.  26.  Ye  from  the  fountain  of  Israel. 
— The  fountain  of  IsraeL  is  not  Christ  as  the 
fountain  of  salvation  (many  older  interpreters), 
but  the  ancestor  from  whom  the  people  sprang, 
Is.  xlviii.  1  ;  li.  1.  The  sense  is  the  same 
whether  we  regard  this  verse  as  the  shout  oft  lie 
poet,  as  Judges  v.  9  (Hengstenberg),  or  as  part 
of  the  song  of  the  singers  and  damsels. 

Ver.  27.  All  portions  of  the  people  with  their 
princes  are  to  be  represented  in  this  festival 
gathering.  Two  southern  and  two  northern 
tribes  are  mentioned  as  representatives  ;  and 
first  Benjamin,  because  the  first  royal  conqueror 
of  the  heathen  sprang  from  it,  and  because  the 
sanctuary  was  in  its  boundaries  (Deut.  xxxiii. 
12;  Jos.  xv.  17;  xviii.  16)  ;  then  Judah,  as  the 
home  of  David  ;  then  follows  Zebulon  and  Xap- 
thali,  celebrated  for  their  bravery  in  the  song 
of  Deborah  (Judges  v.  18,  comp.  iv.  6),  which 
are  found  in  Is.  viii.  23,  in  an  entirely  different 
connection.  Benjamin  is  called  the  little,  not 
as  the  youngest  son  of  Jacob  (De  Wette),  but  on 
account  of  the  little  extent  of  its  territory  and 
the  small  number  of  its  inhabitants,  1  Sam.  ix. 
21.  The  word  D1T  is  obscure,  it  cannot  mean : 
"its  prince"  (Septuagint,  Geier,  De  Wette),  but 
rather:  he  who  conquers  it,  that  is  to  say,  its 
ruler  [A.  V.]  What  then  does  this  mean?  Since 
!m  elsewhere  is  used  only  of  violent  subjuga- 
tion, the  reference  to  the  marshal  keeping  the 
procession  in  order  (Clericus,  Delitzsch ),  is  just 
as  objectionable  as  the  reference  to  the  rule  over 
the  Israelites,  whether  taken  historically  (Stier, 
et  al.)  or  prophetically  (Ilupfeld).  Nothing  re- 
mains then  but  to  go  back  further  than  the  im- 
mediately preceding  verses  and  consider  the 
enemies  conquered  by  the  Benjaminites  under 
Saul,  1  Sam.  xiv.  47  sq.  (Hengstenberg)  as  the 
object  of  the  ruling.  [Moll  thus  translates  : 
There  is  little  Benjamin,  their  conqueror 
(namely,  the  conqueror  of  the  enemies  mentioned 
previously).— C.  A.  B.]  The  word  DnOJH  is 
still  more  obscure.  For  those  are  demonstratively 
false  derivations,  by  which  they  seek  to  get  the 
meaning  princes  (the  ancient  versions,  Jerome, 
Flaminius,  Cocc,  et  al.),  by  means  of  the  idea: 
embroidered  clothing,  or  purple.  The  ft  ord  ragam 
means:  stone.  But  the  meaning=their  stoue= 
their  rock=thcir  support  or  streugth  (Rosenm., 
after  L.  de  Dieu),  brings  a  strange  thought  into 
the  context  in  a  word  strange  to  this  thought  ; 
and  the  translation:  their  stoning,  that  is.  their 
(the  enemies)  subduing  by  the  use  of  sling-stones, 
or  with  an  allusion  to  the  sling  of  David  (Rivet., 
Bottcher  in  his  Proben,  Hengst.,  Baihinger),  is 
at  least  an  obscure  expression  for  a  remote 
thought.  The  explanation  :  their  throwing  one 
upon  another=overthrow  (Bottcher,  in  dHhren- 
lese),  is  scarcely  better.    By  means,  of  the  Arabio 


390 


THE  SECOND  BOOK  OF  PSALMS. 


(Gesenius,  Hitzig,  Delitzsch),  however,  we  may 
get  the  idea  of  a  thickly  pressed  throng,  a  mass  of 
people  (Luther,  etal.),  in  connection  with  which 
we  may  think  of  Judah  as  the  most  numerous 
tribe  affording  the  great  masses  (Stier,  Koster), 
■without  being  obliged  to  change  the  reading  into 
Dntf.n  (Hupfeld),  which  word  besides  would  af- 
ford the  idea  of  a  noisy  crowd.  It  is  true  we 
mis3  the  copula,  "and,"  or  the  preposition 
"with,"  since  the  supposition  of  an  apposition 
is  excluded  by  the  sense  of  the  word.  Yet  the 
style  and  circumstances  admit  of  the  asyndet. 
juxtaposition  of  princes  and  their  multitudes  of 
people.  This  seems  much  more  tolerable  than 
the  translation  :  there  is  Benjamin,  little, — fol- 
lowing the  princes  of  Judah  with  their  crowds 
(Hitzig),  which  is  connected  with  another  expla- 
nation and  position  of  D_"1^  in  the  clause. 

Str.  IX.  Vers.  28,  29.  "Thy  God  has  com- 
manded, etc. — Since  the  sudden  address  to 
Israel  is  strange,  and  God  is  again  addressed 
directly  in  the  following  clause,  and  all  the  an- 
cient versions  have  the  vocative  in  the  first  mem- 
ber, it  is  natural  to  change  the   reading  from 

a'riL/X  PHX  into  D"rlSx  HIX,  that  is,  0  God,  com- 
mand (Dathe,  Bottcher,  Ewald,  Olshausen,  Hup- 
feld), yet  it  is  unnecessary.  So  likewise  we 
need  not  think  of  an  address  (of  theEphraimite 
poet)  to  a  king  (Jehosaphat)  who  had  come 
to  the  help  of  his  people  with  an  army,  and  with 
reference  to  this  translate  still  further :  the 
powerful  help  of  God,  as  Thou  affordedst  it  to 
us  (Hitzig).  This  is  opposed,  not  to  speak  of 
other  objections,  by  the  immediately  following 
undoubted  address  to  God  in  the  words  :  "From 
Thy  temple."  For  there  is  no  occasion  for 
attaching  these  words  to  the  preceding  clause, 
and  then  translate:  "to  Jerusalem,"  and  con- 
necting this  with  the  following  clause  (Hupfeld, 
[Perowne]).  The  temple  is  the  place  in  which 
the  kings  will  offer  their  gifts,  and  this  temple 
is  at  Jerusalem,  that  is  to  say,  rises  up  ab?ve 
Jerusalem.  The  interpretation  of  JD  as,  be- 
cause of,  or  on  account  of  Thy  temple  (Symm., 
Luther,  Geier,  Ewald,  [A.  V.]),  gives  an  incor- 
rect sense,  the  interpretation  :  from  the  temple 
to  Jerusalem  (Bottcher),  as  a  statement  of  the 
extent  of  the  procession  which  brings  the  pre- 
sents, gives  an  unuatural  local  limitation.  It  is 
unnecessary,  moreover,  to  connect  ver.  29  a. 
closely  with  28  b.  (De  Wette),  or  to  undertake  a 
transposition  of  the  members  into  the  pretended 
original  order,  vers.  28  a.  29  a.  28  b.  29  b.  (Ols- 
hausen). If  we  find  the  transitive  interpreta- 
tion of  11i)?=roborare,  objectionable,  notwith- 
standing Prov.  viii.  28 ;  Eccle.  vii.  19,  and  in 
spite  of  the  example  of  the  Septuagint,  Symm., 
Flaminius,  Calvin,  etal.,  and  the  consent  of  De- 
litzsch and  Hupfeld,  we  may  translate:  show  or 
prove  Thyself  mighty  (most  interpreters)  in  that 
which  (J.  H.  Mich.,  Rosenm'uller),  or :  Thou 
who,  Is.  xlii.  24  (Koster,  De  Wette,  Olsh.),  has 
wrought  or  done  for  us. 

Str.  X.,  ver.  30.  Rebuke  the  beast  of  the 
reed,  &c. — This  is  not  the  boar  (Bochart,  Oed- 
mann)  or  the  lion  (Isaki),  whether  as  a  symbol 
of  Syria  (Lowth,  Schnurrer)  or  a  figure  of  strong 
enemies  in  general  (Bottcher) ;  still  less  is  it  the 


serpent  or  the  dragon  as  the  symbol  of  Babylon 
(Gesenius) ;  but  either  the  crocodile,  Ps.  lxxiv. 
13;  Ezek.  xxix.  3  (De  Wette),  or  since  this  ani- 
mal lives  in  the  Nile  itself,  and  not  in  the  reeds, 
better,  the  hippopotamus,  Job  xl.  21  (Hengst., 
Hitzig,  Delitzsch)  as  the  symbol  of  Egypt  (Is. 
xxx.  6),  whose  emblem  is  the  reed,  Is.  xxxvi.  6. 
The  bulls  (literally,  the  strong  ones)  are  by 
their  connection  with  calves  of  the  peoples 
not  used  as  figures  of  the  gods  (Hitzig),  but  of 
leaders  and  princes  (most  interpreters).  The 
proper  expression:  "peoples,"  is  used  epexege- 
tically  alongside  of  the  figurative  and  "calves" 
(Geier),  or  has  mingled  with  it  into  a  mixed 
idea. — Stamping  along  with  silver  pieces. 
— This  is  very  obscure.  The  sing.  masc.  embraces 
ail  the  rebuked  in  one.  The  participle  desig- 
nates the  action  as  simultaneous  with  the  re- 
buking. This  already  affords  many  strong  ob- 
jections to  the  usual  translation:  that  they  may 
submit  themselves.  Besides  QD")  only  means: 
to  stamp,  accordingly  since  the  Hithpael  is  used 
here,  it  should  be  translated:  being  in  a  state 
of  stamping,  or:  letting  himself  to  stamp.  The 
latter  does  not  suit  the  words:  "with  uncoined 
pieces  of  silver."  We  abide  therefore  by  the 
former;  for  the  meaning:  stamping  upon  one's 
self=casting  one's  self  violently  and  fiercely  to 
the  earth  (Delitzsch),  condemns  itself.  And  the 
translations:  all  trots  itself  near  (Bottcher  pre- 
viously), or:  all  that  bestirs  itself  (Bottcher 
finally),  lack  a  sure  foundation.  The  same  is 
true  with  the  explanation  :  people  that  bind  them- 
selves to  servitude  for  gold  (Reuss)=crowd  of 
hirelings.  So  likewise  the  explanation:  those 
who  there  tread  under  foot  (Luther),  or  who 
tread  one  another  under  foot  (Koster)  for  pieces 
of  silver,  that  is,  for  the  sake  of  booty,  is  untena- 
ble; and  the  reference  of  the  participle  (pros- 
ternens  sibi)  to  God  as  the  subject  of  the  follow- 
ing clause  dispergil  (Maurer)  would  give  rise  to 
a  hard  construction.  This  reference  to  God 
may  be  retained  and  a  suitable  sense  gained  in 
two  parallel  members  of  the  verse  by  changing 
the  D  into  il,  the  participle  into  the  imperative 
(Hupf. ),  and  by  changing  the  vowel  points,  and 
thus  partly  making  the  preterite  "W2,  which  is 
taken  by  many  (Sept.,  Ewald,  Bottcher,  Reuss, 
Olsh.,  Hitzig)  as  an  imperative,  into  the  real 
imperative  "VO,  partly  making  the  substantive 

♦SHS  into  the  participle  Tpj  (De  Rossi,  Olsh., 
Hupfeld),  which  is  likewise  referred  to  by  some 
who  follow  the  sense  (Sept.,  Symmach.,  Pott, 
Clauss).  It  is  then  said  of  God:  act  towards 
them  stamping  (that  is,  trampling  upon  them), 
who  desire  silver  ;  scatter  the  people  who  desire 
war.  These  changes  are,  however,  pure  con- 
jectures, although,  as  a  whole,  since,  with  the 
exception  of  one  consonant,  they  only  affect  the 
vowels,  they  are  easier  and  more  in  accordance 
with  the  context  than  to  change  Dg'TTTO  into 
D32J"^>  tno^  's>  aJ°rn  themselves  (Hitzig).  For 
although  women,  perhaps  even  men,  mean  to 
adorn  themselves  with  strings  of  gold  and  silver 
coins,  likewise  with  nose-rings,  yet  such  a  de- 
coration with  pieces  or  lumps  of  silver  is  not 
known  to  be  characteristic  of  the  nations  referred 
to,  even  if  we  should  overlook  the  impropriety 


PSALM  LXVIII. 


391 


of  this  designation  for  the  peoples  and  princes 
just  characterized  as  animals. 

Ver.  81.  Magnates  shall  come  out  of 
Egypt. — The  D'SOt^n  from  which  the  Macca- 
bees claimed  the  name  of  Asuioneaus  are  appa- 
rently the  perillustres,  the  illustrious.  The 
usual  derivations  from  the  Arabic  are  untenable 
(Fleischer  in  Delitzsch's commentary).  The  mean- 
ing: couriers  (Bottcher)  is  unsafe,  and  has  little 
propriety;  that  of  elders  (Sept.,  Vulg.,  Arm.) 
is  without  etymological  support;  that  of  the 
Cliasmoneans  as  the  inhabitants  of  the  Egyptian 
province  6f  Ashummim  (J.  H.  Mich.)  is  without 
historical  basis  or  occasion;  that  of  fat,  that  is, 
rich,  strong,  distinguished  (Hupf.)  is  possible. 
In  accordance  with  the  sense  and  context  they 
are  the  magnates  (Chald.,  Rabbins). — Cush 
shall  send  forth  speedily  his  hands  to 
God. — Cush,  that  is  ^Ethiopia,  with  Egypt  as 
in  Is.  xlv.  14,  is  here  used  as  the  Dame  of  the 
land  with  the  fern,  form,  and  is  connected  with 
^"in=make  to  run;  but  it  is  immediately  treated 
as  the  name  of  the  people  by  the  masc.  suffix  in 
FT,  apparently  because  the  "hands"  are  men- 
tioned. Accordingly  it  is  the  less  necessary  to 
change  the  reading  into  JVT,  as  enallage  gen. 
(Jer.  viii.  5;  Job  xxxix.  3,  16)  occur  as  well  as 
enallage  num.  (Ps.  lxii.  4).  And  since  as  well 
the  context  as  the  expression  "make  the  hands 
run"  are  better  suited  to  the  offering  of  tribute 
than  to  the  lifting  up  of  the  hands  in  prayer, 
there  is  no  occasion  for  changing  the  reading 
into  D'^H  (Hitzig),  in  order  to  get  the  latter 
idea. 

[Sir.  XI.  Ver.  32.  To  Him  who  drives 
along  in  the  primeval  heaven  of  heavens. 
— Delitzsch  :  "The  Psalmist  stands  so  entirely 
in  the  midst  of  this  final  glory  that  floating 
along  in  faith  above  all  the  kingdoms  of  the 
world,  he  calls  upon  them  to  praise  the  God  of 

Israel.     3Dw    connects    itself  with    the   ruling 

.  T  ° 

idea  of  ^TBf.  The  heaven  of  heavens,  Deut.  x. 
14,  are  designated  by  Dip  as  primeval  (perhaps 
as  according  to  their  origin  reaching  out  far 
above  the  heavens  of  the  earthly  world  of  the 
lid  and  4th  days  of  creation);  God  drives  along 
in  the  primitive  heavens  of  heavens,  Deut.  xxxiii. 
26,  since  He  by  means  of  the  cherubim,  Ps.  xviii. 
10  extends  his  efficiency  to  all  places  of  this  in- 
finite distance  and  height." — See  He  sounds 
with  His  voice,  the  mighty  voice. — Hupf., 
Delitzsch,  et  al.,  regard  the  mighty  voice  as  in 
apposition  with  His  voice,  and  this  seems  best. 
Riehm,  however,  would  make  the  mighty  voice 
the  object  and  translate  thus:  He  makes  a 
mighty  voice  to  sound  with  His  voice.  This 
would  be  more  literal,  but  somewhat  tautologi- 
cal.  — C.  A.  B.] 

Sir.  XII.  [ver.  34.  Ascribe  strength  to 
God. — Delitzsch:  "Give  back  to  Him  in  ac- 
knowledgment and  praise  the  omnipotence  which 
He  has  and  proves.  His  glory  rules  over  Israel 
as  its  defence  and  confidence.  His  power,  how- 
ever, embraces  all  created  things,  not  only  the 
earth,  but  also  the  highest  regions  of  the  hea- 
ven. The  kingdom  of  grace  reveals  the  majesty 
and  glory  of  His  redemptive  work  (Eph.  i.  6), 


the  kingdom  of  nature  His  all-prevalent  omnipo- 
tence."— C.  A.  B.] 

Ver.  85.  Fearful  art  Thou,  God,  from  Thy 
holy  places. — Most  ancient  versions  and  many 
I  codd.  have  the  singular;  but  the  plural  is  cer- 
tain and,  is  not  merely  used  poetically  (Hupf.), 
but  either  because  the  one  sanctuary  embraced 
a  number  of  holy  places,  Jer.  li.  51 ;  Amos  vii. 
9  (most  interps.),  or  because  the  reference  here 
is  at  the  same  time  to  earthly  and  heavenly 
sanctuaries  (Hitzig). 


DOCTRINAL   AND   ETHICAL. 

1.  In  times  which  threaten  danger  to  the  peo- 
ple of  God,  nothing  better  can  be  done  than  to 
call  unon  the  heavenly  King  imploring  II is  in- 
terference in  behalf  of  His  people.  For  the  rising 
up  of  the  Almighty  is  connected  with  the  de- 
struction of  the  power  of  their  enemies,  who  are  un- 
able to  resist  Him,  and  with  the  rejoicing  of  the 
pious  in  the  assurance  of  victory.  "This  is  the 
sum  of  the  matter:  although  God  is  quiet  for  a 
time  whilst  the  ungodly  cruelly  and  wickedly 
afflict  the  church,  yet  He  finally  rises  up  to 
avenge  it,  and  believers  have  protection  enough 
in  His  help,  when  once  He  atretches  forth  His 
hand  against  the  ungodly"  (Calvin).  This  is 
the  "great  theme  which  is  repeated  again  and 
again  and  in  constantly  new  features  in  the  his- 
tory of  the  kingdom  of  God  on  earth  until  finally 
the  last  judgment  takes  up  into  itself-  all  tho 
previous  judgments  of  God  and  completes  them" 
(Tholuck). 

2.  God  declares  by  His  names  not  only  bow  he 
would  be  named  and  addressed  by  man,  but  He 
likewise  reveals  in  them  His  essential  nature,  and 
He  confirms  the  truth  of  this  revelation  by  cor- 
responding acts,  by  which  the  rebellious  are 
judged  and  terrified,  whilst  the  obedient  and 
God-fearing  are  delivered  from  their  misery  and 
comforted  in  their  necessities.  Therefore  this 
name  of  God  is  to  the  pious  at  the  same  time  the 
means  of  thankful  adoration  and  invocation,  and 
the  occasion  of  strengthening  their  faith  for  the 
joyous  remembrance  of  the  comforting  and  fear- 
ful government  of  God  in  history,  especially  in 
guiding  His  people  through  a  hostile  world. 

3.  Although  God  condescends  from  His  hea- 
venly throne  to  His  people  in  their  pilgrimage 
on  earth  and  their  wanderings  through  the  wil- 
derness and  becomes  their  leader  and  protector 
in  personal  nearness,  yet  He  does  not  lose  His 
Divine  power  and  glory.  On  tho  contrary,  He 
partly  makes  them  known  and  partly  renders 
them  effective  in  behalf  of  His  congregation. 
And  He  has  not  only  done  this  once  in  passing  by 
on  Sinai  and  in  connection  with  the  march  of 
the  Israelites  through  the  wilderness,  tho 
Almighty  God  would  have  an  abiding  dwelling 
among  His  people  on  earth,  Ex.  xxv.  8;  xxix.  4"). 
For  this  purpose  He  maintains  the  covenant  re- 
lation entered  into  with  Israel  on  Ml.  Sinai  and 
reveals  His  Divineglory  which  is  everlastingly  tho 
same,  when  He  as  King  of  Israel  and  His  people's 
protect  or  and  benefactor  establishes  His  throne  on 
Mt.  Z'on,  which  humble  hill  He,  as  the  God  who 
accepts  the  poor  and  exalts  the  humble  in  free 
grace,  has  selected  as  His  typical  and  symbolical 
dwelling-place,    exalted   it   above   all    the    lofty 


392 


THE  SECOND  BOOK  OF  PSALMS. 


mountains  and  proud  peaks  as  the  only  true 
mountain  of  God,  and  made  it  the  centre  of  His 
historical  revelation  to  the  world  as  well  as  His  all- 
conquering  Divine  sovereignty  (comp.  Mic.  iv.  1-3; 
Is.  ii.  11  sq.),  since  natural  advantages  must 
yield  to  the  gifts  of  grace,  as  well  as  worldly 
power  to  the  omnipotence  of  God,  the  only  sove- 
reign and  Lord. 

4.  As  God  has  drawn  personally  nigh  to  His 
people  on  Sinai,  without  giving  up  His  heavenly 
glory  or  Divine  omnipotence,  so  He  has  again 
ascended  to  the  heights  of  heaven  without  with- 
drawing His  presence  of  blessing  and  protection 
from  Hij  people.  This  latter  is,  on  the  one 
side,  only  symbolically  shown  in  the  Old  Testa- 
ment, and  on  the  other  side  mediated  by  forms 
of  worship;  hence  another  descent  and  ascension 
is  indispensable,  which  is  likewise  promised, 
believed  in,  hoped  for,  and  implored.  However, 
we  can  trace  what  is  referred  to  here ;  namely, 
that  all  the  ways  of  God,  His  coming  and  going, 
His  descent  and  ascension,  afford  to  His  people, 
and  through  them  to  the  world,  acts  of  deliver- 
ance and  gifts  of  blessing.  Moreover,  with  re- 
spect to  God  Himself,  they  appear  as  steps  of 
victory  and  as  marches  of  triumph,  whose  spoils 
He  uses  as  well  for  the  salvation  of  the  world  as 
for  His  own  glory. 

5.  The  acts  of  God  in  Israel  thus  gain,  on  the 
one  side,  a  universal  historical,  and,  ou  the  other, 
a  prophetical  character.  In  the  first  respect,  it 
is  shown  that  the  God  of  historical  revelation 
has  the  real  Divine  power  and  deserves  all  ado- 
ration, that  is  to  say,  that  Jehovah  is  Elohim, 
and  as  such  has  His  dwelling  in  heaven  and  on 
earth.  In  the  latter  respect,  it  is  shown  that 
every  victory  of  Israel  over  hostile  peoples 
gained  by  undoubted  help  from  God  is  a  real 
advance  towards  the  end  of  spreading  abroad  the 
kingdom  of  Ood  over  all  the  world  and  of  the 
recognition  of  His  glory  among  all  nations. 

6.  When  now  God  not  only  drives  thundering 
about  in  the  heavens,  whose  origin  is  back  of 
the  beginnings  of  human  history,  but  sends  forth 
from  Zion  a  terrible  judgment  upon  the  enemies 
of  His  people,  whereby  the  mightiest  monarchies 
are  destroyed,  the  most  warlike  nations  scat- 
tered, and  voluntary  gifts  of  homage  gained  from 
the  most  distant  lands,  whilst  elsewhere  compul- 
sory tribute  is  removed  and  the  triumphant  victor 
applies  the  rich  booty  taken  from  the  conquered 
to  the  good  of  His  people,  and  bestows  upon 
them  victory  and  peace  after  the  sorrow  of  war : 
then  it  is  becoming  for  the  congregation  to 
praise  in  their  assemblies  this  God  whose  govern- 
ment is  alike  exalted  in  nature  and  history,  in 
all  their  trouble  to  testify  their  faith  in  Him  who 
glorifies  Himself  in  His  people  by  His  grace  as 
well  as  by  His  power,  and  to  make  themselves 
constantly  more  and  more  the  willing  and  appro- 
priate instruments  of  spreading  about  the  blessed 
operations  of  the  Divine  victory  and  triumph. 

HOMILETICAL   AND   PRACTICAL. 

The  omnipotence  of  God  is  as  destructive  and 
terrible  to  His  enemies  as  helpful  and  comforting 
to  His  friends. — The  names  of  God  correspond 
with  His  acts:  both  mutually  explain  and  con- 
firm one  another  and  throw  light  upon  God's 


being. — In  God  His  people  have  the  mightiest 
protector,  the  most  loving  provider,  the  most  re- 
liable guide. — God  not  only  has  His  throne  in 
heaven,  but  He  dwells  likewise  in  the  midst  of 
His  people;  but  from  both  sanctuaries  He  sends 
forth  His  grace  and  truth  as  well  as  His  power 
and  glory. — When  God  marches  forth  with  His 
people,  it  may  be  at  first  into  the  wilderness  ;  but 
the  goal,  the  promised  land,  will  surely  be  reached. 
— We  should  not  only  pray  God  to  come  to  our 
help,  but,  on  the  one  side,  prepare  the  way  for 
Him,  on  the  other  follow  His  guidance. — Whether 
God  has  descended  to  the  earth  or  gone  up  on  high 
again,  all  is  for  His  glory  and  our  good. — When 
God  triumphs  over  all  His  enemies,  He  uses  the 

spoils  of  victory  for  the  good  of  His  people. 

God  conquers  all  the  powers  of  the  world  in  order 
to  spread  abroad  His  kingdom  among  all  nations. 
— God  not  only  reveals  Himself  once,  but  at  dif- 
ferent times  and  in  different  places  and  in  many 
ways,  but  always  and  above  all  as  the  sa/ne  holy 
God. — God  helps  His  people  in  war,  and  leads 
to  victory,  but  His  purpose  is  peace. — It  matters 
not  how  many  friends  we  have  and  what  earthly 
means  we  possess,  but  that  God  is  with  us. — He 
who  does  not  voluntarily  submit  himself  to  the 
gracious  God  will  be  compelled  to  submit  by  the 
power  of  the  Almighty. — No  one  can  hinder 
God's  ways  and  will.  He  knows  how  to  carry 
out  His  will  and  attain  the  end  of  His  ways. — 
Sinai  and  Zion  are  the  mountains  of  God  as  Israel 
is  the  people  of  God,  not  on  account  of  natural 
advantages,  but  the  divine  election  of  grace. — The 
fairest  places  on  earth  are  where  God  draws  near 
the  world  for  its  salvation;  the  choicest  hours 
those  in  which  God  communes  with  His  people; 
the  most  precious  assemblies  those  in  which  the 
mighty  deeds  of  God  are  celebrated. 

Starke  :  God  regards  the  enemies  of  the 
church  as  His  own  enemies;  therefore  if  they 
continue  in  thejr  wickedness,  utter  ruin  and 
everlasting  trembling  await  them. — When  God 
espouses  the  cause  of  His  people,  nature  must 
tremble  and  melt. — The  world,  without  the  gos- 
pel, would  be  a  hot  hell  in  which  the  miserable 
would  languish  ;  but  by  the  gospel  it  becomes  a 
paradise  for  the  pleasant  dwelling  of  believers 
and  the  strong  refreshment  of  those  who  hunger 
after  grace. — The  day,  the  burden,  the  help  and 
the  praise  depend  one  upon  another. — Although 
the  gospel  is  proclaimed  by  weak  men,  it  has  a 
Divine  power. — Spread  abroad  the  glory  of 
Christ's  power  wherever  you  can. — Arndt:  No 
man  can  hinder  it  because  it  is  God's  work, 
God's  power  and  strength,  God's  arrangement 
and  command. — Renschel:  It  is  impossible 
that  the  Christian  Church  should  perish ;  for 
God  is  not  only  a  guest  in  it,  but  He  dwells 
therein  forever  as  the  host. —  Baihinger:  The 
nations  can  see  God's  glory  in  Israel,  His  power 
in  the  firmament,  but  they  may  mistake  the 
preaching. — Tholuck:  Israel  is  the  scene  of 
Divine  revelation  and  the  people  from  whom 
God's  salvation  is  to  come  upon  all  others. — 
Guenther:  Zion  is  the  kingdom  of  God;  all 
others,  even  the  mightiest,  are  worldly  kingdoms 
and  must  decay. — Diedrich  :  God  is  to  be 
praised  as  the  destroyer  of  the  ungodly  and  the 
deliverer  of  His  people ;  He  is  the  God  who  will 
glorify  Himself  in  the  entire  race  of  man. 


PSALM  LXIX. 


393 


[Matt.  Henry:  Those  who  go  on  still  in  their 
trespasses  and  hate  to  be  reformed  God  looks 
upon  as  His  enemies  and  will  treat  them  accord- 
ingly.— Public  mercies,  which  we  jointly  share 
in,  call  for  public  thanksgivings,  which  all 
should  join  in. — Nor  is  any  attribute  of  God 
more  dreadful  to  sinners  than  His  holiness. — 
Barnes  :  Nothing  more  clearly  marks  the  be- 
nignity and  the  wisdom  of  God  than  the  ar- 
rangement by  which  men,  instead  of  being  soli- 
tary wanderers  ou  the  face  of  the  earth,  with 
nothing  to  bind  them  in  sympathy,  in  love,  and 
in  interest  to  each  other,  are  grouped  together 
in  families. — Perowne:  God  is  both  the  loving 
Father  and  the  righteous  Judge;  and  the  several 
classes  of  the  lonely,  the  destitute,  the  oppressed, 
the  captives,  are  mentioned  as  so  many  instances 


of  those  who  have  experienced  both  His  care 
and  His  righteousness,  in  order  that  from  these 
the  conclusion  may  be  drawn  in  all  similar  cases. 
— Spurgeon  :  When  a  man  has  a  rebellious 
heart,  he  must  of  necessity  find  all  around  him 
a  dry  land. — Happy  people!  though  in  the  wil- 
derness, for  all  things  are  ours  in  possessing  the 
favor  and  presence  of  our  God. — God's  election 
is  a  patent  of  nobility.  They  are  choice  men 
whom  God  has  chosen,  and  that  place  is  super- 
latively honored  which  He  iiouors  with  His  pre- 
sence. The  Church  of  God,  when  truly  spirit- 
ual, wins  for  her  God  the  homage  of  the  nations. 
— When  we  are  reconciled  to  God,  His  omnipo- 
tence is  an  attribute  of  which  we  sing  with  de- 
light.—C.  A.  B.] 


PSALM  LXIX. 

To  the  chief  Musician  upon  Shoshannim,  A  Psalm  of  David. 

Save  me,  O  God  ; 
For  the  waters  are  come  in  unto  my  soul. 

2  I  sink  in  deep  mire,  where  there  is  no  standing : 

I  am  come  into  deep  waters,  where  the  floods  overflow  me. 

3  I  am  weary  of  my  crying:  my  throat  is  dried: 
Mine  eyes  fail  while  I  wait  for  my  God. 

4  They  that  hate  me  without  a  cause  are  more  than  the  hairs  of  mine  head: 
They  that  would  destroy  me,  being  mine  enemies  wrongfully,  are  mighty : 
Then  I  restored  that  which  I  took  not  away. 

5  O  God,  thou  knowest  my  foolishness; 
And  my  sins  are  not  hid  from  thee. 

6  Let  not  them  that  wait  on  thee,  O  Lord  God  of  hosts,  be  ashamed  for  my  sake : 
Let  not  those  that  seek  thee  be  confounded  for  my  sake,  O  God  of  Israel. 

7  Because  for  thy  sake  I  have  borne  reproach; 
Shame  hath  covered  my  face. 

8  I  am  become  a  stranger  unto  my  brethren, 
And  an  alien  unto  my  mother's  children. 

9  For  the  zeal  of  thine  house  hath  eaten  me  up ; 

And  the  reproaches  of  them  that  reproached  thee  are  fallen  upon  me. 

10  When  I  wept,  and  chastened  my  soul  with  fasting, 
That  was  to  my  reproach. 

11  I  made  sackcloth  also  my  garment; 
And  I  became  a  proverb  to  them. 

12  They  that  sit  in  the  gate  speak  against  me; 
And  I  was  the  song  of  the  drunkards. 

13  But  as  for  me,  my  prayer  is  unto  thee,  O  Lord, 

In  an  acceptable  time  :  O  God,  in  the  multitude  of  thy  mercy 
Hear  me,  in  the  truth  of  thy  salvation. 


394 


THE  SECOND  BOOK  OF  PSALMS. 


14  Deliver  me  out  of  the  mire,  and  let  me  not  sink : 

Let  me  be  delivered  from  them  that  hate  me,  and  out  of  the  deep  waters. 

15  Let  not  the  waterflood  overflow  me, 
Neither  let  the  deep  swallow  me  up, 

And  let  not  the  pit  shut  her  mouth  upon  me. 

16  Hear  me,  O  Lord  ;  for  thy  loving-kindness  is  good  : 

Turn  unto  me  according  to  the  multitude  of  thy  tender  mercies, 

17  And  hide  not  thy  face  from  thy  servant ; 
For  I  am  in  trouble :  hear  me  speedily. 

18  Draw  nigh  unto  my  soul,  and  redeem  it: 
Deliver  me  because  of  mine  enemies. 

19  Thou  hast  known  my  reproach,  and  my  shame,  and  my  dishonour 
Mine  adversaries  are  all  before  thee. 

20  Reproach  hath  broken  my  heart ;  and  I  am  full  of  heaviness : 
And  I  looked  for  some  to  take  pity,  but  there  was  none ; 

And  for  comforters,  but  I  found  none. 

21  They  gave  me  also  gall  for  my  meat ; 

And  in  my  thirst  they  gave  me  vinegar  to  drink. 

22  Let  their  table  become  a  snare  before  them  : 

And  that  which  should  have  been  for  their  welfare  let  it  become  a  trap. 

23  Let  their  eyes  be  darkened,  that  they  see  not  ; 
And  make  their  loins  continually  to  shake. 

24  Pour  out  thine  indignation  upon  them, 

And  let  thy  wrathful  anger  take  hold  of  them. 

25  Let  their  habitation  be  desolate ; 
And  let  none  dwell  in  their  tents. 

26  For  they  persecute  him  whom  thou  hast  smitten  ; 

And  they  talk  to  the  grief  of  those  whom  thou  hast  wounded. 

27  Add  iniquity  unto  their  iniquity  : 

And  let  them  not  come  into  thy  righteousness. 

28  Let  them  be  blotted  out  of  the  book  of  the  living, 
And  not  be  written  with  the  righteous. 

29  But  I  am  poor  and  sorrowful : 

Let  thy  salvation,  O  God,  set  me  up  on  high. 

30  I  will  praise  the  name  of  God  with  a  song, 
And  will  magnify  him  with  thanksgiving. 

31  This  also  shall  please  the  Lord  better  than  an  ox 
Or  bullock  that  hath  horns  and  hoofs. 

32  The  humble  shall  see  this,  and  be  glad : 
And  your  heart  shall  live  that  seek  God. 

33  For  the  Lord  heareth  the  poor, 
And  despiseth  not  his  prisoners. 

34  Let  the  heaven  and  earth  praise  him, 

The  seas,  and  everything  that  moveth  therein. 

35  For  God  will  save  Zion,  and  will  build  the  cities  of  Judah  : 
That  they  may  dwell  there,  and  have  it  in  possession. 

36  The  seed  also  of  his  servants  shall  inherit  it : 
And  they  that  love  his  name  shall  dwell  therein. 


EXEGETICAL   AND   CRITICAL. 

Its  Contents  and  Composition. — A  cry  of 
prayer  for  help  (ver.  1  a)  is  based  upon  the 
greatness  of  the  danger  of  his  ruin  (vers.  1  b,  2), 


the  exhaustive  duration  of  this  peril  (ver.  3)  and 
the  number  and  power  of  those  who  are  his  ene- 
mies without  cause  (ver.  4).  It  is  true  he  is  not 
innocent  before  God  (ver.  5),  but  he  may  hope 
that  those  who  trust  in  God  may  not  be  ashamed 
or  brought  to  shame  in  him  (ver.  6),  for  he  bears 


PSALM  LXIX. 


395 


the  reproach  for  God's  cause  (ver.  7).  Even  his 
nearest  relatives  are  estranged  from  him  (ver.  8) 
for  his  burning  zeal  for  the  house  of  God  has 
brought  him  into  such  a  positiou  that  the  re- 
proaches of  the  enemies  of  God  fall  on  him,  (ver. 
9),  even  his  weeping,  fasting  and  mourning  serve 
to  increase  the  scorn,  (vers.  10-12).  This,  how- 
ever, intensifies  his  supplication  (vers.  13-15) 
for  deliverance  from  great  dangers,  whilst  God 
hears  the  prayer  and  graciously  turns  His  coun- 
tenance (vers.  16-18)  to  the  sufferer,  whose  mi- 
serable condition  He  knows  as  well  as  the  cruel 
scorn  of  the  enemies  (vers.  19-21).  They  are 
given  over  to  the  recompensing  judgment  of  God 
in  a  double  row  of  imprecations  (vers.  22-24  and 
25-28),  whilst  the  singer  who  has  been  lifted  up 
by  Divine  help  from  the  depths  of  his  misery  and 
pain,  promises  his  song  of  thanksgiving,  which 
is  more  acceptable  to  God  than  offerings  (vers. 
29-31).  He  finally  refers  to  the  truth,  which 
springs  forth  from  these  facts,  to  the  refresh- 
ment and  comfort  of  all  the  oppressed  pious 
(vers.  32,  33)  and  which  forms  the  foundation  in 
part  for  calling  upon  the  whole  world  to  praise 
God,  in  part  for  the  promises  to  Zion  and  those 
who  love  the  word  of  God  (vers.  34-36). — This 
Psalm  is  next  to  Ps.  xxii.  the  most  frequently 
cited  in  the  New  Testament.  The  remark,  John 
xix.  29  sq.,  respecting  the  restorative  (comp. 
Matth.  xxvii.  34,  48)  refers  alike  to  Ps.  xxii.  15, 
and  Ps.  lxix.  21,  their  hatred  without  cause 
(John  xv.  25)  refers  to  Ps.  xxxv.  19,  and  Ps. 
lxix.  4.  Moreover  the  zeal  of  Jesus  for  God's 
house  in  expelling  the  traders  from  the  temple 
is  according  to  John  ii.  17  a  fulfilment  of  Ps. 
lxix.  9  a.  His  willing  and  representative  bear- 
ing of  reproach  is  according  to  Rom.  xv.  3  the 
fulfilment  of  Ps.  lxix.  9  6;  the  imprecations  of 
Ps.  lxix  ver.  25  a  have,  according  to  Acts  i.  20, 
been  fulfilled  in  the  traitor  Judas;  those  of  Ps. 
lxix.  22  sq.,  according  to  Rom.  xi.  9  sq.  in  the 
rejection  of  Israel  for  a  season.  All  these  cita- 
tions, however,  are  of  such  a  character  that  they 
do  not  force  us  to  a  direct  Messianic  interpreta- 
tion of  the  Psalm  (most  of  the  older  interpreters). 
This,  moreover,  is  at  once  excluded  by  the  ad- 
mission of  folly  and  guilt  (ver.  5).  The  typical 
interpretation  (Clauss.,  Stier)  takes  the  true  po- 
sition, yet  it  is  too  general.  It  is  best  to  regard 
the  Psalm  as  typically  prophetic  "  in  so  far  as  it 
is  a  statement  of  a  history  of  life  and  sufferings 
which  have  been  made  by  God  into  a  prophecy  in 
fact  of  Jesus  the  Christ,  and  in  so  far  as  the  spi- 
rit of  prophecy  has  made  this  statement  itself 
into  a  word  of  prophecy  of  the  future  sufferer," 
(Dclitzsch).  Accordingly  we  are  justified  in  put- 
ting ver.  26  in  the  same  connection  with  Is.  liii. 
and  Zech.  xiii.  7,  and  to  think  in  connection 
with, ver.  12  of  the  derision  of  Jesus  by  the  sol- 
diers, Matth.  xxvii.  27  sq.  This  interpretation 
holds  fast  to  the  historical  foundation  of  the 
Psalm,  and  is  more  in  accordance  with  its  pecu- 
liar character  than  if  we  should  suppose  that 
David  wrote  this  Psalm  not  so  much  in  his  own 
name  as  in  the  person  of  the  entire  Church,  as  a 
mirror,  in  which  the  common  lot  of  all  the  pious 
should  be  set  before  us  (Calvin),  or  in  the  ideal 
person  of  the  suffering  righteous  (Hengst.),  the 
features  which  occur  separately  in  individual 
sufferers  being  brought  together  in  a  great  rep- 


resentative martyr.  Respecting  the  historical 
person  of  the  Psalmist  we  can  derive  no  safe  re- 
sults from  the  text  alone  ;  yet,  on  account  of  the 
reference  mentioned  above  we  must  direct  our 
view  to  a  prominent  and  well-known  person.  If  it 
is  thought  necessary  to  put  this  Psalm  in  a  later 
period,  it  is  easier  to  think  of  the  prophet  Jere- 
miah (Hitzig,  Delitzsch  is  doubtful),  than  of  some 
prophet  at  the  time  of  the  exile  (Ewnld)  or  in- 
deed during  the  period  of  the  Syrian  persecution 
(Gurlittin  Pott.  syll.  Comment.  I.  330  sq.)  to  which 
period  Olsh.  pushes  it  down.  For  the  mention 
of  the  mire  and  the  well  may  be  taken  historically 
in  accordance  with  Jer.  xxxviii.,  and  then  other 
features  may  be  applied  very  well.  But  these 
expressions  may  likewise  be  regarded  as  figura- 
tive ;  the  time  of  the  exile  (Chald.,  Theod.,  Flam., 
Cleric,  Rosenm.,  De  Wette,  Maurer,  Hupf.)  is 
not  plainly  and  undoubtedly  shown  by  the  final 
clause,  ver.  35  sq.,  or  the  expression  "prison- 
ers," ver.  33  (via1,  exegesis  of  the  verse)  ;  more- 
over, objections  may  be  made  to  the  supposition 
of  its  composition  by  Jeremiah,  which  cannot  be 
removed  (Keil,  Kurtz).  If  now  we  inquire  with 
which  Psalms  the  pnsent  Psalm  is  most  closely 
related,  it  is  unquestionably  with  Ps.  xl. ;  and 
then  with  Pss.  xxii.,  xxxi.,  xxxv.,  cix. ;  thus 
constantly  with  Psalms  of  David  of  the  time  of 
his  persecution  by  Saul.  This  is  very  much  in 
favor  of  the  statement  of  the  title.  In  connec- 
tion with  the  translation  of  the  ancients  "  of  the 
roses  "  with  their  Messianic  interpretation  of  the 
Psalm  it  was  natural  to  suppose  that  this  part 
of  the  title  originated  from  this  reason,  because 
the  Psalm  of  the  white  rose  treats  of  the  holy  in- 
nocence of  Christ,  and  that  of  the  red  rose  of 
His  most  precious  blood.  Moreover  there  are 
many  red  lilies  in  Palestine,  comp.  lntroduct.,  g 
12,  No.  13. 

Str.  I.  [Vers.  1,  2.  The  waters  are  come 
even  to  my  soul. —  A  flood  is  represented  as 
coming  upon  the  Psalmist,  surrounding  him  un- 
awares, rising  up  about  him,  even  to  his  mouth, 
almost  to  take  away  his  breath  (life— soul)  and 
fill  his  throat  and  nostrils.  This  figure  is  fre- 
quent in  the  Psalms.  Comp.  Pss.  xviii.  4.  16; 
xxxii.  6;  xlii.  7.  He  has  sunk  in  the  mire  of 
the  depth,  his  feet  cannot  find  a  firm  standing 
place  in  this  miry  bed  of  the  flood,  he  has  come 
into  depths  of  water,  the  water  becomes  deeper 
and  deeper  about  him,  the  flood  has  overwhelmed 
him  (Shibboleth,  Is.  xxvii.  12).  From  this  ex- 
treme peril  he  cries  out:  Help  me,  God. 

Ver.  3.  The  figure  changes  from  the  external 
to  the  internal  peril.  He  has  cried  out  so  long 
that  he  is  weary  of  calling,  his  throat  is 
parched  by  excessive  exertion  of  voice  (comp. 
Ps.  xxii.  15).  His  eyes,  which  have  looked  so 
long  to  God,  melting  in  tears,  have  failed,  be- 
come exhausted,  worn  out  (comp.  Pss.  vi.  7  ; 
xxxi.  9;   xxxviii.  10;  cxix.  82,  123). 

Ver.  4.  More  than  the  hairs  of  my  head. 
— This  comparison  used  here  with  reference  to 
those  who  hate  him  is  used  in  Ps.  xl.  12,  with 
reference  to  his  iniquities. — C.  A.  B.] — Strong 
are  my  destroyers,  mine  enemies  without 
reason. — Since  the  idea  of  this  noun  is  else- 
where of  entire  extermination,  manv  interpreters 
have  found  it  objectionable,  and  have  proposed 
alterations  of  the  reading  in  order  to  translate, 


3P6 


THE  SECOND  BOOK  OF  PSALMS. 


numerous  instead  of  strong,  and  to  get  a  stronger 
parallelism  by  not  regarding  the  D  as  a  letter 
of  the  noun,  but  the  preposition  JO,  and  thus 
getting  the  comparative,  more  numerous  than. 
But  then  more  numerous  than  what?  Than  my 
bones  (Syr.,  Olsh.),  than  my  locks  (Venema, 
Hunting.,  Ewald),  than  my  head,  properly:  my 
foliage  (Hupf.) ;  thus  they  guess  this  and  that. 
We  prefer  to  abide  by  the  text.  At  first  the 
number  of  the  enemies  is  mentioned,  and  then 
their  terribleness  (Hilzig). — What  I  did  not 
rob  I  am  then  to  restore. — This  clause  shows 
the  groundlessness  of  their  accusations  in  a  dif- 
ferent specification  from  that  used  in  Ps.  xxxv. 
10,  but  with  a  corresponding  proverbial  form. 
The  "then,"  which  is  not  to  be  changed  into 
"yet,"  (Rosenm.,  Ewald),  expresses  the  tempo- 
ral and  legal  consequences  (Hupf.)  of  the  pro- 
posed robbery. 

Str.  II.  Ver.  5  sq.  Thou  knowest  about 
my  folly  and  my  faults,  etc. — We  would  ex- 
pect here,  in  connection  with  his  appeal  to  God's 
omniscience,  a  protestation  of  personal  inno- 
cence. Many  interpreters  have  artificially  put 
this  into  the  words  of  the  text.  The  words  are 
then  either  regarded  as  ironical  (Calvin)  or  hy- 
pothetical (Dathe,  similarly  Aben  Ezra),  or  are 
limited  either  with  reference  to  those  undertaken 
in  order  to  the  atonement,  and  not  his  own  sins 
(the  Messianic  interpreters),  or  limited  to  others 
than  those  charged  by  his  enemies  (Venema,  De 
Wette).  But  it  is  very  evident  that  the  reference 
is  without  doubt  to  his  own  folly  and  guilt.  So 
likewise  it  is  clear  and  without  doubt  from  ver. 
26  that  the  speaker  regards  himself  as  one 
stricken  by  God,  and  in  the  class  of  those  who 
are  pierced  through  by  God,  that  is,  painfully 
smitten  by  His  arrows  (Lam.  iii.  12  sq.),  and  in- 
ternally wounded  (Jer.  viii.  18;  Ps.  cix.  22). 
Accordingly  he  finds  in  the  necessities  that  have 
come  upon  him,  and  threaten  him  with  peril  of 
death,  not  only  the  abuse  of  cruel  enemies,  but 
at  the  same  time  Divine  visitation.  Since  how- 
ever he  resigns  himself  humbly,  penitently,  and 
in  faith  to  God  ;  he  may  hope  in  God's  favor  and 
help  (ver.  13  sq.)  the  more  confidently,  as  on  the 
one  side  many  of  the  pious  look  upon  him  and 
his  fate  as  typical  and  instructive,  on  the  other 
side  the  enemies  show  by  their  conduct  that  they 
are  least  of  all  servants  of  God.  However  it  does 
not  follow  from  this,  that  folly  and  guilt  are  here 
to  be  taken  as  ideas  which  can  be  interchanged 
with  sufferings  (Hupf.)  The  state  of  the  case  is 
rather  this,  that  his  sufferings  awaken  and 
strengthen  in  the  Psalmist  the  feeling  of  his  sin- 
fulness and  punishableness,  his  feelings  of  peni- 
tence and  desire  for  salvation,  involve  likewise 
the  corresponding  expressions  of  these  feelings, 
and  thus  characterize  the  sufferer  as  a  pious 
martyr,  whose  very  piety  makes  him  the  butt  of 
the  scoflings,  and  the  assaults  of  the  ungodly. 

Sir.  III.  [Ver.  8.  Mothers'  children.— 
Barnes:  "In  families  where  a  man  had  many 
wives,  as  was  common  among  the  Hebrews,  the 
nearest  relationship  would  be  denoted  by  being 
of  the  same  mother  rather  than  of  the  same  fa- 
ther."—C.  A.  B.] 

Ver.  9.  The  house  of  Jehovah  does  not  mean 
at  once  the  congregation,  but  this  at  the  same 


time  with  the  sanctuary,  Num.  xii.  7 ;  Hos.  viii. 
1.  The  zeal  which  consumes  the  Psalmist  as 
burning  fire,  is  not  the  external  fire,  the  perse- 
cutions and  injuries  that  have  come  upon  him  on 
this  account,  but  the  internal  flame,  Jer.  xx.  9 ; 
xxiii.  9;  Ps.  cxix.  139. 

Sir.  IV.  Ver.  10.  And  I  wept,  in  fasting 
(was)  my  soul. — It  is  easy  to  give  this  verse 
by  a  simple  correction  in  accordance  with  Ps. 
xxxv.  13,  the  sense:  I  humbled  my  soul  by  fast- 
ing (Sept.,  Olsh.,  Hupf.,  Bbttcher).  With  the 
present  reading  it  is  necessary  to  accept,  in  ac- 
cordance with  the  accents,  two  parallel  clauses, 
and  to  regard  the  expression  "  my  soul  "  as  iden- 
tical with  "  I."  Leaving  the  accents  out  of  view 
we  could  hardly  translate :  I  wept  in  fasting,  in 
my  soul  (J.  D.  Mich.),  but  rather:  as  regards 
my  soul,  or :  my  soul,  as  a  second  object  ex- 
plains the  I,  expressing  the  heartfelt  weeping  of 
deep  fasting  (Ewald),  or:  I  wept  in  the  fasting 
of  my  soul,  that  is,  whilst  my  soul  was  in  fasting 
(Chald.,  Isaki,  Hitzig).  An  accusative  of  the 
object  is  inadmissible  in  connection  with  this 
verb,  hence  we  cannot  translate:  I  made  weep, 
or  I  wept  away  my  soul. 

[Vers.  11,  12.  Sackcloth.— Delitzsch  :  "The 
garment  of  sorrow  as  the  fasting  is  an  expres- 
sion of  sorrow  for  the  public  necessities,  not  as 
Ps.  xxxv.  13,  for  private  injury.  On  account 
of  this  sorrow,  reproach  upon  reproach  comes 
over  him,  and  scornful  words  are  coined  upon 
him ;  above  all  he  is  satirized  in  the  gates,  the 
places  of  judgment  and  business,  as  in  the  drink- 
ing bouts  (Lam.  iii.  14.  Comp.  v.  14;  Job  xxx. 
9."— C.  A.  B.] 

[Str.  V.  Ver.  13.  But  as  for  me.— The  pro- 
noun i3  emphatic  contrasting  himself  with  the 
unrighteous  scorner.  The  next  clause  is  very 
differently  divided.  Ewald,  followed  by  Riehm: 
connects  the  "  time  of  good  pleasure,  "  etc., 
with  the  "answer  me."  Hupfeld,  Moll,  Pe- 
rowne,  et  al.,  connect  it  with  the  prayer,  Delitzsch 
making  the  first  clause  close  with  "  at  the  time 
of  good  pleasure,"  Hupf.,  Moll,  and  Perowne, 
putting  these  words  in  the  second  clause. 

Vers.  14, 15.  As  the  same  figure  recurs  here  from 
vers.  1  and  2,  no  further  explanation  is  necessary. 
— Let  not  the  well  shut  its  mouth  to  me. 
— He  passes  over  from  the  figure  of  the  flood  to 
that  of  a  well,  the  connecting  idea  being  deep 
water.  These  wells  were  dug  deep  and  covered 
with  a  large  stone  (Gen.  xxix.  2,  3.  Vid.  Thom- 
son, the  Land  and  the  Book,  p.  589).  The  mouth 
was  sometimes  sealed  up  with  a  stone  and  mor- 
tar, for  use  in  the  dry  season. — C.  A.  B.] 

[Str.  VI.  Ver.  Hi.  Thy  lovingkindness  is 
good. — Perowne:  "Good,  i.  e.,  eiiher  sweet,  com- 
forting, as  in  Ps.  lxiii.  3,  or  gracious,  ;£p?7ffroc. 
Comp.  Ps.  cxix.  21.  This  appeal  to  God's  tender 
mercy,  remarks  Calvin,  'shows  how  great  was 
the  strait  of  the  holy  Prophet  .  .  .  and  of  a  truth 
it  is  a  very  difficult  matter  to  be  sure  that  God  is 
gracious  while  He  is  angry,  and  near  while  He 
is  far  off.'  "— C.  A.  B.] 

Str.  VII.  [Ver.  19.  Thou  knowest.— He 
appeals  to  the  knowledge  of  God  as  in  ver.  5. 
This  is  followed  by  an  enumeration  of  his  severe 
distresses,  and  this  is  the  basis  for  the  impreca- 
tion which  follows. 
Ver.  20.  Reproach  hath  broken  my  heart. 


PSALM  LXIX. 


397 


— Barnes:  "The  reproaches,  the  calumnies,  the 
aspersions,  the  slanders  of  others  have  crushed 
me.  I  am  not  able  to  bear  up  under  them ;  I 
fail  under  the  burden.  Distress  may  become  so 
great  that  life  may  sink  under  it,  for  many  die 
of  what  is  called  '  a  broken  heart.'  Undeserved 
reproaches  will  be  as  likely  to  produce  this  re- 
sult in  a  sensitive  heart  as  any  form  of  suffering, 
and  (here  are  thousands  who  are  crushed  to  the 
earth  by  such  reproaches." — And  I  waited  for 
sympathy,  and  there  was  none. — Perowne: 
"  This  is  the  only  place  in  the  Psalter  where  the 
word  translated  sympathy  is  found.  Properly 
speaking  it  is  not  a  noun  but  a  verb  in  tiie  infin. 
Hence  the  periphrasis  in  the  A.  V.,  '  I  looked 
for  some  to  take  pity,'  or,  as  in  the  margin  'to 
lament  with.'  The  word  sympathy  has  nowhere 
been  employed  by  our  translators,  but  it  exactly 
conveys  the  force  of  the  Hebrew  word,  inas- 
much as  it  is  used  of  sympathy  in  joy  as  well  as 
in  sorrow.  See  Job  xlii.  11;  Jer.  xv.  5;  xvi.  5; 
xlviii.  17."*— C.  A.  B.] 

Ver.  21.  Gall. — The  word  17X1  means  a  poi- 
sonous plant  (IIos.  x.  4),  and  is  parallel  with 
wormwood  (Jer.  viii.  14;  ix.  14;  xxiii.  15)  with 
a  figurative  meaning  of  the  addition  and  intensifi- 
es! ion  of  bitter  and  severe  sufferings.  There 
arc  no  sufficient  reasons  for  thinking  particularly 
of  water  hemlock  (Celsius)  darnel  (Michael.)  co- 
locynth  (CEdmann),  poppy  (Gesenius),  we  are 
merely  led  to  a  plant  with  a  fruit  in  the  form 
of  a  head  or  umbrella.  On  this  account  the  word 
may  likewise  mean  the  gall  (Sept.)  and  the  more 
as  poison  and  bitterness  appear  to  be  inter- 
changed, Deut.  xxxii.  32  sq. ;  Rev.  viii.  11. — 
Vinegar  is  in  this  connection  not  a  cooling 
drink  which  quenches  the  thirst,  but  a  synonym 
of  sour  wine.-}- 

Sir.  VIII.  Ver.  22.  Their  table  before 
them. — The  table  standing  before  them,  spread, 
is  to  become  a  net  and  snare  for  them.  This 
figurative  designation  of  ruin  is  in  favor  of  the 
view  that,  the  meaning  is  not,  the  poisoned  dish 
is  to  poison  those  who  have  prepared  it  (Chald. ), 
but  the  dish  prepared  for  their  own  enjoyment 
is  to  prove  the  ruin  of  those  who  made  it  impos- 
sible for  the  Psalmist  to  enjoy  the  food  necessary 
to  sustain  life,  by  their  making  it  bitter  and  sour 
(Calvin),  and  indeed  at  the  very  time  when  they 
were  prepared  to  enjoy  it,  that  is  unexpectedly. 

*  [These  words  fitly  express  the  feelings  of  the  Messiah 
upon  the  cross  who  boro  the  shame  of  an  ignominiousdeath, 
the  reproaches  of  violating  the  law,  and  the  slanders  of 
Wicked  enemies,  who  died  broken-hearted,  with  no  one  to 
pity,  alone  in  his  shame  and  woe.— C.  A.  B.] 

t  Uexander:  "Gall  and  vinegar  are  here  put  together  to 
denote  the  most  unpalatable  forms  of  food  and  drink.    The 

i  of  our  Lord  was  providentially  so  ordered  as  to  fur- 
nish a  remarkable  coincidence  with  this  verse.  The  Romans 
were  accustomed  to  give  sour  wine  with  an  infusion  of 
myrrh  to  convicts  on  the  cross  for  the  purpose  of  deadening 
the  pain.     This  practice  was  adhered   to   in   our   Saviour's 

lark  xv.  23).  Though  in  itself  not  cruel,  hut  the  con- 
trary, it  formed  part  of  the  great  process  of  murderous  per- 
secution.    On  the  part  of  the  Roman  soldiery,  it  may  have 

>i  aet  of  kindness;  but  considered  as  an  act  of  the  un- 
believing .lews,  it  was  giving  gall  and  vinegar  to  one  already 
overwhelmed  with  anguish.  Ami  so  Matthew,  in  accordance 
with  his  general  method,  represents  it  as  a  verification  of 
this  passage  (Matt,  xxvii.  3).  He  does  not  contradict  Mark's 
account  before  referred  to;  but  merely  intimates  that  the 
wine  and  myrrh  thus  offered  were  to  be  regarded  as  identical 
with  the  gall  and  vinegar  of  this  prediction.  And  in  order 
to  prevent  the  coincidence  from  being  overlooked,  our  Lord, 
before  He  died,  complained  of  thirst,  and  vinegar  was  admin- 
istered (Matt,  xxvii.  48  ;  John  xix.  28)."— C.  A.  B.] 


They  thus  receive  a  judicial  recompense,  It  is 
true,  but  the  translation:  and  for  a  recompense 
(Sept.  and  other  ancient  versions,  according  to 
Rom.  xi.  9,  and  therefore  Geier,  J.  II.  Mich., 
el  al.)  instead  of  "and  to  the  careless  a 
snare  "  may  be  obtained  by  changing  the  vo- 
calization of  the  Hebrew  word,  but  is  against  the 
parallelism.  A  reference  to  the  Lord's  table 
(Luther,  Melanchthon,  Stier),  is  even  with  a 
limitation  to  devotional  use,  the  less  admissible, 
as  there  is  here  not  a  threatening  or  warning 
proclamation  of  the  Divine  judgment,  but  an  im- 
precation bringing  it  about  with  increased  ex- 
citement finally  passing  over  into  direct  cursing. 
This  may  be  conceived  in  the  soil  of  the  Old 
Covenant  and  explained  in  accordance  with  the 
canon  of  the  retaliation  of  the  Old  Testament: 
eye  for  an  eye,  tooth  for  a  tooth,  and  finds  like- 
wise its  connection  with  David,  e.  g.  1  Sam.  xxvi. 
19;  2  Sam.  iii.  29;  but  it  cannot  be  justified  as 
a  disposition  and  finds  no  place  for  a  typical  rep- 
resentation "  in  the  behaviour  of  the  suffering 
Saviour  on  the  cross  who  prayed  for  his  ene- 
mies.* 

[Ver.  23.  Perowne:  "The  darkening  of  the 
eyes  denotes  weakness  and  perplexity,  as  the  en- 
lightening of  the  eyes  (see  Ps.  xix.  8)  denotes  re- 
newed vigor  and  strength.  Similarly,  the  shak- 
ing of  the  loins  is  expressive  of  terror  and  dismay 
and  feebleness  (Nan.  ii.  10;  Dan.  v.  6.)  Or  the 
first  may  mean  the  depriving  of  reason  and  un- 
derstanding; the  second,  the  taking  away  of  all 
strength  for  action." — C.  A.  B.] 

Sir.  IX.  [Ver.  25.  Their  encampment. — 
Perowne:  "This  is  properly  'the  movable  vil- 
lage of  nomadic  tribes,'  who  usually  pitch  their 
tents  in  a  circle.  See  Gen.  xxv.  16,  where  terah 
is  joined  with  chatsar,  the  former  being  the 
movable  and  the  latter  the  stationary  village,  as 
Tuch  {in  loco)  rightly  explains.  The  expression 
is  of  course  used  here  figuratively,  in  accordance 
with  'tents'  in  the  parallelism. "+ 

Ver.  20.  For  him  whom  Thou  hast  smit- 
ten they  persecute,  and  of  the  pain  of 
Thy  pierced  ones  do  they  tell. — Perowne  : 
"  The  reason  of  the  imprecation  is  given  because 
of  the  unpitying  cruelty  which  delighted  in  add- 
ing to  the  pain  and  affliction  of  one  whom  God 
had  already  brought  low, — they  tell  as  if  they 
counted  one  by  one  every  blow  that  fell  upon 
Him,  every  cry  that  He  had  uttered,  only  to  turn 
it  into  mockery  (comp.  Ps.  lix.  12,  lxiv.  5). "J 


*  [Alexander:  "The  imprecations  in  this  verse  and  those 
following  it  are  revolting  only  when  considered  as  the  ex- 
pression of  malignant  selfishness.  If  uttered  by  God  they 
shock  no  reader's  sensibilities,  nor  should  they  when  consid- 
ered as  the  language  of  an  ideal  person,  representing  the 
whole  class  of  righteous  sufferers, and  particularly  Hint,  H  ho 
though  lie  prayed  for  His  murderers  while  dying  (Luke 
xxiii.  34),  had  before  applied  the  words  of  this  very  passage 
to  the  unbelieving  Jews  (Matth.  xxiii.  38),  as  Paul  "did  after- 
wards (Rom.  xi.  9. 10).  The  general  doctrine  of  providen- 
tial retribution,  far  from  being  confined  to  the  Old  Test.,  is 
distinctly  taught  in  many  of  our  Saviour's  parables.  See 
Matth.  xxi.  41,  xxii.  7,  xxiv.  61." — C.  A.  B.] 

f  [Wordsworth :" St.  Peter  applies  this  prophecy  to  the 
traitor  Judas  (Acts  i.  -0),  who  was  instar  omnium,  an  em- 
bodiment and  incarnation  of  those  sins  which  brought 
misery  on  the  .Tows  ami  who  was  like  a  personal  representa- 
tive of  the  Jewish  nation  in  wickedness  and  punishment.'' — 
C.  A.  B.l 

J  [Wordsworth:  "How  much  light  is  shed  upon  these 
words  as  applied  to  Christ,  when  they  are  compared  with  Is. 
liii.  4;  '  Surely  He  hath  borne  our  griefs,  and  carried  our 
sorrows ;  yet  we  did  esteem   liiui  stricken,  smitten  of  God, 


308 


THE  SECOND  BOOK  OF  PSALMS. 


Ver.  27.  Add  iniquity,  etc. — Perowne:  "Let 
it  all  stand  against  them  in  Thy  book,  one  sin 
after  another,  as  committed,  not  being  blotted 
out,  but  only  swelling  the  fearful  reckoning. 
Comp.  Jer.  xviii.  23.  This  swelling  of  the  cata- 
logue of  guilt  is  in  fact  swelling  the  punishment, 
but  there  is  no  need  to  render  (as  French  and 
Skinner  do) :  'Give  them  punishment  upon  pun- 
ishment.'" — C.  A.  B.] 

Ver.  28.  From  the  book  of  the  living. 
— Usage  and  the  context  show  thai  the  blotting 
out  from  the  book  of  the  living  not,  only  denotes 
ruin  in  general  or  death  (De  Wette,  Hengst.), 
but  exclusion  from  the  kingdom  and  people  of  God. 
For  the  reference  is  to  the  book  of  God  (Ex. 
xxxii.  32),  in  which  God  Himself  registers  every 
one  (Ps.  lxxxvii.  4-6),  who  is  appointed  to  life 
(Is.  iv.  3),  and  in  this  book  (Dan.  xii.  2),  as  the 
citizens  of  Israel  in  the  genealogical  tables,  Jer. 
xxii.  30;  Ezek.  xiii.  9;  comp.  Luke  x.  20;  Phil, 
iv.  3;  Rev.  iii.  5;  xiii.  8;  xvii.  8;  xxi.  27. 

\_Str.  X.  Vers.  29-31.  The  Psalmist  is  poor 
and  miserable  but  he  implores  God  to  set  him  on 
high,  in  a  place  of  safety,  beyond  the  reach  of 
his  enemies  and  then  he  will  praise  God  with 
songs  of  thanksgiving,  which  will  be  more  ac- 
ceptable to  God  than  formal  offerings. — Better 
than  an  ox,  a  bullock  -with  horns  and 
hoofs. — Perowne :  "  The  epithets  are  not  mere- 
ly otiose,  as  Hupfeld  asserts.  The  first  is  men- 
tioned in  order  to  mark  that  the  animal  was  not 
under  three  years  old,  and  therefore  of  the  pro- 
per age  according  to  the  Law  ;  the  last  as  inti- 
mating that  it  belonged  to  the  class  of  clean  four- 
footed  animals,  parting  the  hoof,  Lev.  xi.;  and 
the  meaning  is,  that  the  most  perfect  and  valuable 
of  the  sacrifices  ordained  by  the  law  was  not  to 
be  compared  to  the  sacrifice  of  a  grateful  heart. 
See  Pss.  1.  li."— C.  A.  B.]. 

Str.  XI.  [Ver.  32.  Seekers  after  God-may 
your  heart  live. — Alexander:  "May  you  be 
revived  and  cheered  by  witnessing  this  exhibi- 
tion of  God's  power  and  goodness!  The  wish 
that  it  may  be  so  includes  a  promise  that  it  shall 
be,  as  in  Ps.  xxii.  26,  where  the  form  of  expres- 
sion is  the  same." — C.  A.  B.] 

Ver.  33.  And  His  prisoners  He  doth  not 
despise. — These  might  very  well  be  bound  with 
the  cords  of  misery  (Job  xxxvi.  8),  or  chained 
in  torture  and  iron  in  general,  Ps.  cvii.  10;  it  is 
here  rather  to  be  regarded  as  parallel  with  the 
expression  (ver.  26) :  Thy  smitten  ones,  Thy 
pierced  ones.  There  is  nothing  to  show  a  refer- 
ence to  the  exiles.  It  would  be  easier  to  find  a 
reference  to  these  in  the  closing  clause  since  there 
are  real  points  of  contact  with  Jer.  xxxii. 

Sir.  XII.  Ver.  35.  Build  the  cities  of  Ju- 
dah,  etc. — This  does  not  expressly  state  a  resto- 
ration of  Zion  and  a  repeopling  of  the  cities  of 
Judah.  The  words  admit  of  being  understood 
generally  on  the  basis  of  the  promise  contained 
in  the  Law,  of  continuance  and  growth  (Calvin 
et  al.)  and  of  our  supposing  that  there  is  a  pro- 
phetic glance  at  the  fate  of  the  land  and  people 
in  individual   experience,  as  Ps.  xiv.   7 ;  xxii. 

and  afflicted ; '  and  Is.  li.  6.  '  I  gave  thy  back  to  the 
sviiters ;'  and  Zech.  xiii.  6  :  '  I  was  wounded  (smitten)  in  the 
house  of  my  friends;  '  and  Zech.  xiii.  7  :  Smite  the  shepherd 
and  the  sheep  shall  be  scattered.' — In  all  these  passages  the 
same  word  (nacah)  is  used." — C.  A.  B.] 


30;  li.  19.  This  is  justified  not  only  by  the 
typical  prophetical  character  of  this  Psalm  in 
general,  but  by  the  position  of  the  Psalmist  in 
the  redemptive  economy  so  strongly  em- 
ployed in  ver.  6.  The  supposition  that  the 
closing  words  contain  a  later  addition  (Venema, 
Seiler,  Dathe,  Munting.,  Rosenm.,  I.  Koster,  Tho- 
luck),  is  therefore  as  unnecessary  as  it  is  arbi- 
trary. 

DOCTRINAL   AND   ETHICAL. 

1.  The  necessity  of  a  pious  man  may  be  so 
great  on  earth  that  he  is  about  to  sink,  and  the 
Divine  help  may  be  postponed  so  long  that  the 
afflicted  has  cried  himself  hoarse  in  prayer  and 
his  eyes  have  become  dull  and  fixed  from  long 
and  uninterrupted  looking  in  the  strain  of  wait- 
ing. In  this  case  the  power  of  faith  is  proved  and 
attested  by  taking  ground  in  God,  when  the  earth- 
ly ground  slips  from  under  his  feet,  and  then 
when  the  waves  of  trouble  beat  together  over 
his  head,  he  struggles  forth  on  high  with  a  cry 
of  prayer. 

2.  Fall  and  exaltation,  ruin  and  redemption, 
sufferings  and  how  they  are  received,  endured 
and  overcome — all  this  has  to  the  congregation 
of  God  not  only  the  significance  of  personal  expe- 
rience, but  at  the  same  time  of  Divine  guidance 
and  of  typical  history  and  is  intensified  in  pro- 
portion to  the  importance  of  the  person  with 
reference  to  the  history  of  the  kingdom  of  God. 
The  sufferer  may  apply  this  to  himself  to  comfort 
him  and  to  strengthen  his  faith.  It  serves  as  an 
exhortation  and  instruction  to  others  when  they 
perceive  it  and  hear  of  it.  He  is  heard  more- 
over not  because  he  prays,  but  because  God  is 
merciful  and  His  omnipotence  is  effective  in  ac- 
cordance with  His  faithfulness  to  the  covenant  on 
behalf  of  His  suffering  servants. 

3.  There  is  no  inconsistency  in  the  fact  that 
one  who  has  been  attacked  by  men  without 
cause  and  persecuted  though  innocent,  should 
yet  be  reminded  by  his  sufferings,  of  his  guilt 
before  God  and  awakened  to  confession  of  sin, 
and  at  the  same  time  that  this  sinful  man  should 
be  filled  with  a  true  and  burning  zeal  for  the 
house  of  the  Lord  and  should  be  persecuted  on 
account  of  his  zeal  and  made  sport  of  for  his 
godly  sorrow,  so  that  he  suffers  for  God's  sake 
and  at  the  same  time  feels  that  he  is  smitten 
by  God  as  well  as  by  men.  With  the  more  fer- 
vency he  turns  to  the  mercy  of  God  whilst  the 
period  of  grace  lasts  and  trusts  in  the  truth  of 
salvation. 

4.  It  is  certainly  better  to  suffer  as  an  innocent 
man  than  as  guilty  ;  yet  it  is  a  very  severe  cross 
to  which  most  men  cannot  accommodate  them- 
selves. Even  the  Psalmist  thus  gets  into  such  a 
carnal  excitement  that  whilst  he  does  not  contend 
with  God  or  murmur  against  Him,  but  on  the 
contrary  relies  upon  God  and  calls  upon  Him, 
yet  in  hungry  zeal  he  calls  down  the  power  of 
God  to  the  judgment  and  ruin  of  those  enemies 
who  ignore  it.  This  belongs  to  that  folly  and 
guilt,  of  which  the  Psalmist  is  conscious,  and  is 
neither  to  be  extenuated  nor  recommended.  For 
there  is  a  very  great  difference  between  obliga- 
tory proclamation  of  the  Divine  judgment,  moral- 
ly justifiable   assent   to  the   unavoidable  conse- 


PSALM  LXIX. 


399 


quences  of  this  judgment  and  holy  joy  in  the 
victory  of  righteousness  on  the  one  side,  and 
passionate  imprecation,  revengeful  cursing  and  an 
evilly  disposed  supplication  for  Divine  judgment 
in  order  to  the  temporal  ruin  and  everlasting 
destruction  of  certain  persons,  on  the  other  side. 
In  the  latter  case  man  does  not  give  over  retri- 
bution to  the  all-wise  and  holy  God,  but  of  his 
own  will  and  power  interferes  with  the  course 
of  the  just  government  of  God,  yes  really  antici- 
pates the  final  judgment.  For  this  reason  it  is  at 
least  a  zeal  for  God  without  knowledge  even  when 
no  revengeful  motives  come  in  play  and  no  per- 
sonal interests  are  involved,  but  when  the  refer- 
ence is  to  such  men  as  put  themselves  in  hos- 
tility to  God  and  His  word,  sacraments,  house, 
glory  and  congregation.  Even  Jesus  has  not 
anticipated  for  individual  cases  the  condemnatory 
decisions  of  the  final  Judgment,  but  has  merely 
proclaimed  it  as  future,  and  indeed  with  the  pain 
of  love  and  in  connection  with  the  purpose  of 
His  coming  not  to  destroy  the  souls  of  men  but 
to  save  them.  Accordingly  He  censured  His 
disciples  for  wishing  to  call  down  fire  from  hea- 
ven upon  those  who  refused  to  receive  Him. 
Luke  ix.  53-55.  The  zeal  which  consumed  him  was 
very  different  even  from  Elias,  and  it  is  not  well 
to  confound  the  ideas  of  the  Old  and  New  Testa- 
ment. Moreover  it  is  not  the  same  thing  wheth- 
er the  wish  for  the  ruin  and  the  damnation  of 
all  those  who  rise  up  against  God  is  expressed 
as  a  prayer  and  as  the  counterpart  of  the  bless- 
ing implored  for  all  those  who  turn  to  God,  as 
it  was  used  by  Luther  and  the  Reformers,  or 
whether  imprecations  of  particular  persons  are 
expressed. 

5.  Even  the  ritual  offerings  brought  in  the  per- 
fect legal  manner,  have  not  the  same  value  with 
God  as  the  offering  of  thanks  and  the  spreading 
abroad  of  God's  praise  in  the  proclamation  of  His 
holy  name,  comp.  Pss.  1.  li.  The  latter  on  the 
basis  of  the  blessed  experience  of  God,  acts  of  de- 
liverance, which  are  of  grace,  of  truth  and  of 
salvation  gain  constantly  fuller  recognition  and 
greater  compass  (Ps.  xxii.  '2±  sq.)  in  accordance 
with  the  tendency  of  the  theocracy  to  become 
universal,  for  which  cause  God  will  never  let  land 
or  people  fail. 

HOMILETICAL  AND   PRACTICAL. 

When  prayer  is  as  earnest  as  the  necessity, 
then  God's  help  will  not  fail,  though  it  be  delayed. 
— He  who  prays  without  ceasing  must  not  put  his 
trust  in  his  own  worthiness,  but  in  his  need  and 
God's  grace. — Inpatient  looking  to  God,  the  man's 
senses  may  pass  away  if  only  his  faith  does  not 
give  way. — How  is  it  consistent  that  one  should 
be  persecuted  as  innocent  and  yet  punished  as  a 
sinner?  All  the  pious  are  interested  in  what 
concerns  one  of  them. — It  is  better  to  suffer  for 
God's  cause  ;  than  to  be  punished  for  sins,  but 
it  is  not  easier. — Man  may  act  strangely  to  us  and 
our  neighbors  become  our  enemies  if  only  God 
remains  our  friend. — To  be  on  God's  side  and  to 
suffer  persecution  are  for  the  most  part  combined. 
— Piety  has  nothing  to  expect  from  the  world 
but  hate  and  scorn.  — The  best  answer  of  the 
pious  to  the  scorn  of  the  ungodly  is  to  resign 
their  persons  to  the  mercy  of  God  and  their  cause 


to  His  judgment. — The  hostility  of  the  world  can- 
not injure  us,  if  it  increase  our  zeal  for  God's 
house  and  urge  us  to  deeper  personal  humility, 
patience  and  trust  in  God. — We  have  reason  to 
examine  ourselves  earnestly,  whether  in  our  zeal 
for  God  there  is  more  wrath  against  our  enemies, 
than  love  to  His  person  and  care  for  the  glory 
of  His  house. — lie  who  relies  in  prayer  upon  the 
mercy  and  truth  of  God,  has  the  surest  foundation 
for  His  salvation  and  the  best  pledges  of  the 
hearing  of  his  prayer. — As  comforting  as  it  is  for 
the  pious  to  put  themselves  in  the  gracious  hands 
of  God,  it  is  as  terrible  for  the  ungodly  to  fall 
into  the  hands  of  the  living  God. — To  be  de- 
prived of  communion  with  God  is  the  most  fear- 
ful judgment. — To  be  accepted  or  rejected  by  God, 
in  this  consists  the  decision  for  time  and  for  eter- 
nity: it  is  important  above  all  to  use  this  time  of 
grace. — To  offer  thanks  is  an  offering  well  pleas- 
ing to  God. 

Augustine:  No  punishment  is  more  severe 
than  when  sin  makes  up  the  punishment  of  sin. 
— Calvin:  To  suffer  shame  is  harder  for  a  noble 
man  than  to  suffer  a  hundred  deaths. — It  is  cer- 
tainly very  hard  to  imagine  God  as  gracious 
when  He  is  angry  and  near  when  He  is  afar  off. 

Starke  :  The  greater  the  necessity  and  anxie- 
ty of  soul  into  which  a  Christian  has  fallen,  the 
more  fervently  should  he  call  upon  God  in  ac- 
cordance with  the  example  of  his  Saviour. — If 
Christ  who  deserved  so  much  of  the  world  has 
been  hated  by  it  to  the  uttermost,  then  learn  to 
bear  the  hate  and  unthankf'ulness  of  the  world 
patiently  after  His  example. — Sin  is  the  greatest 
folly,  because  man  by  it  has  preferred  the 
friendship  of  Satan  to  the  friendship  of  God. — 
A  Christian  must  never  leave  out  of  view  the 
glory  of  God,  but  rather  be  ready  to  endure  all 
kinds  of  reproach  than  that  any  reproach  should 
come  upon  God. — The  favor  and  friendship  of 
God  make  up  for  all  things  else. — Who  has 
known  better  how  to  avoid  necessities  than 
Jesus  ?  and  see,  He  prays  ;  follow  Him. — Those 
are  not  blessings  in  appearance  which  are  prom- 
ised to  the  righteous;  but  as  truly  as  they  fear 
and  love  God,  they  will  likewise  share  in  the 
blessings  of  salvation  purchased  by  Christ. 

Arndt:  Although  distress  of  water  is  very 
lamentable,  and  distress  of  fire  is  pitiable  and 
distress  of  war  deplorable  and  great;  yet  these 

only  affect  the  body But  there  are 

other  waters  which  would  drown  the  soul,  these 
are  waters  of  hell,  such  as  fear,  anxiety,  terror, 
despair,  which  affect  the  soul;  from  this  we 
should  recognise  the  majesty  and  greatness  of 
the  sufferings  of  Christ  which  transcend  all  the 
sufferings  of  all  men. — Tholuck:  Men  who  can- 
not weep  over  their  own  sins,  how  can  they  un- 
derstand the  tears  shed  for  the  sins  of  others !  — 
It  is  the  curse  of  sin,  that  it  begets  new  sins. — 
Taube  :  Zion,  however  much  she  must  pass 
through  the  assaults  of  all  times,  has  the  promise 
of  endurance  because  of  the  constant  help  of 
God. 

[Matt.  Henry:  Though  we  may  be  jeered  for 
well  doing,  we  must  never  be  jeered  out  of  it. — 
We  cannot  expect  too  little  from  men, — miserable 
comforters  are  they  all, — nor  can  we  expect  too 
much  from  God,  for  He  is  "the  Father  of  Mercy, 
and  the  God  of  all  comfort  and  consolation." — It 


400 


THE  SECOND  BOOK  OF  PSALMS. 


is  a  great  comfort  for  us  that  humble  thankful 
praises  are  more  pleasing  to  God  than  the  most 
costly  pompous  sacrifices  are  and  ever  were. — 
Barnes  :  We  may  feel  that  we  have  not  wronged 
our  fellow-men ;  yet  even  the  treatment  which 
we  receive  from  them,  however  unjust  so  far  as 


they  are  concerned,  may  be  regarded  as  deserved 
by  us  at  the  hand  of  God,  and  as  proper  on  His 
part  as  an  expression  of  His  displeasure  for  our 
transgressions  against  Him,  and  as  a  proof  that 
we  are  sinners. — C.  A.  B.] 


PSALM  LXX. 

To  the  chief  Musician,  A  Psalm  of  David,  to  bring  to  remembrance. 

Make  haste,  O  God,  to  deliver  me  ; 
Make  haste  to  help  me,  O  Lord. 

2  Let  them  be  ashamed  aud  confounded  that  seek  after  my  soul : 
Let  them  be  turned  backward,  and  put  to  confusion, 

That  desire  my  hurt. 

3  Let  them  be  turned  back  for  a  reward  of  their  shame 
That  say,  Aha,  aha. 

4  Let  all  those  that  seek  thee  rejoice  and  be  glad  in  thee  : 
And  let  such  as  love  thy  salvation 

Say  continually,  Let  God  be  magnified. 

5  But  I  am  poor  and  needy  ; 
Make  haste  unto  me,  O  God : 
Thou  art  my  help  and  my  deliverer ; 
O  Lord,  make  no  tarrying. 


EXEGETICAL  AND  CRITICAL. 

Its  Contents  and  Title. — For  its  relation 
to  Ps.  xl.  13  sq.,  vide  the  explanations  there 
given.  It  is  evident  that  we  have  here  a  frag- 
ment of  that  Psalm,  for  the  reason  that  the  im- 
perative upon  which  the  7  cum  infin.  depends,  is 
lacking  and  must  be  supplied  ;  and  there  is  no 
example  to  justify  us  in  attaching  it  to  the  im- 
perative which  closes  the  verse.  The  change  in 
the  name  of  God  points  to  a  later  and  inten- 
tional separation.  Instead  of  Jehovah,  which  is 
used  throughout  Ps.  xl.  we  have  here  not  only 
at  the  beginning  but  especially  striking  is  the 
substitution  of  Elohim  in  ver.  4  b.,  whilst  here 
in  the  closing  line  Jehovah  is  used  instead  of 
the  nominative  Adonai,  the  latter  in  connection 
with  an  easier  reading,  which  has  been  consi- 
dered in  connection  with  Ps.  xl.  The  slight 
changes  in  ver.  3  point  in  the  same  direction,  to 
whicu  we  may  add  that  in  ver.  2  IT}"  as  well  as 
nniSD  7  are  missing,  whilst  in  ver.  4  b.  a  1  is  add- 
ed, and  at  the  close  of  ver.  4  *\r\pW'  is  used  for 
fJjnjNltfn,  and  at  the  beginning  of  ver.  5  c.  '"ItJ? 
for  'rnTj;,  the  forms  in  Ps.  xl.  being  fuller. 

The  contents,  which  are  entirely  complete  in 
themselves,  admit  the  Psalm  to  be  a  prayer  of  a 
persecuted  man,  and  the  title  contains  a  state- 
ment of  its  purpose,  which  fully  accords  with 
that  of  Ps.  xxxviii.  which  states  that  it  is  for  a 
special  liturgical  use  (comp.  Introduction,  §  6,  No. 
3),  as  well  as  general  use,  which  is  indicated  by 


its  being  referred  to  the  musical  director.  The 
place  of  this  Psalm  in  the  Second  Book  after 
Psalm  lxix.  was  occasioned  by  the  relation- 
ship between  ver.  5  and  Psalm  lxix.  29,  as  well 
as  by  the  changing  use  of  the  Divine  name. 
The  Psalm  might  be  regarded  as  Davidic  on 
account  of  its  dependence  on  Ps.  xl.  But  the 
changes  that  have  been  made  are  of  such  a 
character  that  it  is  more  than  doubtful  to  refer 
them  to  David.  The  same  may  be  said  of  the 
supposition  of  those  who  regard  Jeremiah  as  the 
author  of  Ps.  xl.  that  he  made  these  alterations 
(Hitzig).  Redding  observ.  phil.  crit.  de p salmis  bis 
editis,  p.  61,  gives  a  collection  of  ancient 
opinions.  The  ingenious  attempt  to  regard  this 
Psalm  as  an  introduction  to  Psalm  lxxi.,  and  thus 
get  a  pair  of  Psalms  of  the  advanced  age  of  Da- 
vid (Hengstenberg),  lacks  sufficient  confirma- 
tion.* 

*  [  Yet  there  are  many  good  reasons  to  be  adduced  in  fa- 
vor of  this  view.  These  are  well  stated  by  Hengstenberg 
and  Wordsworth,  e.g.,  (1)  The  fact  that  Ps  lxxi.  has  no  title 
in  a  book  where  all  the  Psalms  have  titles  except  i.,  ii.,  x., 
xxxii.,  xliii.;  i.  and  ii.  being  introductory  to  the  Psalter, 
and  x.  and  xliii.  certainly  belonging  to  the  preceding  Psalms, 
and  xxxii.  in  close  relation  to  its  predecessor.  (2)  The  fact 
that  Ps.  Ixx.is  taken  from  Ps.  xl.,  and  Ps.  lxxi.  likewise  is 
made  up  of  a  "  collection  of  sentences  from  various  other 
Psalms  (xxii.,  xxv.,  xxxi., xxxv.,  xxxviii.,  xl.),"  and  "being 
formed  out  of  other  Psalms,  it  serves  the  purpose  of  showing 
that  David,  at  the  close  of  his  life,  'gathered  up  and  set  his 
seal  to '  the  sayings  which  he  had  uttered  in  the  former 
Psalms  "  (Wordsworth).  (3)  The  fact  that  corresponding 
thoughts  and  petitions  run  throughout  both  Psalms,  comp. 
Ps.  lxx.  1,  5  and  lxxi.  12 ;  Ixx.  2  and  lxxi.  13, 24  ;  lxx.  4  and 
lxxi.  6,  8,  14-16,  24,  and  especially  is  lxxi.  24  the  believing 
confidence  in  the  fulfilment  of  the  petition  begun  in  lxx.  1, 
2.— C  A.  B.] 


PSALM  LXXI.  401 


PSALM  LXXI. 

In  thee,  O  Lord,  do  I  put  my  trust : 
Let  me  never  be  put  to  confusion. 

2  Deliver  me  in  thy  righteousness,  and  cause  me  to  escape  : 
Incline  thine  ear  unto  me,  and  save  me. 

3  Be  thou  my  strong  habitation,  whereunto  I  may  continually  resort: 
Thou  hast  given  commandment  to  save  me  ; 

For  thou  art  my  rock  and  my  fortress. 

4  Deliver  me,  O  my  God,  out  of  the  hand  of  the  wicked, 
Out  of  the  hand  of  the  unrighteous  and  cruel  man. 

5  For  thou  art  my  hope, 

O  Lord  God  :  thou-art  my  trust  from  my  youth. 

6  By  thee  have  I  been  holden  up  from  the  womb : 
Thou  art  he  that  took  me  out  of  my  mother's  bowels : 
My  praise  shall  be  continually  of  thee. 

7  I  am  as  a  wonder  unto  many  ; 
But  thou  art  my  strong  refuge. 

8  Let  my  mouth  be  filled  with  thy  praise 
And  with  thy  honor  all  the  day. 

9  Cast  me  not  off  in  the  time  of  old  age  ; 
Forsake  me  not  when  my  strength  faileth. 

10  For  mine  enemies  speak  against  me ; 

And  they  that  lay  wait  for  my  soul  take  counsel  together, 

11  Saying,  God  hath  forsaken  him  : 

Persecute  and  take  him;  for  there  is  none  to  deliver  him. 

12  0  God,  be  not  far  from  me  : 

0  my  God,  make  haste  for  my  help. 

13  Let  them  be  confounded  and  consumed  that  are  adversaries  to  my  soul ; 
Let  them  be  covered  with  reproach  and  dishonor  that  seek  my  hurt. 

14  But  I  will  hope  continually, 

And  will  yet  praise  thee  more  and  more. 

15  My  mouth  shall  shew  forth  thy  righteousness 
And  thy  salvation  all  the  day  ; 

For  I  know  not  the  numbers  thereof. 

16  I  will  go  in  the  strength  of  the  Lord  God  : 

1  will  make  mention  of  thy  righteousness,  even  of  thine  only. 

17  O  God,  thou  hast  taught  me  from  my  youth  : 
And  hitherto  have  I  declared  thy  wondrous  works. 

18  Now  also  when  I  am  old  and  grayheaded,  O  God,  forsake  me  not; 
Until  I  have  shewed  thy  strength  unto  this  generation, 

And  thy  power  to  every  one  that  is  to  come. 

19  Thy  righteousness  also,  O  God,  is  very  high, 

Who  hast  done  great  things  :  O  God,  who  is  like  unto  thee! 

4.0 


iOi 


THE  SECOND  BOOK  OF  PSALMS. 


20  Thou,  -which  hast  shewed  me  great  and  sore  troubles, 
Shalt  quicken  me  again, 

And  shalt  bring  mc  up  again  from  the  depths  of  the  earth. 

21  Thou  shalt  increase  my  greatness 
And  comfort  me  on  every  side. 

22  I  will  also  praise  thee  with  the  psaltery,  even  thy  truth,  0  my  God : 
Unto  thee  will  I  sing  with  the  harp,  O  thou  Holy  One  of  Israel. 

23  My  lips  shall  greatly  rejoice  when  I  sing  unto  thee : 
And  my  soul,  which  thou  hast  redeemed. 

24  My  tongue  also  shall  talk  of  thy  righteousness  all  the  day  long  : 

For  they  are  confounded,  for  they  are  brought  unto  shame,  that  seek  my  hurt. 


EXEGETTCAL   AND   CRITICAL. 

Its  Contents  and  Composition. — The  Psalm 
is  written  in  a  clear  and  easily-understood  lan- 
guage, yet  with  a  somewhat  uneven  rythmical 
movement,  and  a  loose  structure  of  the  strophes. 
It  repeats  whole  passages  from  older  Psalms, 
with  slight  alterations  (the  beginning  is  from  Ps. 
xxxi.,  the  conclusion  from  Ps.  xxxv.,  the  middle 
from  Ps.  lxx.  2  sq.,  and  likewise  some  words 
and  expressions  from  Ps.  xl.).  An  Israelite, 
whose  name  is  not  mentioned,  implores  deliver- 
ance (vers.  1-3)  from  the  hand  of  wicked,  un- 
scrupulous and  violent  men  (vers.  4  and  10-12). 
According  to  ver.  9  he  is  aged,  and  according  to 
ver.  21  he  seems  to  occupy  an  important  station 
in  society,  and  he  is  able  likewise  to  assert  (ver. 
5  sq.)  that  he  has  been  upheld  by  Jehovah  from 
his  y out  h,  and  that  he  now  likewise  (ver.  7  sq. )  in 
connection  with  failing  strength  puts  his  confi- 
dence in  Him,  and  will  praise  Him  still  continually; 
for  the  enemies  who  consult  respecting  his  ruin 
(vers.  10-12)  will  be  put  to  shame  (ver.  18);  but  he 
will  praise  God  (vers.  14-16)  as  hitherto  on  the 
ground  of  Divine  instruction  (ver.  17),  so  like- 
wise now  and  for  his  posterity  (ver.  18),  with  a 
song  of  praise  which  already  now  begins  (ver. 
19),  which  rises  to  expressions  of  the  inost  beau- 
tiful hope  of  faith  (vers.  20,  21),  and  concludes 
with  promises  of  loud  and  jubilant  thanksgiv- 
ing (vers.  20-24).  The  lack  of  definite  historical 
statements  does  not  justify  us  any  more  than 
the  change  of  the  singular  into  the  plural,  in 
supposing  that  the  speaker  here  is  the  people 
under  the  figure  of  a  man  growing  old  and  op- 
pressed by  enemies  (Rosenmuller,  Koster,  De 
Wette,  in  part  Olshausen),  or  the  Church  (Lu- 
ther, Cocc),  or  the  righteous  sufferer  (Heng- 
stenberg).  A  title  given  by  the  Sept.  ascribes 
the  Psalm  to  David,  the  sons  of  Jonadab  and 
the  <first  captives.  This  is  understood  in  the 
sense  that  the  Psalm  composed  by  David  was  af- 
terwards sung  especially  by  the  exiles  and  by  the 
Rechabites  who  were  praised  by  the  prophet, 
Jeremiah  xxxv.  14  fsq.,  over  against  the  citizens 
of  Jerusalem,  because  of  their  obedience  to  the 
command  of  their  ancestor  Jonadab,  to  continue 
in  their  nomad  life.  Although  this  last  state- 
ment may  be  referred  to  tradition,  yet  it  affords 
only  a  weak  support  for  the  hypothesis  of  the 
composition  of  the  Psalm  by  the  prophet  Jere- 
miah (Hitzig,  Delitzsch).  Yet  it  cannot  be  de- 
nied that  the  contents  and  style  afford  many  rea- 


sons in  favor  of  that  hypothesis.  Many  lin- 
guistic phenomena  point  to  a  later  period  of 
composition.* 

Sir.  I.  Vers.  1-3.  [This  strophe  is  a  reminis- 
cence, with  slight  changes,  of  the  first  strophe 
of  Ps.  xxxi. — C.  A.  B.] — A  rock  of  habita- 
tion.— In  the  parallel  passage,  rock  of  defence 
is  used.  But  it  is  unnecessary  and  inadmissible 
on  this  account  to  change  p>'0  (comp.  Ps.  xc.  1 . 
xci.  9)  into  ityD,  although  it  is  very  natural  and 
is  supported  by  many  Codd.  and  the  Chald. 
For  it  involves  likewise  an  alteration  of  the 
words  which  follow.  Moreover  the  supposition 
that  this  verse  is  a  confused  ruin  of  Ps.  xxxi.  3 
(Ilupfeld),  or  a  revival  of  the  faded  and  de- 
faced original  text  of  the  Septuagint  (Hitzig), 
denies  the  author  his  peculiarities  without  any 
justification.  For  there  are  manifestly  some 
such  in  other  passages,  showing  his  intention,  es- 
pecially since  'TIJ  (ver.  6  b.)  is  very  appropri- 
ately used  instead  of  TIJl  (Ps.  xxii.  9). 

\_Str.  II.  Vers.  4-6.  This  strophe  was  cer- 
tainly composed  with  Ps.  xxii.  8-10  in  mind,  al- 
though there  is  no  slavish  copying,  for  there  are 
many  touchingly  beautiful  variations,  e.g.,  "  On 
Thee  was  I  cast  from  the  womb  "  (Ps.  xxii.  10), 
is  here  expressed  by  the  correlative  idea :  Upon 
Thee  was  I  sustained  from  the  womb  ;f  and 
the  thought :  "  Thou  art  He  that  took  me  out  of 
the  womb,"  (Ps.  xxii.  9)  passes  over  into  that  of : 
"Thou  art  my  Preserver  J  from  my  mother's 


*  [There  are  no  sufficient  reasons  against  the  Davidic  com- 
position of  this  Psalm  at  the  close  of  his  life.  It  is  as  na- 
tural to  suppose  that  the  aged  David  should  repeat  himself 
in  familiar  phrases  of  the  Psalms  of  his  younger  days,  as 
that  Jeremiah  or  any  other  poet  of  later  times  should  use  the 
words  and  phrases  of  David.  Vide  remarks  on  the  previous 
Psalm.— C.  A.B.] 

f  [Perowne:  Ihis  is  an  expression  wonderfully  descrip- 
tive of  what  faith  is.  and  of  what  God  is  to  those  who  trust 
in  Him.  He  is  a  father  who  bears  them  in  His  arms  and 
carries  them  in  His  bosom  ;  they  are  as  children  who  leau 
all  their  weight  upon  Him,  and  rind  their  sweetest  rest  in 
His  supporting  hand.  This  is  the  very  idea  of  faith,  accoid- 
ing  to  its  Hebrew  signification.  When  it  is  said  in  Gen.  xv. 
6  that '  Abraham  believed  God,'  it  means  literally,  '  he  leaned 
upon  GoiV  (though  the  root  there  is  different,  it  is  the  s  inw 
which  in  the  Kal  conjugation  means  to  bear  or  carry  a  child, 
Num.  xi.  12,  andin  Is.  xlix.  '1'i  is  used  of  a  nursing  father." 
— C.  A.  B.] 

J  [This   word,  ^IJ,  is  greatly  disputed.    Some,  after  the 

Child,  and    the  Rabbins,  derive  it  from   T1Jr=to  I"»S8  over, 
and  causative,  to  cause  to  pass   through   or  over,  to   bring 

forth,  thus  like  ,n  j,  of  Ps.  xxii.  9 ;  Delitzsch  gets  a  similar 

meaning  from  the  radical  meaning  of  ;"|f  J=to  cut,  divide, 

TT 

and  renders :   mein  Entbinder  (he  who  separatest   me  or 


PSALM  LXXI. 


403 


bowels,  all  being  touching  variations  of  the 
idea  of  faith  and  hope  in  a  faithful  God  of  Pro- 
vidence experienced  from  youth  and  from  birth 
till  the  present  advanced  age,  and  reaching  out 
into  a  sure  future. — C.  A.  B.] 

Sir.  III.  Ver.  7.  I  have  become  as  a  sign 
unto  many. — This  may  be  meant  in  the  bad 
sense  (Kimchi  and  most  interpreters),  so  that 
men  are  to  be  regarded  as  looking  upon  the  suf- 
ferer on  account  of  his  misfortune  as  one 
marked  by  God's  justice  and  made  a  sign  of. 
But  the  many  resemblances  with  Ps.  xl.  make  it 
more  probable  that  it  is  to  be  taken  in  the  good 
sense,  that  is,  a  sign  of  the  grace  and  protection 
of  God  (Aben  Ezra,  et  al.)  Then  we  need  not 
supply  in  the  second  memb  -r  the  adversative  par- 
tick'. — [My  strong  refuge. — The  construction 

of  U?  ,pn?  is  disputed.  It  is  generally  regarded 
that  this  is  an  example  where  poetic  usage  al- 
lows the  principal  noun  to  take  the  suffix,  in- 
stead of  the  subordinate  noun  as  usual  (vide 
Ewald,  \  291  6.),  but  Moll  and  Perowne  regard 
the  nouns  as  in  apposition,  and  Moll  translates 
at  once:  my  refuge,  a  strong  one. — C.  A.  B.] 

[Sir.  IV.  Vers.  9-11.  Compare  with  this  Ps. 
xli.  3-8.— In  the  time  of  old  age.— The  faith- 
fulness of  God  to  him  in  youth  and  maturity 
gives  hi:n  courage  to  supplicate  God  in  the  time 
of  old  age  and  in  sickness.  The  circumstances 
of  Ps.  xli.  seem  to  be  renewed  here,  or  perhaps 
they  are  the  same.* — C.  A.  B.] 

[Sir.  V.  Vers.  12,  13. — These  verses  contain 
familiar  expressions  of  David,  comp.  Pss.  xxii. 
11 ;  xxxv.  4,  26  ;  xxxviii.  21,  22  ;  xl.  13,  14.— 
C.  A.  B.] 

Str.  VI.  Ver.  16.  For  I  know  no  numbers 
(thereof). — It  is  clear  from  Ps.  xl.  5  what  is 
meant  here,  and  that  it  is  in  relation  to  the  pre- 
ceding ;  all  day  long.  It  would  be  in  contrast 
to  "  my  mouth,"  if  the  word  could  only  mean  : 
art  of  writing  (Bottchcr) ;  or  if  we  could  trans- 
late with  the  Vulgate:  quoniam  non  cognovi  lite- 
raturam.  The  Psalt.  Romanum  reads  instead  of 
the  last  word  negotiationes,  as  a  translation  of  the 
Trpay/wre/ac  of  the  Septuagint,  which  word  is 
used  by  Polybius  as  the  title  of  his  history.  It 
is  unnecessary  to  derive  from  the  Syriac  the 
meaning  of  "limits"  (Ewald). 

[Ver.  1G.  I  will  come  with  the  mighty 
deeds  of  the  Lord  Jehovah. — Alexander: 
This  phrase  might  also  be  translated:  I  will  en- 
ter into  the  mighty  deeds,  etc.,  as  we  speak  of  en- 
tering   into    the  particulars  of  a   subject.     But 


loosest  me  from  the  womb).  Most  interpreters,  however, 
derive  it  from  nij,  in  the  other  sense  of  recompense,  distri- 
bute, aud  translate:  my  Provider,  Protector,  Benefactor 
(Scliult.,Rosenm.,Uesen.,Ewald,  Hupf.,Hielim,  Moll, Perowne, 
tt  al.)  The  Latter  interpretation  la  especially  favored  by  the 
parallelism  ;  and  the  prep,  has  reference  rather  to  timofroin 
which  than  to  the  place  of  origin  — C.  A.  B.] 

*  [Wordsworth  :  "  David  in  his  old  age  was  tried  by  great 
and  sore  troubles,  by  debility  of  body  (,1  Kings  i.  1-4),  and 
by  the  rebellion  of  kdonijab,  his  sun  usurping  his  throne 
anl  endeavoring  to  supplant  Solomon  (1  Kings  i.  5-10),  and 
by  the  treachery  of  Abiathar  and  Joab  (I  Kings  i.  18. 19). 
Bat  God  granted  his  prayer,  and  did  not  east  him  off  in  hit 
old  uge.  but  raised  him  up  for  a  time  by  supernatural  power 
from  the  bed  (if  sickness,  and  enabled  him  to  leave  his  sicfe. 
chamber  and  to  go  forth  in  the  strength  of  the  Lord  God,  to 
the  public  assembly  which  he  had  convened,  ,,f  the  nobles 
and  people  of  Israel,  and  to  present  to  them  his  son  and  suc- 
cessor, Solomon,  and  to  exhibit  to  them  the  pattern  of  the 
Temple,  tor  which  he  had  male  vast  preparations.  Seel 
Cbrou.  xxviii.  and  sxix." — C.  A.  B.] 


this  is  rather  an  English  than  a  Hebrew  idiom. 
The  common  version:  I  will  go  in  the  strength  of 
the  Lord  6W,  is  at  variance  with  the  usage  both 
of  the  verb  and  noun,  as  the  former  does  not 
mean  to  go  absolutely,  but  either  to  enter  or  to 
come  to  a  particular  place,  expressed  or  under- 
stood. The  ellipsis  here  may  be  supplied  from 
Pss.  v.  7  and  lxvi.  13,  in  both  which  places  the 
same  verb  denotes  the  act  of  coming  to  God's 
house  for  the  purpose  of  solemn  praise,  and  in 
the  second  passage  cited  is  followed  by  the  same 
preposition,  I  will  come  into  Thy  house  with  burnt" 
offerings,  i.  e.,  I  will  bring  them  thither.  This 
sense  agrees  well  with  the  vow  to  praise  God  in 
the  two  preceding  verses,  and  with  the  promise 
of  commemoration  in  the  other  clause  of  the 
verse.  See  above  on  Ps.  xx.  7.  It  also  enables 
us  to  give  the  noun  its  usual  sense  of  God's  ex- 
ploits or  mighty  deeds,  see  Ps.  cvi.  2,  and  Deut. 
iii.  24."— C.  A.  B.] 

[Sir.  VII.  Vers.  17,  18.  Compare  Ps.  xxii.  22- 
31,  which  has  many  features  of  resemblance  to 
this  strophe.  Tho  motive  for  his  deliverance  is 
in  both  cases  that  he  may  praise  God  to  his 
brethren  and  posterity  even  to  the  ends  of  the 
earth. — Till  I  declare  Thine  arm  to  (the  next) 
generation,  to  all  that  shall  come  Thy 
might.— The  arm  of  the  Lord  is  the  symbol  of 
His  executive  power  and  works,  comp.  Is.  Hi. 
10;  liii.  1;  Ezek.  iv.  7.  The  generation  that 
has  come  up  in  the  place  of  his  own  generation 
which  is  passing  away,  first  comes  before  his 
mind,  and  then  his  vision  deepens  and  widens, 
taking  in  all  the  coming  generations  to  whom  he 
would  publish  the  mighty  deeds  of  God. — C. 
A.  B.] 

Sir.  VIII.  Ver.  19.  And  Thy  righteous- 
ness, O  God,  (reaches)  even  to  the  height, 
that  is,  the  height  of  heaven,  as  the  highest 
place  of  creation,  Pss.  xxxvi.  o  ;  lvii.  10. — Thou 
who  hast  done  great  things,  O  God,  who 
is  like  unto  Thee  ? — [The  punctuation  of  the 
A.  V.  injures  the  sense.  The  middle  clause  be- 
longs with  the  last  clause,  and  not  with  the  first, 
forming  only  two  parallel  members  of  the  stro- 
phe, as  Moll  has  it.  Comp.  Ex.  xv.  11  ;  Deut. 
iii.  24;   1  Sum.  vii.  22.— C.  A.  B.] 

Ver.  '10.  [Thou  wilt  revive  us  again. — Pe- 
rowne :  "  The  sudden  transition  to  the  plural 
here  seems  to  have  given  offence  to  the  Maso- 
retes,  who  consequently  change  it  in  the  K'ri  to 
the  singular.  But  these  fluctuations  between 
singular  and  plural  are  not  unusual  in  the 
Psalms,  and  there  is  no  reason  why,  in  the  re- 
cital of  God's  dealings,  the  Psalmist  should  not 
speak  of  them  with  reference  to  the  nation  at 
large,  as  well  as  to  himself  in  particular." — C. 
A.  B.] — The  abysses  of  the  earth  are  con- 
trasted with  the  height  of  heaven.  It  is  un- 
necessary to  think  of  those  which  are  full  of 
water  (Gesenius,  Olshausen).  It  is  true  Dl'nn 
means  the  abysmal  depths  of  the  sea,  but  as 
roaring  and  threatening  ruin,  Ps.  xxxvi.  (i, 
hence  related  in  idea  to  the  abyss,  Luke  viii.  31 ; 
Rev.  ix.  1,  11. 

Ver.  21.  Thou  wilt  increase  my  great- 
ness, and  turn  Thyself  to  comfort  me. — 
Septuagint  has  instead  of  "my  greatness,"  Thy 
righteousness.  The  Hebrew  word  in  question  is 
elsewhere  used  of  the  greatness  of  God,  and  the 


404 


THE  SECOND  BOOK  OF  PSALMS. 


great  deeds  in  which  this  is  shown.  In  the  last 
sense  Ps.  cxlv.  6  ;  2  Sam.  vii.  21,  23.  To  accept 
this  sense  here  and  express  it  in  the  translation: 
"Thy  greatness"  (Hengstenberg),  is  as  inadmis- 
sible as  it  is  unnecessary.  For  this  word  is 
sometimes  used  of  the  royal  majesty  as  the  re- 
flection of  the  Divine  (Esther  i.  4),  and  from 
this  could  be  transferred  to  exalted  persons  in 
general  (vi.  3;  x.  2).  That  the  poet  speaks  of 
the  increase  of  his  own  greatness=highness, 
can  only  be  objectionable  (Hupfeld)  when  we  re- 
gard a  subordinate  compiler  as  the  author.  This 
passage,  however,  itself  points  to  a  man  of  pro- 
minent historical  importance,  whose  highness  of 
office  or  position  in  life  was  bestowed  upon  him  by 
God.  It  is  mere  arbitrariness  to  change  the 
reading  into  a  word  with  the  meaning :  Thy 
payment  (Hitzig). 

Str.  IX.,  ver.  22.  The  designation  of  God  as 
the  Holy  One  of  Israel  is  found  likewise  in 
Ps.  lxxviii.  41;  lxxxix.  18;  then  in  Isaiah  30 
times;  then  in  Hab.  i.  12,  and  in  Jer.  1.  29;  li. 
5.  The  original  passage  may  perhaps  be  found 
in  Ps.  xxii.  3. 

[In  vers.  23  and  24  the  Psalmist  promises  to 
praise  God  with  lips  and  tongue,  with  soul  and 
voice  and  musical  instruments.  All  combine 
in  the  expression  of  his  holy  gratitude. — C. 
A.  B.] 

DOCTRINAL  AND   ETHICAL. 

1.  So  long  as  we  live  on  earth,  our  sufferings 
have  no  end ;  but  God's  righteousness,  power  and 
goodness  likewise  never  cease  to  declare  them- 
selves. Only  let  our  faith  never  cease  to  rely 
alone  on  this  strong  foundation  of  salvation,  and 
let  it  drive  us  thither  with  prayer,  praise  and 
thanksgiving !  For  we  will  then  confess  in  old  age 
what  we  have  learned  in  youth,  and  sing  in  evil 
days  as  well  as  good :  I  will  not  leave  God,  for 
God  does  not  leave  me. 

2.  The  sufferings  which  God  sends  upon  us 
are  harder  to  bear  when  the  scorn  of  wicked  ene- 
mies is  added  to  the  feeling  of  our  vanishing 
strength  and  our  weakness.  Yet  the  hope  of  the 
ungodly  is  lost.  They  reckon  upon  the  ruin  of 
the  pious ;  but  it  is  based  upon  a  mere  delusion, 
namely,  the  foolish  opinion  that  the  sufferings 
of  the  pious  are  an  evidence  that  they  are  forsaken 
by  God,  and  a  sign  that  they  are  given  up; 
therefore  their  reckoning  is  false.  The  believ- 
ing know  this  and  act  accordingly. 

HOMILETICAL   AND   PRACTICAL. 

Every  new  exhibition  of  Divine  benefits  gives 
the  pious  new  occasion  for  thankful  praise  of  God. 
— Faith  helps  experience;  experience  works  hope; 
hope  does  not  allow  us  to  be  ashamed. — Blessed 
are  those  who  are  accompanied  and  guided  through 
life  by  the  experience  of  Divine  help. — God  has 
not  changed;  hast  thou  remained  the  same? — 
In  what  sense  may  we  wish  that  our  age  should 
be  as  our  youth? — Confidence  in  prayer;  (1)  upon 
what  it  may  base  itself;  (2)  whither  it  is  to  be 
directed;  (3)  whence  it  must  flow. — We  must  not 
only  begin  with  faith,  but  likewise  continue  to 
the  end. — The  pious  show  in  the  school  of  suf- 
fering what  they  have  previously  learned  of 
God. 


Calvin:  We  must  descend  even,  unto  death, 
that  God  may  appear  as  our  Piedeemer.  For 
since  we  are  born  without  feeling  and  under- 
standing, the  first  beginnings  of  our  life  do 
not  show  clearly  enough  their  author.  But 
when  God  comes  to  our  help  in  extremities, 
the  restoration  itself  is  a  glorious  mirror  of  His 
grace. 

Starke:  Trust  in  God  is  not  to  be  regarded 
as  meritorious,  but  as  the  means  or  arrange- 
ment whereby  we  may  obtain  grace. — A  good 
conscience  and  a  righteous  cause  make  our 
prayer  powerful  and  glad,  so  that  we  can  appeal 
to  God's  righteousness. — Faith  gives  the  heart 
wings  with  which  to  soar  to  God  in  prayer. 
But  if  these  are  to  be  ready  to  move,  the  heart 
must  firmly  establish  itself  on  God's  promises  in 
His  word. — How  few  are  those  who  in  a  strict 
self-examination  can  boast  of  their  walk  in 
youth  as  irreproachable! — Faith  and  prayer 
are  the  two  strongest  crutches  which  old  people 
can  use. — We  are  great  before  God  through  the 
cross.  That  is  a  strange  language  for  the  cross- 
dreading  flesh,  but  agreeable  to  the  spirit.  The 
more  the  cross,  the  more  the  increase  of  grace. 
— The  heart  and  the  tongue  must  constantly  be 
together  in  worshipping  God. 

Renschel:  Christians  learn  (1)  from  day  to 
day:  (2)  their  best  school-teacher  is  God  Him- 
self; (3)  they  begin  early,  namely,  from  the 
cradle ;  (4)  they  are  not  perfect  very  soon,  but 
must  study  until  they  are  gray ;  (5)  they  finally 
spread  abroad  likewise  what  good  things  they 
have  learned. — Arndt:  Patience  is  a  great  spi- 
ritual strength  and  finally  conquers,  the  praise 
of  God,  however,  is  the  victory  and  the  power 
of  God  against  our  enemies.  Thus  Jchoshaphat 
beat  his  enemies  with  a  song  of  praise. — Tho- 
ltjck:  If  we  find  little  to  praise,  what  other 
reason  is  there  than  that  we  have  no  eyes  for 
daily  wonders  ? — Taube  :  It.  is  in  the  very  nature 
of  the  faithfulness  of  God  that  He  should  not  let 
His  work  stop,  and  in  His  great  mercy  that  He 
should  gladly  accept  the  miserable  and  helpless. 
Guenther:  The  earlier  the  victory  is  gained, 
the  more  beautiful  the  prospects  of  a  happy  old 
age. 

[Matt.  Henry:  If  we  are  shy  of  dealing  with 
God,  it  is  a  sign  we  do  not  trust  Him. — All  are 
not  forsaken  of  God  who  think  so  themselves, 
or  whom  others  think  to  be  so. — The  longer  we 
live,  the  more  expert  we  should  grow  in  praising 
God  and  the  more  we  should  abound  in  it. — 
Barnes:  A  man  can  lay  up  nothing  better  for 
the  infirmities  of  old  age  than  the  favor  of  God 
sought  by  earnest  prayer  in  the  days  of  his 
youth  and  his  maturer  years. — Spurgeon:  Je- 
hovah deserves  our  confidence;  let  Him  have  it 
all. — Mercy's  gates  stand  wide  open,  and  shall 
do  so,  till,  at  the  last,  the  Master  of  the  house 
has  risen  up  and  shut  to  the  door. — God's  bread 
is  always  in  our  mouths;  so  should  His  praise 
be. — Old  age  robs  us  of  personal  beauty,  and 
deprives  of  strength  for  active  service;  but  it 
does  not  lower  us  in  the  love  and  favor  of  God. 
— Nearness  to  God  is  our  conscious  security. 
A  child  in  the  dark  is  comforted  by  grasping  its 
father's  hand. — How  gloriously  conspicuous  is 
righteousness  in  the  Divine  plan  of  redemption! 
It  should  be  the  theme  of  constant  discourse. — 


rSALM  LXXII.  405 


A  traveller  among   the    high    Alps    often    feels  I  survey  the    heights  and    depths    of  the   mercy 
overwhelmed  with  awe  amid  their  amazing  sub-    and  holiness  of  the  Lord. — C.  A.  B.] 


limities;  much  more  is  this   the  case  when  we 


PSALM  LXXII. 
A  Psalm  for  Solomon. 


Give  the  king  thy  judgments,  O  God, 
And  thy  righteousness  unto  the  king's  son. 

2  He  shall  judge  thy  people  with  righteousness, 
And  thy  poor  with  judgment. 

3  The  mountains  shall  bring  peace  to  the  people, 
And  the  little  hills,  by  righteousness. 

4  He  shall  judge  the  poor  of  the  people, 
He  shall  save  the  children  of  the  needy, 
And  shall  break  in  pieces  the  oppressor. 

5  They  shall  fear  thee  as  long  as  the  sun  and  moon  endure, 
Throughout  all  generations. 

6  He  shall  come  down  like  rain  upon  the  mown  grass: 
As  showers  that  water  the  earth. 

7  In  his  days  shall  the  righteous  flourish; 

And  abundance  of  peace  so  long  as  the  moon  endureth. 

8  He  shall  have  dominion  also  from  sea  to  sea, 
And  from  the  river  unto  the  ends  of  the  earth. 

9  They  that  dwell  in  the  wilderness  shall  bow  before  him ; 
And  His  enemies  shall  lick  the  dust. 

10  The  kings  of  Tarshish  and  of  the  isles  shall  bring  presents: 
The  kings  of  Sheba  and  Seba  shall  offer  gifts. 

11  Yea,  all  kings  shall  fall  down  before  him: 
All  nations  shall  serve  him. 

12  For  he  shall  deliver  the  needy  when  he  crieth; 
The  poor  also,  and  him  that  hath  no  helper. 

13  He  shall  spare  the  poor  and  needy, 
And  shall  save  the  souls  of  the  needy. 

14  He  shall  redeem  their  soul  from  deceit  and  violence : 
And  precious  shall  their  blood  be  in  his  sight. 

15  And  he  shall  live,  and  to  him  shall  be  given  of  the  gold  of  Sheba: 
Prayer  also  shall  be  made  for  him  continually ; 

And  daily  shall  he  be  praised. 

16  There  shall  be  a  handful  of  corn  upon  the  top  of  the  mountaius; 
The  fruit  thereof  shall  shake  like  Lebanon  : 

And  they  of  the  city  shall  flourish  like  grass  of  the  earth. 

17  His  name  shall  endure  for  ever : 

His  name  shall  be  continued  as  long  as  the  sun : 
And  men  shall  be  blessed  in  him  : 
All  nations  shall  call  him  blessed. 


406 


THE  SECOND  BOOK  OF  PSALMS. 


18  Blessed  be  the  Lord  God,  the  God  of  Israel, 
Who  only  doeth  wondrous  things. 

19  And  blessed  be  his  glorious  name  for  ever: 
And  let  the  whole  earth  be  filled  with  his  glory. 
Amen,  and  amen. 

20  The  prayers  of  David  the  son  of  Jesse  are  ended. 


EXEGETICAL  AND  CRITICAL. 
Its  Contents  and  Title. — The  Psalm  begins 
with  supplication  for  a  king  who  is  at  the  same 
time  a  king's  son,  who  thus  is  of  a  royal  race  or 
birth,  that  his  government  may  be  righteous  and  a 
blessing  to  the  land  (vers.  1-4) ;  then  follows  the 
wish  that  his  rule  may  be  of  everlasting  duration 
and  bloom  (vers.  5-7);  then  it  is  promised  that 
his  kingdom  shall  embrace  the  whole  world  (vers. 
8-11);  next  the  reason  for  this  universal  homage 
is  disclosed  in  the  character  of  his  government- 
as  benevolent,  merciful  and  righteous  (vers.  12- 
14) ;  finally  the  duration  of  his  gracious  activity, 
of  the  blessings  which  descend  upon  his  land 
and  the  everlasting  praise  of  his  name  is  implored 
in  prayer  and  is  predicted  (vers.  15-17).  The 
doxology  of  vers.  18, 19  did  not  belong  originally 
to  the  Psalm,  but  is  a  liturgical  addition  (comp. 
Introd.,  §  4),  with  especial  reference  to  the  Elo- 
him  Psalms  of  this  second  book,  and  it  is  placed 
before  the  historical  remark,  ver.  20,  in  order 
to  be  read  in  the  church  service.  The  contents 
of  this  ver.  20  show  that  it  is  older  than  the  entire 
collection  of  the  Psalms.  Yet.  it  does  not  follow 
from  this  that  David  is  likewise  the  author  of 
this  Psalm  (comp.  Introd.,  §  2  and  8),  and  that 
we  have  to  regard  the  title  as:  about  Solomon 
(Sept.,  Vulg.,  Aben  Ezra,  et  al.),  or  composed 
for  Solomon  (Kimchi:  by  David  on  his  death- 
bed), and  designed  to  be  his  song  (Clauss),  as 
the  mirror  of  his  government  (Stier).  The  7 
must  be  interpreted  here  as  usual.  The  usage 
of  the  titles  demands  this,  which  excludes  the 
many  references  which  are  in  themselves  possi- 
ble (Stier),  among  which  the  most  suitable 
would  be  the  respectful  reference=to  Solomon. 
Then  the  contents  demand  so  much  the  more  a 
decided  advance  beyond  the  supposition  of  a 
poetic  congratulation  (De  Wette)  of  some  king 
of  Israel.  We  must  at  least  recognize  the  fact, 
that  the  Psalm  is  a  prayer  whose  expressions 
flow  forth  from  iheideal  character  of  the  Hebrew 
monarchy  as  the  kingdom  of  God  (Hupfeld). 
Then  these  expressions  are  not  merely  poetical, 
but  prophetical,  and  thus  have  a  Messianic  cha- 
racter, so  that  the  wishes  and  hopes  are  not,  as 
it  were,  "extravagant"  (Hupfeld),  but  take  the 
form  of  definite  promises,  and  that  these  promises 
not  only  have  as  their  contents  the  universal  ex- 
tent and  the  everlasting  duration  of  this  kingdom, 
but  at  the  same  time  the  righteous,  peaceful  and 
saving  government,  of  the  theocratic  king  as  well 
as  the  perpetual  blessing  of  all  nations  by   the 


power  of  his  name.  By  their  personal  bearing 
they  transcend  the  reference  to  the  kingdom  of 
Solomon  (according  to  the  promise,  2  Sam.  viii. 
developing  itself  as  the  kingdom  of  God  through- 
out history)  (Calvin),  or  the  Davidic  dynasty 
(Hofmann),  and  find  in  the  circumstances  of  the 
time  of  Solomon  a  historical  support  and  occa- 
sion (most  recent  interpreters),  which  is  over- 
looked or  undervalued  by  the  exclusive  Messi- 
anic interpretation  (Chald.  and  most  of  the  older 
interpreters).  There  is  no  reason  either  in  the 
contents  or  in  the  language  to  put  the  Psalm  in 
the  time  of  king  Josiah,  or  even  later  (Ewald). 
The  reference  to  Ptolemy  (Olsh.),  particularly 
to  Ptolemy  Philadelphus,  as  the  benefactor  of 
the  Jews  (Hitzig)  is  far-fetched  and  untenable. 
The  ancient  church,  on  account  of  the  reference 
of  the  Psalm  to  David,  Solomon  and  the  Messiah, 
made  it  the  chief  Psalm  of  Epiphany  as  the 
festum  trium  regum. 

Str.  I.,  ver.  1.  Thy  judgments. — These  are 
hardly  the  rights  transferred  by  God  as  king  of 
Israel  to  the  theocratic  king  (Delitzsch),  the 
Messianic  authority  (Geier,  et  al.)  to  rule;  for 
the  exercise  of  which  the  righteousness  directly 
mentioned  as  the  corresponding  official  endow- 
ment is  then  implored,  but  in  accordance  with 
the  parallelism,  the  way  of  judging  (De  Wette, 
Hupf.),  the  decisions  (Hitzig),  the  latter  not  in 
the  sense  of  the  commandments  and  directions 
given  to  the  king,  the  norm  of  his  judging  and 
sentences  (Olsh.),  but  as  the  sentences  and  deci- 
sions flowing  forth  from  the  Spirit  of  God 
(Chald.,  Hengst. ),  for  which  Solomon  obtained 
wisdom  for  himself,  1  Kings  iii.  9,  28;  comp. 
Is.  xi.  2  (Isaki,  Kimchi).  There  is  no  reference 
here  to  righteousness  which  avails  before  God 
(Seb.  Schmidts 

Ver.  2.  May  he  judge  Thy  people,  &c. 
— It  is  better  to  regard  the  futures  in  this  and 
the  following  verses  as  optatives. 

[Ver.  3.  May  the  mountains  bear  peace 
for  the  people,  and  the  hills,  by  righteous- 
ness.— Mountains  and  hills  are  mentioned  as 
the  characteristic  features  of  the  land  of  Pales- 
tine. They  were  cultivated  in  ancient  times, 
being  terraced  from  top  to  bottom.  Remains  of 
these  terraces  are  visible  and  in  use  at  the  pre- 
sent time  not  only  for  the  vine  and  fig,  but  like- 
wise for  grain.  It  is  unnecessary  to  supply  a 
verb  in  the  latter  clause.  Righteousness  is  the 
means  by  which  this  fruit  of  peace  is  to  be 
produced  by  the  mountains  and  the  hills. — 
C.  A.  B.] 

Str.  II.,  ver.  5.  May  they  fear  Thee.— The 


PSALM  LXXII. 


407 


supposition  that  here  it  is  not  God  who  is  ad- 
dressed, but  the  king  (Hupfeld,  Ilitzig),  cannot 
be  proved  from  Ps.  lxxxix.,  and  is  against  the 
context,  which  puts  the  constantly  abiding  fear 
of  God  as  the  blessed  effect  of  the  righteous  rule 
in  the  closest  connection  with  its  other  fruits. — ■ 
As  long  as  {there  is)  a  sun,  and  before  the 
moon  {through)  generation  of  generation. — 
DJ7  is  used  of  contemporaneous  existence  as 
Dan.  iii.  33.  Before  the  moon,  as  Job  viii.  10 
=as  long  as  it  shines=exists  (comp.  ver.  7). 
The  same  may  be  said  of  before  the  sun  (ver. 
17),  to  be  distinguished  from  the  expression: 
in  presence  of  the  sun  (Num.  xxv.  4)=as  long 
as  it  is  clay;  and  from  the  phrase:  before  the 
eyes  of  the  sun  (2  Sam.  xii.  ll)=in  clear  day- 
light* 

Ver.  6.  Let  him  come  down  as  rain. — 
The  figure  of  the  rain  reminds  us  of  2  Sam. 
xxiii.  4.  IJ  is  not  the  fleece  of  the  sheep  (the 
ancient  versions,  Luther,  et  al.),  as  Deut.  xviii. 
4,  here  with  a  reference,  perhaps,  to  Judges  vi. 
37  sq.;  so  likewise  not  the  mown  grass  (De 
Wette,  et  al.),  as  Amos  vii.  1,  as  needing  rain 
for  the  after-growth  (Kimchi),  or  in  order  not 
to  be  dried  up  to  the  roots  by  the  heat  of  sum- 
mer (Calvin),  still  less  the  meadows  eaten  off  by 
locusts  (Chald.,  J.  D.  Mich),  but  the  meadows 
ready  for  the  mowing  (Hiipf.,  Delitzsch). 

Ver.  7.   Till  there  be  no  more  moon. — 

/?  TJ2  mignt  mean:  even  to  the  destruction,  the 
ruin  (J.  II.  Mich.),  as  Job  xiv.  12;  Is.  xxxviii. 

17.  The  prevailing  use  of  the  word  /2,  how- 
ever, is  not  as  a  substantive,  but  as  a  particle. 

Str.  III.,  vers.  8-11.  From  sea  to  sea. — 
Since  the  reference  here  is  to  the  extension  of 
the  Theocracy  over  the  earth  (Zech.  ix.  10)  and 
already  in  the  time  of  Solomon  the  limits  of  the 
kingdom  were  no  longer  those  of  Ex.  xxiii.  31, 
the  meaning  cannot  be  here  of  its  extension  be- 
tween the  Red  Sea  and  the  Mediterranean.  But 
it  is  not  entirely  indefinite:  from  every  sea  to 
every  sea  (Hengst.);  but  as  the  parallel  mem- 
ber shows,  it  begins  with  a  well  known  limit, 
namely,  the  Mediterranean  and  the  stream,  that 
is,  the  Euphrates,  and  from  thence  to  the  oppo- 
site sea  which  is  parallel  with  the  ends  of  the 
earth  (Chald. ).  Amos  viii.  12  mentions  as  such 
far-off  regions  those  from  the  north  to  the  east, 
here  at  the  same  time  those  in  the  west  and 
south,  and  indeed  with  reference  to  their  riches, 
namely,  the  Phoenician  colony  in  southern  Spain 
called  by  the  Greeks  Tartessos,  with  the  islands, 
namely,  of  the  Mediterranean  Sea,  and  $OC/  in 
south   Arabia   at   the    same   time   with    &OD  in 

t  : 

Ethiopia.  Many  understand  by  D^V  likewise, 
the  Ethiopians  after  Sept.,  Aquil.,  and  Sym- 
maeh.,  it  can  only  mean  Arabic  Beduins  (Hitzig) 
or  Nomads  in  general,  unless  we  should  accept 
a  false  reading  instead  of  D^Y    that  is  to  say, 

'  T 

adversaries     (Olshausen.,      Hupfeld),     because 


*  [Perowne:  "The  eun  and  the  moon  are  mentioned  here, 
and  again  ver.  7,  and  in  Ps.  lxxxix.  37,  as  witnesses  to  an 
everlasting  order,  and  as  it  were  figures  of  eternity,  things 
fixed  and  unchangeable,  compared  with  the  fleeting,  dying 
generations  of  men,  as  Jer.  xxxi.  :V> ;  xxxiii.  20;  though  as 
compared  with  Cod,  themselves  subject  to  decay  ami  destruc- 
tion, Ps.  cii.  '26;  Is.  li.  6;  comp.  Job  xiv.  18."— C.  A.  U.J 


the  word  of  the  text  elsewhere  does  not 
seem  to  designate  men,  but  beasts  of  the  wilder- 
ness (Ps.  lxxiv.  14;   Is.  xxiii.  13). 

[Str.  IV.,  vers.  12-14.  For  he  delivereth. 
— Perowne:  "The  reason  is  given  why  all 
kings  and  nations  should  thus  do  homage  to  him 
who  sits  on  David's  throue.  He  has  merited 
such  submission  by  the  exercise  of  every  royal 
virtue,  by  the  justice  and  the  mercy  of  his  sway, 
by  his  deep  sympathy  with  and  compassion  for 
the  poor,  by  the  protection  which  he  extends  to 
them  against  the  ministers  of  fraud  and  vio- 
lence. It  is  not  that  he  merely  covers  with  the 
shadow  of  his  throne  all  neighboring  nations, 
and  is  acknowledged  as  their  political  head,  but 
that,  the  bright  example  which  lie  sets,  the  ma- 
jesty of  righteousness  enthroned  in  his  person, 
compels  all  to  bow  before  him.'' — Precious  is 
their  blood. — Compare  Ps.  cxvi.  10:  "pre- 
cious is  the  death  of  His  s:iints."  Their  life  is 
precious  to  God,  and  He  will  avenge  their  blood 
upon  those  who  seek  to  injure  them,  and  He  will 
ward  off  injury  from  them. — C.  A.  B.] 

Str.  V.,  ver.  15.  And  may  he  live  and 
give  him  of  the  gold  of  Sheba.  and  pray 
for  him  continually,  bless  him  all  the  day. 
— It  is  disputed  whether  the  subject  is  the  same 
in  all  the  clauses  of  this  verse,  or  whether  there 
is  a  change  of  subject,  and  in  the  latter  case  (in 
favor  of  which  Delitzsch  appeals  to  the  Oriental 
style  and  his  Geschichte  der  judischen Poesie,  S.  181J), 
whether  the  Messianic  king  is  the  subject  of 
live,  and  the  following  verbs  are  to  be  taken  as 
impersonal  or  passive  (the  ancient  versions, 
Isaki,  Luther,  Calvin,  Umbreit),  or  whether  the 
poor  man  is  to  be  regarded  the  subject  of  live 
and  bless,  and  the  king  as  the  subject  of  give 
and  pray  (J.  II.  Mich.),  or  yet  of  give  (Maurer, 
Hofmann,  Delitzsch).  In  the  former  case,  ou 
the  other  hand,  it  is  again  disputed  whether  the 
Messianic  king  is  the  subject  of  all  the  clauses 
(Coca,  De  Dieu,  Stier,  Buhl),  or  the  protected 
subject  (Aben  Ezra,  Kimchi,  Geier  and  most  in- 
terpreters). The  last  supposition  is  not  in  op- 
position to  the  immediate  context,  even  when 
the  aim  of  sparing  and  delivering  is  not  regarded 
as  directly  expressed,  (Ewald,  Olsh.),  but  the 
consequences  of  the  deliverance,  the  life  and  the 
expression  of  thanks.  The  mention  of  the  gold 
of  Sheba,  however,  is  difficult.  For  the  delivered 
give  this,  not,  as  it  were,  as  the  most  precious 
and  best  (Geier,  J.  H.  Mich.),  which  would 
have  been  called  the  gold  of  Ophir,  or  because 
he  was  a  native  of  Sheba  (Hupf.)  as  the  product 
of  his  land,  which  does  not  suit  ver.  10  at  all. 
We  might  rather  suppose  that  the  poor  man 
(ver.  13)  had  been  again  restored  by  the  king 
to  his  possessions  (Hengst.) ;  or  since  the  singu- 
lar then  refers  back  to  ver.  12  sq.,  that  here  as 
there  the  poor  man  is  parallel  to  the  miserable 
in  the  comprehensive  and  typical  sense  of  Bibli- 
cal usage  (Hupfeld).  Then  we  should  have,  not 
a  return  to  ver.  4  (De  Wette),  but  an  expansion 
of  the  thought  there  expressed.  But  this  is,  to 
a  si  ill  greater  extent,  the  case  if  the  king  is  re- 
garded as  the  subject  of  this  clause  as  of  all  the 
preceding. 

Ver.  16.  Let  there  be  abundance  of  corn 
in  the  land,  even  to  the  top  of  the  moun- 
tains, let  its  fruit  rustle  as  Lebanon. — The 


408 


THE  SECOND  BOOK  OP  PSALMS. 


derivation  of  HOD  is  doubtful.  The  word  seems 
to  mean  not  only  a  crowd  (Syr.),  but  after  the 
Aramaio  HD3  and  the  Arabic,  a  spreading  out 
(Isaki).  There  is  little  probability  iu  the  deriva- 
tion from  DD3  in  the  meauing  of:  end,  that  is 
to  say,  the  limits  of  grain  on  the  top  of  the 
mountains  (Hofmann),  or:  piece,  handful  (Aben 
Ezra,  Kiinchi,  Calvin,  Geier,  most  interps.)  = 
there  is  a  handful  of  corn,  yet  it  will  rustle. 
Besides  the  latter  is  against  the  accents.  Abun- 
dance of  corn  as  the  sign  of  blessing  (Deut.  xi. 
14;  Jer.  xxxi.  12;  Zech.  x.  17)  in  connection 
with  the  bloom  of  the  people  (Jer.  xxvii.  6), 
whose  increase  as  herbs  of  the  land  or  grass  of 
the  field  (Ps.  xcii.  8;  Job  v.  25)  likewise  be- 
longs to  the  blessings  of  the  Messianic  time,  Is. 
iv.  1;  ix.  2;  xlix.  20;  Zech.  ii.  8;  Ps.  ex.  3; 
Sirach  xliv.  21.  A  historical  support  in  the 
time  of  Solomon  is  given  in  1  Kings  iv.  20.  The 
comparison  with  Lebanon  refers  to  the  move- 
ment of  its  trees  in  the  wind.  The  translation  : 
its  fruits  culminate  or  tower  above  as  Lebanon 
(Sept.,  Ewald),  presupposes  a  different  Hebrew 
verb. 

Ver.  17.  Before  the  sun  let  his  name 
sprout. —  This  hardly  refers  to  his  posterity, 
through  whom  his  name  would  transplant  itself 
(Hupfeld),  but  to  the  occasions  which  would  re- 
peat themselves  in  the  coming  generations  for 
the  breaking  forth  of  the  glory  of  this  name,  in 
which  all  nations  may  bless  themselves  (Gen. 
xviii.  18;  xxii.  18;  xxvi.  4;  xlviii.  20).  The 
subject  which  is  at  first  general  and  indefinite  is 
finally  very  clearly  expressed. 

[The  doxology  which  closes  this  book  is  fuller 
than  that  of  the  1st  Book.  The  use  of  Jehovah 
Elohim  instead  of  Jehovah  is  characteristic,  and 
is  in  accordance  with  the  use  of  the  Divine  names 
in  the  two  books. — C.  A.  B.]  The  predicate  of 
God,  ver.  18  6,  is  like  Ps.  Ixxxviii.  6;  exxxvi. 
4;  Job  ix.  8;  His  name  bearing  the  impression 
of  glory  is  as  Neh.  ix.  5,  the  construction  and 
contents  of  ver.  19  b  are  from  Num.  xiv.  21. 

[The  historical  remark,  ver.  20,  was  appa- 
rently attached  to  an  orig  nal  collection  of  the 
Ps  ilms  of  David  made  by  Solomon,  or  under  his 
superintendence,  to  which  Psalms  of  Solomon 
of  a  Messianic  character  formed  the  introduc- 
tion and  conclusion.  Vid.  Pss.  i.  and  ii.  This 
collection  was  composed  mainly  of  the  Psalms 
of  the  first  two  books,  although  changes  in 
taking  from  and  adding  to  may  have  been  made 
in  subsequent,  times,  especially  when  the  Psalter 
was  completed  in  its  present  form.  This  histo- 
rical remark  may  be  compared  with  Job  xxxi. 
40.— C.  A.  B.] 

DOCTRINAL   AND   ETHICAL. 

1.  Nothing  can  be  implored  for  a  king  more 
rich  in  blessing  than  the  capacity  and  power  for 
a  righteous  and  mild  government  whose  fruit  is 
peace  (Is.  xxxii.  17)  and  prosperity  throughout 
the  laud.  From  the  righteous  king  such  a  fruc- 
tifying effect  goes  forth  that  the  fear  of  God  is 
spread  abroad  through  the  coming  generations, 
and  his  rule  gains  an  unlimited  extent. 

2.  Yet  this  king  will  not  extend  his  rule  by 
the  sword,  but  only  by  his  righteousness  and 
his  helping  love  will  he  rule  and  conquer.      Vo- 


luntarily other  kings  and  their  peoples  will  do 
homage  to  him,  uneasy  and  hostile  neighbors 
will  sink  impotent  in  the  dust,  those  who  have 
been  delivered,  protected  and  blessed  by  him 
will  thankfully  offer  their  gifts,  prayers  and 
homage.  Thus  will  his  rule  endure  in  the  power 
of  the  blessing  of  piety,  his  kingdom  increase,  his 
land  prosper,  his  people  bloom,  and  his  name  be 
a  means  of  blessiug  from  generation  to  genera- 
tion, Pss.  xlv:  2;  cii.  12. 

3.  Such  wishes  and  hopes  as  these  do  not  float 
in  the  air  like  human  phantasies  or  empty 
dreams  without  prospect  of  realization;  they 
have  their  sure  ground  in  the  promises  of  God 
respecting  the  son  of  David,  their  historical  sup- 
port in  the  Divine  guidance  of  Israel  and  his 
kingdom,  their  constant  type  in  the  Theocracy, 
their  transient  type  in  Solomon's  peaceful  rule, 
their  final  fulfilment  by  the  Messiah  and  his 
kingdom  of  God,  their  lasting  power  in  the  faith 
in  the  blessings,  by  which  God  has  decreed  and 
promised  to  overcome  in  all  generations  the 
curse  resting  upon  them. 

HOMILETICAL   AND   PRACTICAL. 

Peace  as  the  wholesome  fruit  of  righteousness. 
— The  fear  of  God  as  the  source  of  earthly  and 
heavenly  blessings. — The  welfare  of  nations  :  a,  in 
what  it  consists  ;  b,  how  it  is  gained ;  c,  whereby 
it  is  assured. — The  blessing  in  the  name  of  the 
Lord. — When  prince  and  people  pray  with  and 
for  one  another,  they  are  blessings  to  one  an- 
other.— Righteous  judgment,  mild  government, 
aud  a  pious  mind  are  the  jewels  of  the  king,  the 
happiness  of  the  people,  and  are  well  pleasing  to 
God. — Willing  obedience,  thankful  love,  devoted 
trust  as  testimonies  of  the  sprouting  power  of  the 
name  of  the  Lord. — The  prayers  of  believers  have 
their  yea  and  amen  in  the  name  of  the  Lord. — The 
promises  respecting  the  duration,  extent,  and  the 
happiness  of  the  kingdom,  set  up  by  God's  king, 
ruled  and  filled  with  blessings  by  him. 

Starke:  The  office  of  the  magistrate  is  not 
only  to  punish  the  wicked  with  righteous  judg- 
ment, but  likewise  to  protect  the  poor  and  mise- 
rable.— Since  God  calls  men  to  His  service  from 
all  places  and  quarters,  it  is  very  clear  that  His 
will  is  that  all  men  should  be  blessed. — In  the 
world  those  are  helped  who  are  the  least  needy, 
whilst  those  who  are  most  needy  are  often  al- 
lowed to  sink  into  misery  ;  but  with  Christ  it  is 
not  so,  the  poor  are  the  especial  objects  of  His 
compassion  and  deliverance. — God's  works  have 
often  to  the  reason  a  slight  beginning,  but  after- 
wards a  wonderful,  blessed,  and  agreeable  pro- 
gress.— As  sure  as  the  true  mouth  of  the  Lord 
has  said,  that  all  the  world  shall  be  full  of  His 
glory,  it  will  be  fulfilled  in  the  most  complete 
manner. 

Selnekker:  O  thou  poor  reason,  and  mise- 
rable flesh  and  blood,  what  art  thou  frightened 
at,  and  why  dost  thou  fear  death  and  suffering? 
Is  my  blood  precious  with  God,  what  wish  I 
more?— Renschel:  The  chief  subjects  of  thanks- 
giving :  1)  That  God  the  Lord  has  done  and  still 
does  such  great  wonders  in  the  kingdom  of 
Christ;  2)  that  He  declares  His  name  and  gos- 
pel therein;  3)  that  He  spreads  it  abroad  in  all 
lands;  4)   that  He  will  eternally  preserve  His 


PSALM  LXXII. 


4C9 


word  and  His  Church. — Umbreit:  The  love  of 
the  king  is  the  ground  of  the  universal  conver- 
sion of  nations  to  Him.  Because  He  helps  the 
poor,  all  the  rich  bow  before  Him. — Tuoluck: 
As  the  eternal  God  wields  the  sceptre  of  His 
righteousness  for  the  good  of  His  oppressed  con- 
gregation on  earth,  He  has  appointed  His  an- 
ointed to  conquer  the  earth  for  His  meek  ones. 
— Guenther  :  Heathendom  will  have  an  end,  this 
kingdom  of  sorrow  and  misery  will  blossom  into 
the  glorious  kingdom  of  peace. — Taube  :  The 
kingdom  of  God  comes  in  its  royal  glory  only  at 
the  advent  of  the  Lord;  now  are  the  times  of 
preparation. 

[Mattu.  Henry:  As  by  the  prayer  of  faith 
we  return  answers  to  God's  promises  of  mercy, 
so  by  the  promises  of  mercy  God  returns  answers 
to  our  prayers  of  faith. — Christ  is  the  poor  man's 
King. — Subjects  ought  to  speak  well  of  the  go- 
vernment that  is  a  blessing  to  them;  and  much 
more  ought  all  Christians  to  praise  Jesus  Christ, 


daily  to  praise  Him;  for  they  owe  all  to  Him, 
and  to  Him  they  lie  under  the  highest  obliga- 
tions.— Spurqkon:  Each  crystal  drop  of  rain 
tells  of  heavenly  mercy  which  forgets  not  the 
parched  plains  ;  Jesus  is  all  grace,  all  that  He 
does  is  love,  and  His  presence  among  men  isjoy. 
We  need  to  preach  Him  more,  for  no  shower  can 
so  refresh  the  nations.  Philosophic  preaching 
mocks  men  as  with  a  dust  shower,  but  the  gos- 
pel meets  the  case  of  fallen  humanity,  and  hap- 
piness flourishes  beneath  its  genial  power. — If 
we  can  do  no  more  than  cry,  it  will  bring  omni- 
potence to  our  aid.  A  cry  is  the  native  language 
of  a  spiritually  needy  soul ;  it  has  done  with  tine 
phrases  and  long  orations,  and  it  takes  to  sobs 
and  moans,  and  so,  indeed,  it  grasps  the  most 
potent  of  all  weapons,  for  heaven  always  yields 
to  such  artillery. — Christ's  subjects  shall  be  as 
plentiful  as  blades  of  grass,  and  shall  as  sud- 
denly appear  as  eastern  verdure  after  a  heavy 
shower. — C.  A.  li.] 


THE  PSALTEE, 

THIRD   BOOK. 

PSALMS    LXXIIL— LXZXIX, 


PSALM  LXXIIL 
A  Psalm  of  Asaph. 


1  Truly  God  is  good  to  Israel, 
Even  to  such  as  are  of  a  clean  heart. 

2  But  as  for  me,  my  feet  were  almost  gone ; 
My  steps  had  well  nigh  slipped. 

3  For  I  was  envious  at  the  foolish, 

When  I  saw  the  prosperity  of  the  wicked. 

4  For  there  are  no  bands  in  their  death  : 
But  their  strength  is  firm. 

5  They  are  not  in  trouble  as  other  men  ; 
Neither  are  they  plagued  like  other  men. 

6  Therefore  pride  compasseth  them  about  as  a  chain ; 
Violence  covereth  them  as  a  garment. 

7  Their  eyes  stand  out  with  fatness: 
They  have  mure  than  heart  could  wish. 

8  They  are  corrupt,  and  speak  wickedly  concerning  oppression : 
They  speak  loftily. 

9  They  set  their  mouth  against  the  heavens, 
And  their  tongue  walketh  through  the  earth. 

10  Therefore  his  people  return  hither : 

And  waters  of  a  full  cup  are  wrung  out  to  them. 

11  And  they  say,  How  doth  God  know? 
And  is  there  knowledge  in  the  Most  High  ? 

12  Behold,  these  are  the  ungodly, 

Who  prosper  in  the  world ;  they  increase  in  riches. 

13  Verily  I  have  cleansed  my  heart  in  vain, 
Ami  washed  my  hands  in  innocency. 

14  For  all  the  day  long  have  I  been  plagued, 
And  chastened  every  morning. 

15  If  I  say,  I  will  speak  thus; 

Behold,  1  should  offend  against  the  generation  of  thy  children. 

16  When  I  thought  to  know  this, 
It  uuta  too  painful  for  me ; 

17  Until  I  went  into  the  sanctuary  of  God  ; 
Then  understood  I  their  end. 

411 


412 


THE  THIRD  BOOK  OF  PSALMS. 


18  Surely  thou  didst  set  them  in  slippery  places  : 
Thou  castedst  them  down  into  destruction. 

19  How  are  they  brought  into  desolation,  as  in  a  moment! 
They  are  utterly  consumed  with  terrors. 

20  As  a  dream  when  one  awaketh ; 

So,  O  Lord,  when  thou  awakest,  thou  shalt  despise  their  image. 

21  Tims  my  heart  was  grieved,  _ 
And  I  was  pricked  in  my  reins. 

22  So  foolish  was  I,  and  ignorant : 
I  was  as  a  beast  before  thee. 

23  Nevertheless  I  am  continually  with  thee : 
Thou  hast  holdeu  vie  by  my  right  hand. 

24  Thou  shalt  guide  me  with  thy  counsel. 
And  afterward  receive  me  to  glory. 

25  Whom  have  I  in  heaven  but  thee? 

And  there  is  none  upon  earth  that  I  desire  besides  thee. 

26  My  flesh  and  my  heart  faileth  : 

But  God  is  the  strength  of  my  heart,  and  my  portion  for  ever. 

27  For,  lo,  they  that  are  far  from  thee  shall  perish : 

Thou  hast  destroyed  all  them  that  go  a  whoring  from  thee. 

28  But  it  is  good  for  me  to  draw  near  to  God : 
I  have  put  my  trust  in  the  Lord  God, 
That  I  may  declare  all  thy  works. 


EXEGETICAL   AND    CRITICAL. 

Contexts  and  Composition. — The  firm  ac- 
knowledgment that  God  is  nothing  but  good  to 
those  who  are  truly  His  people  (ver.  1),  was  to 
the  Psalmist  the  fruit  of  a  victory  gained  by  his 
faith  over  personal  temptations  (ver.  2).  These 
temptations  had  arisen  from  vexation  at  the 
temporal  prosperity  of  the  ungodly  (vers.  3-5), 
and  at  their  presumptuous  conduct  (vers.  6-9). 
Many  were  hereby  influenced  to  attach  them- 
selves to  that  class  of  men,  because  they  could 
not  reconcile  the  prosperity  of  the  wicked  and 
the  sufferings  of  the  righteous  with  the  doctrine 
of  God's  providence  (vers.  10-14).  The  Psalm- 
ist escaped  the  danger  of  becoming  recreant 
himself,  and  a  seducer  of  others,  which  might 
have  resulted  from  such  doubts,  not  by  means 
of  his  own  reflections  upon  the  difficult  problem 
of  the  course  of  human  affairs,  but  by  the  ob- 
servance of  the  duties  of  religion,  by  which  he 
was  led  to  the  contemplation  of  the  final  lot  of 
the  ungodly  (vers.  15-17).  This  afforded  him  a 
view  of  their  sudden  and  complete  destruction 
by  the  judgments  of  God  (vers.  18-20),  and  of 
the  utter  absurdity  of  his  former  indignation 
(vers.  21,  22).  Now  he  becomes  strengthened 
by  communion  with  God,  who  leads  him  in  safety 
and  to  glory  (vers.  23,  24),  who  is  his  only  true 
and  lasting  good  (vers.  25,  26),  and  shall  remain 
his  saving  refuge  and  the  object  of  his  endless 
praise. 

The  same  problems  are  discussed  here  which 
are  presented  in  Pss.  xxxvii.  and  xlix.,  and  in 
the  Book  of  Job;  but  the  solution  given  here  is 
the  most  profound.  (Comp.  Hupfeld  in  the 
Deutsche  Zeitschrifl  fur  christl.   Wissen  unci  Leben, 


1850,  No.  235).  [The  relative  position  assigned 
to  the  Book  of  Job  by  Dr.  Moll  and  most  of  the 
commentators  upon  this  Psalm  is  hardly  just. 
It  must  be  remembered  that  that  record  of  trial 
and  doubt  and  victory  constitutes  the  Book  of 
Old  Testament  revelation  which  was  to  deal 
particularly  with  this  special  department  of  the 
mysteries  of  Providence.  And  it  therefore  pre- 
sents the  question  in  its  inexhaustible  variety 
of  aspects,  sounding  the  depths,  not  of  transient 
doubts  and  perplexities,  but  of  a  crushing  per- 
sonal realization  of  the  utmost  consequences  of 
a  conflict  waged  by  a  righteous  man  against  the 
unrestrained  power  and  devices  of  Satan.  Now 
the  view  of  the  Book  which  finds  a  relative  infe- 
riority in  its  solution,  proceeds  from  considering 
the  discourses,  which  occupy  much  the  largest 
space,  as  being  intended  to  express  all  its  teach- 
ings. The  chief  place  is  necessarily  given  to 
the  record  of  the  struggle,  and  when  the  solu- 
tion is  given  there  results  what  Ps.  xxxvii.  pic- 
tures, a  fulness  of  outward  prosperity.  But  it 
was  not  this  for  which  Job  chiefly  longed.  And 
when  he  received  the  vindication  of  his  righteous- 
ness, even  though  accompanied  by  the  rebuke 
for  his  presuming  attempt  to  sit  in  judgment 
upon  the  ways  of  God,  he  could  feel  that  in  the 
favor  of  God  was  his  life,  as  its  withdrawal  had 
seemed  to  him  worse  than  death.  The  real  dis- 
tinction would  seem  to  be  not  that  the  solution 
in  this  Psalm  is  the  more  profound,  but  that 
while  in  the  Book  of  Job  the  expression  of  the 
feeling  of  confidence  and  triumph  is  kept  out  of 
view,  it  is  here  joyously  given  forth.  This  is 
the  distinguishing  excellence  of  this  Psalm,  for 
which  it  must  ever  retain  its  place  in  the  heart 
of  the  doubting  and  comforted  believer. — J.  P. 
M.j 


PSALM  LXXIII. 


413 


From  these  facts  we  cannot  infer  with  certainty 
a  composition  at  a  late  period,  especially  as  the 
mode  in  which  the  subject  is  presented  is  through- 
out peculiar.  It  is  also  just  as  unsafe  to  infer 
from  the  recurrence  in  Ps.  lxxiv.  3  of  the  rare 
word,  meaning  ruins,  employed  in  ver.  18,  that 
these  two  Psalms  were  of  contemporaneous 
origin.  The  same  remark  applies  to  the  infer- 
ence of  a  later  origin  drawn  from  the  occurrence 
of  Archaic  and  Aramaic  word-forms.  It  bears 
much  more  heavily  against  such  a  conclusion 
thai  the  ancient  translators  failed  to  understand 
many  expressions  throughout  the  Psalm,  and  in 
some  instances  gave  such  absurd  interpretations 
that  the  correct  exposition  only  begins  with 
Kimchi.  This  would  be  inexplicable,  if  the 
Psalm  were  not  composed  before  the  time  of 
Ainiochus  Epiphanes,  175  B.  C.  (Hitzig).  There 
was,  it  is  true,  at  that  time  a  relapse  of  whole 
bodies  of  the  Jewish  nation  to  heathenism 
(1  Mace.  i.  11  f.),  on  one  occasion  under  the  co- 
operation of  a  high-priest  (2  Mace.  iv.  9  ff.). 
But  leaving  out  of  consideration  all  such  apos- 
tasies as  that  which  the  prophet  Hosea,  among 
others,  denounces  and  characterizes  as  whoredom 
[see  ver.  27],  it  is  evident,  that  ver.  1  introduces 
a  contrast,  not  between  Israel  and  heathen  nations, 
but  between  two  classes  in  Israel  itself.  [Alex- 
ander :  "There  is  not  the  slightest  grouud  for 
doubting  the  correctness  of  the  title,  which 
ascribes  the  composition  of  the  Psalm  to  Asaph, 
the  cotemporary  of  David  and  his  chief  musi- 
cian, and  himself,  moreover,  an  inspired  Psalm- 
ist. This  last  fact,  which  is  a  matter  of  re- 
corded history,  together  with  the  fact  that  when 
only  one  name  is  mentioned  in  the  title  of  a 
Psalm,  it  is  uniformly  that  of  the  writer,  may 
suffice  to  set  aside  the  supposition  that  Asaph  is 
only  named  as  the  performer." — J.  F.  M.].  On 
Asaph  see  the  Introd.  \  2.  Paul  Gerhard's 
hymn :  Sei  Wohlgemuth,  0  Christenseel,  is  an  imi- 
tation of  this  Psalm. 

Ver.  1.  Only  good  is  God  [E.  V.:  Truly  God 
is  good,  etc.]. — The  rendering  :  kind  (De  W.)  is  too 
restricted  for  2)D,  even  if  modified  into  a  sub- 
stantive :  kindness  (Hitzig),  although  this  is 
more  suitable  than  the  notion  expressed  by  the 
simple  adjective  (Sept.,  Calvin).  The  explana- 
tion: the  true  happiness  and  good  (Stier),  is 
in  so  far  correct  as  it  raises  the  conception  above 
its  usual  restriction  to  the  sphere  of  the  purely 
ethical,  which  is  also  admirably  accomplished  in 
Luther's  freer  translation:  nevertheless  Israel 
has  God  as  his  consolation.  It  introduces,  how- 
ever, into  the  neuter  a  definiteness  which  is  too 
concrete.  The  essential  thought  is  not  affected 
if  }X  is  taken  adversatively=:yet,  nevertheless 
(most  of  the  ancient  translators  and  Tholuck) ; 
or  affirmatively=yea,  surely  (Koster,  De  Wette, 
Hupfeld,  Delitzsch)  ;  or  restrictively=only,  no- 
thing but  (most  of  the  modern  expositors).  But 
the  application  of  the  "only"  to  Israel  (Aben 
Ezra)  is  wrong.  [An  allegation  has  been  based 
by  many  upon  such  passages  as  Ps.  lxxiii.  1  and 
Hab.  i.  13  (where  see  Delitzsch)  that  the  Old 
Testament  writers  were  in  the  habit  of  describ- 
ing Israel,  as  a  nation,  as  righteous,  and  the 
heathen  as  sinners.  For  the  disproof  of  this 
charge  see  in  the  Appendix  to  Hengstenberg's 
Comni.  on  the  Psalms,  the  treatise  on  the  Doc- 


trine, of  Sin,  as  appearing  in  the  Psalms. — J.F.M.] 

Ver.  4.     We    read,    with    Ewald    and    all    the 

recent   expositors    except   Stier,    Ilengstcnberg 

and  Hupfeld,  Qy\  107,  and  therefore  attach  the 
former  word  to  the  first  part  of  the  verse,  and 
the  latter  to  the  second.     For  this  slight  change 

of    DniO/    affords    a    sense    which    is    suitable 

t        : 

throughout;  while  the  received  reading  wou'd 
mean  j  they  have  no  torments  in  dying  (Sept., 
Kimchi),  which  does  not  agree  with  ver.  18  f. 
Again,  difficulties  that  can  scarcely  be  set  aside 
are  involved  in  any  of  the  following  transla- 
tions: they  have  no  torments  with  regard  to 
death,  that  is,  no  fear  of  death  (Targum,  Sym- 
machus,  the  older  Rabbins);  or:  they  have  no 
sufferings  causing  death,  diseases,  and  the  like 
infirmities  (Kimchi,  Calvin,  Hengstenberg)  ;  or: 
they  have  no  torments  until  their  death  (lsaaki, 
Stier,    Hupfeld). — The    explanation    "paunch" 

for  the  word  7lX,  has  come  through  the  medium 
of  the  Arabic.  The  word  is  also  taken  by  some 
(Kimchi,  Calvin,  Hengst.,  Hupfeld)  in  its  usual 
signification,  "  power,  strength."  By  the 
older  translators  (Symmachus,  lsaaki)  it  is  con- 
founded with  D/1X,  to  which  is  to  be  traced  the 
erroneous  translation:  strong  as  a  palace  (Lu- 
ther). [The  author's  translation  would  lie  ; 
For  they  have  no  torments:  their  paunch  (l>ody) 
is  vigorous  and  well-fed  (stout). — J.  F.  M.J 

Ver.  6.  It  is  not  abundant  fulness  (Gcier, 
J.  H.  Michaelis,  Hengst.)  that  is  described  ;  still 
less  is  it  the  daily  habit  of  life  (Kimchi),  but  an 
ostentatious  and  vain-glorious  exhibition.  [The 
opinion  of  Hengstenberg  has  been  here  mis- 
stated. He  agrees  very  nearly  with  Dr.  Moll 
himself.  He  says:  "The  reason  which  led  the 
Psalmist  to  speak  of  pride  as  a  neck  ornament 
of  the  wicked,  for  the  purpose  of  expressing 
the  thought  that  they  are  wholly  beset  with  it, 
was  in  all  probability  the  fact  that  it  was  their 
manner  of  carrying  their  neck  that  chiefly  ex- 
hibited their  pride."  He  refers  to  Ps.  iii.  16; 
Job  xv.  26.— J.  F.  M.] 

Ver.  7.  Many  since  Schnurrer  road  WJllJ 
instead  of  iDrjJ,  basing  this  upon  the  Septua- 
gint,  the  Syriac  Version,  and  Zcch.  v.  6 ;  Hos. 
x.  10.  The  meaning  then  would  be  :  their  prido 
comes  forth  or  proceeds  from  their  fat.  Their 
fat  then  represents  either:  their  affluence 
(Schnurrer,  Doederlein),  or  better,  as  in  Ps. 
xvii.  10:  their  gross,  insensible  heart,  their  soul 
smeared,  as  it  were,  with  grease  (  Hitzig,  LJottcher, 
Olshausen,  Hupfeld,  Delitzsch).  Comp.  Mitt. 
xv.  18  f.  The  following  half  of  the  verse  does 
not  mean  that  they  are  transgressors,  i.  e.  impi- 
ous in  their  thoughts  (Geier  and  others).     Nor 

does  it  mean   that    their    sue ss    surpasses  all 

their  expectations  (lsaaki,  Kimchi,  Calvin),  or 
exceeds  all  human  precedent  (Rabbins  cited  in 
Calvin).  But  the  meaning  is,  that  the  imagina- 
tions of  their  hearts,  the  illusions  of  (heir  un- 
bounded self-esteem  (Delitzsch),  have  revealed 
themselves.  Yet  it  does  not  imply  that  this  is 
done  through  the  medium  of  the  eyes  (Clericus), 
or  the  mouth,  in  allusion  to  the  succeeding  verse 
(Delitzsch),  but  without  any  more  precise  indi- 
cation  and  without  any  restriction,  by  passing 


414 


THE  THIRD  BOOK  OF  PSALMS. 


from  inward  feeling  to  outward  expression. 
[The  explanation  of  the  clause  here  given  seems 
the  most  natural.  Alexander  prefers  this,  as  also 
do  Perowne  and  Wordsworth.  Fausset  prefers 
the  translation:  they  pass  over  (exceed)  the 
imaginations  of  their  hearts,  thus  agreeing  with 
E.  V.— J.  F.  M.] 

[The.  first,  clause  of  ver.  8  is  rendered  in  the 
English  Version  :  they  are  corrupt.  This  ren- 
dering of  Ip'O'  occurs  in  all  the  ancient  versions 
except  those  of  Symmnchus  (tcaTafiwK6/iEvoi)  and 
Jerome  (irriserunt),  which  are  undoubtedly  cor- 
rect, and  with  which  most  of  the  modern  trans- 
lators agree. 

The  old  rendering  has  assumed  a  verb,  cognate 
with  ppp,  and  taken  intransitively:  to  melt,  run 

down,  be  corrupt.  Geier,  however,  gives  it  the 
causative  sense,  to  cause  to  melt,  i.  e.,  others  by 
their  oppression.  Fausset  adduces  in  favor  of 
this  the  occurrence  of  "  oppression  "  in  the  next 
clause,  and  thinks  that  there  may  be  a  parallel- 
ism. But  in  the  first  place,  if  a  parallelism  is  de- 
sired it  is  afforded  in  the  "  speaking,"  which  in 
fact  is  the  subject  of  the  whole  verse.  Then,  as 
to  the  true  meaning  of  the  word,  the  cognate  lan- 
guages seem  to  settle  the  question,  as  the  cor- 
responding words  in  Arabic,  Syriac,  and  Chal- 
dee  (in  the  two  latter,  with  a  causative  form 
like  the  Hebrew)  have  the  meaning: to  deride, 
to  mock.  The  true  rendering  then  seems  to  be: 
they  will  scoff.— J.  F.  M.] 

Ver.  9.  The  subject  of  this  verse  is  probably 
not  blasphemies  against  heaven,  i.  e.,  against 
God  (Targum,  Isaaki,  Geier,  Delitzsch,  who  re- 
fers to  Jude  16)  and  evil  speaking  on  earth  and 
through  the  country  (Aben  Ezra,  Geier,  J.  H. 
Michatdis).  Rather  the  description  of  their 
speaking  down  from  on  high  (ver.  8),  as  though 
they  had  ascended  into  heaven  (Is.  xiv.  13), 
which  is  manifested  in  arrogant  self-assumption, 
is  here  continued.  The  tongue  thus  appears  as 
the  unruly  evil,  meddling  with  everything,  Jas. 
iii.  8,  (Luther,  Calvin). 

Ver.  10.  "  Therefore "  refers  to  these  two 
causes,  the  prosperity  and  the  conduct  of  the 
wicked,  whose  example  draws  over  to  their  party 
those  who  may  be  called  in  more  senses  than 
one,  "His  people,"  and  causes  them  to  apostatize 
from   God.     The   received   reading  Tltf1    would 

°  '    T 

give  the  rendering:  he  causes  to  turn,  and 
iv^"1  (Jerome,  the  Rabbins,  and  almost  all  the 
expositors)  would  mean:  he  turns.  So  1S>'  (all 
the  Codices)  would  mean :  His  people,  and  'SJ? 
(Sept.,  J.  D.  Michaelis,  Dathe) :  My  people.  But 
these  variations  affect  the  sense  but  slightly,  and 
are  to  be  explained  partly  from  the  natural  con- 
founding of  1  and  %  and  partly  from  the  attempt 
to  avoid,  or  to  explain  as  intermediary,  the  unex- 
pected introduction  and  immediate  disappear- 
ance of  a  singular  subject  instead  of  the  usual 
plural.  To  refer  the  suffix  to  God  (Calvin,  Ro- 
senmueller,  Stier,  Maurer)  is  not  justified  by  the 
context.  Still  this  attempt  at  an  explanation 
may  suggest  to  us  that  the  rendering  :  (his,  or)  : 
their  rabble  (Luther  and  others)  is  too  restricted 
and  does  not  agree  with  ver.  13,  and  that  it  is 
rather  the  faithless  Israelites  who  are  spoken  of; 
that,  therefore,  both  parties,   the  seducers  and 


the  seduced,  the  wicked  and  their  hangers-on  (Ps. 
x.  4;  xiv.  1;  xxxvi.  2,  xlix.  14;  Is.  xlvi.  12) 
had  constituted  one  and  the  same  people,  before 
they  had  banded  together  to  form  this  multi- 
tude. 

The  meaning  of  the  second  clause  of  the  verse, 
however,  does  not  mean  that  they  run  to  them 
in  large  numbers,  comparing  them  to  the  run- 
ning of  water  (Luther)  or  that  they  are  absorbed 
by  them  in  large  numbers  (Sachs).  Nor  must 
we  translate:  full  water  (i  e.,  an  overflow,  as  a 
figure  of  sensual  prosperity)  is  found  for  them 
(the  ancient  translators,  Geier,  and  others).  For 
12fET  does  not  come  from  Ki'D  to  find,  but  from 
HXD  to  drain,    Ps.   lxxv.   9;  Is.    li.    19,    Ezek. 

T    T 

xxiii.  34.  But  it  does  not  refer  to  a  cup  of  tears 
or  a  cup  of  sorrow,  Ps.  lxxx.  6  (Kimchi),  which 
has  made  the  pious  unfaithful,  but  to  the  eager- 
ness with  which  they  either  grasp  at  success  and 
its  enjoyments  (Hengst.,  Hupfeld),  or  catch  at 
the  maxims  of  the  ungodly,  (Job  xv.  16)  thoughts 
and  words  of  discontent  (Ewald,  Delitzsch.  Hit- 
rig).  [The  translation  of  the  author,  therefore, 
is:  Therefore  his  people  turn  hither,  and  water 
in  abundance  is  drained  by  them.  With  this 
Perowne  substantially  agrees.  Alexander  pre- 
fers to  retain  the  causative  reading,  and  takes 
the  cup  to  mean  draughts  of  bitterness.  He 
renders:  Therefore  he  brings  back  his  people 
hither,  and  waters  of  fulness  are  wrung  out  to 
(or  drained  by)  them.  This  he  explains  thus  : 
God  still  suffers  or  requires  His  people  to  survey 
the  painful  spectacle,  and  drain  the  bitter 
draught  presented  by  the  undisturbed  prosperity 
of  the  wicked.  But  in  all  the  explanations  based 
on  the  causative  reading  the  words  must  be 
strained  in  order  to  get  a  natural  and  appropri- 
ate sense. — J.  F.  M.] 

Vers.  11-14.  The  question  in  ver.  11  is  ironical, 
and  includes  its  own  denial,  Job  xxii.  13.  They 
first  deny  God's  ac'ual  knowledge,  and  then  His 
attribute  of  omniscience  (Delitzsch).  In  the  bit- 
ter: behold  !  (Stier)  they  draw  attention  to  the 
apparently  manifest  proofs  of  the  truth  of  ths 
denial.  We  are  not,  however,  especially  sine; 
the  article  is  absent,  to  translate:  behold  !  they 
are  the  ungodly  (Luther)  This  would  rather 
suit  the  supposition  that  in  ver.  12  the  poet's  re- 
flections begin.  rwX  is  then  to  be  taken  as 
equivalent  to  tales  (Geier)  as  in  Job  xviii.  21. 
Comp.  viii.  19;  Is.  lvi.  11;  and  to  be  understood 
as  describing  either  their  moral  character  (Hup- 
feld) or  their  condition  before  presented  (Heng- 
stenberg).  Many  arguments  may  be  adduced  in 
support  of  this  assumption,  but  none  convincing. 
It  is  doubtful  whether  in  ver.  12  b  the  security 
refers  to  the  pleasant  (Hupfeld)  and  undisturbed 
(Hitzig)  situation  of  the  man  who  apparently  is 
always  prosperous  (the  versions  and  the  Rab- 
bins), or  to  his  sense  of  it  as  being  free  from  care 
(Ewald,  Delitzsch). — With  ver.  13  compare  Prov. 
xx.  9;  xxvi.  6;  with  ver.  14,  Job  vii.  18. 

[The  correct  interpretation  and  mutual  re- 
lations of  vers.  12,  13,  11,  have  been  the  sub- 
ject of  various  conflicting  opinions.  There  ap- 
pears to  be  no  necessity  for  assuming  that  they 
are  utterances  of  some  third  party,  a  Buffering 
righteous  man.  This  view  seems  to  have  been 
suggested  by  the  difficulties  presented  by   the 


PSALM  LXXIII. 


415 


apparently  forced  connection  of  the  section  with 
the  verses  preceding  and  following.  Either  of 
the  other  and  more  common  solutions  would 
meet  the  difficulties  better.  The  view  which  re- 
gards these  verses  as  the  former  words  of  the 
Psalmist  himself,  is  maintained  by  Hengsteu- 
berg,  Hupfeld,  and  most  of  the  English  commen- 
tators. This  opinion  seems  to  have  in  its  favor 
ver.  15,  "if  I  said:  I  should  speak  thus,  etc." 
and  (he  exclamation  in  ver.  12,  which  would  na- 
turally introduce  such  a  discourse.  But  the  best 
interpretation,  in  my  view,  is  that  to  which  Dr. 
Moll  gives  his  sanction,  as  also  do  Ewald  and  De- 
litzsch, and  to  which  Perowne  inclines.  It  puis 
these  words  into  the  mouth  of  oue  who  had  apos- 
tatized, selected  as  a  representative  of  those  who 
speak  in  ver.  11.  The  words  employed  in  ver. 
15,  where  the  Psalmist's  reflections  accordingly 
begin,  are  thus  best  accounted  for.  He  would 
naturally  contrast  his  position  not  with  that  of 
the  avowed  and  veteran  sinners,  but  with  those 
who  had  experienced  temptations  like  his,  and 
had  succumbed  to  them.  As  he  listens  to  their 
words  in  which  they  point  to  the  growing  pros- 
perity of  the  "  wicked,"  and  recall  their  own 
profitless  innocence  in  former  days,  which  gained 
for  them  nothing  but  wounds  and  stripes,  he  sees 
the  results  of  the  very  temptation  that  had  en- 
tered deeply  into  his  own  soul.  But  what  if  he 
were  to  speak  thus  ! 

The  following  translation  of  vers.  10-15  will 
thus  form  a  consistent  whole: 

Therefore  His  people  turn  hither. 

And  waters  of  abundance  are  drunk  deep  by 

them. 
And  they  say:   How  has  God   known  it? 
And  is  there  knowledge  in  the  Most  High  ? 
See  !  these  are  the  "  wicked  !'' 
And,  at  their  case  forever,  they  have  increased 

their  wealth. 

(One  of  them  speaks). 
Only  in  vain  did  I  purify  my  heart. 
And  wash  my  hands  in  innocence. 
And  I  was  being  smitten  every  day. 
And  my  chastisement  (came)  every  morning 

(The  Psalmist). 
If  I  had  said:  I  will  utter  such  words, 
Behold!   I  would  have  trangressed  against  the 
family  of  thy  children. — J.  F.  M.] 

The  transition  to  the  first  person  is  to  be  ex- 
plained by  the  fact  that  individual  feelings  and 
personal  experiences  are  now  to  be  presented. 
To  place  these  words  in  the  mouth  of  the  Psalm- 
ist would  not  agree  with  our  explanation  of  ver. 
15.  If  we  were,  however,  to  consider  them  as 
his  earlier  utterances,  and  translate  ver.  15:  If 
I  said,  "  I  will  count  up,  how  often,  behold  !  I 
betrayed  the  family  of  thy  children,"  the  Psalm- 
ist would  then  admit  the  commission  of  deeds 
which  go  far  beyond  what  he  had  confessed  in 
ver.  1.  '  He  rather  declares  wdiat  would  happen 
if  he  were  to  make  the  language  of  those  who  had 
been  misled  his  own.  1"D3  elsewhere  usually 
equivalent  to  "  as,"  is  here  taken  most  simply 
as  our  adverb  "so,"  (most  of  the  versions  and 
translators,  comp.  Gesenius,  Thesaurus).  And 
we  are  no!  obliged   to  change  the  reading  into 


|D  (Dathc)  ;  or  in  order  to  obtain  the  sense: 
sicut  Mi  (Syriac  version,  Targuui),  to  assume 
that  Oil  (Bottcher)  or  H^X  (Olshausen)  has 
possibly  fallen  out,  and  supply  it.  (Aben  Ezra, 
Esaaki) ;  or  to  point  103  (Geier,  Rosenmuoller) ; 
or  disregarding  the  accents  to  annex  the  Hjn 
which  follows  and  read  HJn  103,  sicut   ilia,  sc. 

T" 

verba  (Saadias,  de  Dieu,  Doderlein,  Ewald), 

The  generation  of  thy  children  (ver.  15) 
is  here  the  whole  body  of  those  in  whom  the  re- 
lation of  sonship,  which  God  has  constituted  be- 
tween Himself  and  Israel,  had  been  spiritually 
realized, — the  true  family  (Ps.  xiv.  5)  the  Israel 
of  God  (ver.  1)  the  name  of  a  distinct  class,  as 
in  Deut.  xiv.  1;   Hos.  ii.  1  (Delitzsch). 

Ver.  17.  The  sacred  things  of  God  aro  not 
God's  righteous  plans  and  leadings,  nor  the  se- 
crets of  His  government  of  the  world  (Gesenius, 
De  Wette,  Olshausen,  Maurer,  Ewald,  Hitzig); 
nor  God's  righteous  deeds.  Ps.  lxxvii.  14,  but  the 
hoi ;/ places,  where  He  dwells  and  makes  Himself 
known,  Ps.  lxviii.  30.  But  these  are  not  heaven, 
as  the  end  and  reward  of  earthly  tribulation 
(Eimchi,  Bottcher)  but  the  Temple.  It  is  not, 
however,  viewed  as  the  place  of  the  oracle  (Cal- 
vin), or  as  the  place  where  illumination  and  in- 
struction are  received  through  the  medium  of 
God's  Word,  (Luther),  by  means  of  the  teaching 
of  priests  and  prophets  (Aben  Ezra),  or  by  means 
of  its  typical  regulations  and  service,  (Stier,  fol- 
lowing the  older  expositors),  or  as  a  place  of  de- 
votion (Delitzsch)  where  the  heart  enters  into 
the  presence  of  God  (Hengst.)  It.  is  probably 
viewed  as  the  seat  of  the  Judge  and  Ruler  of  the 
world  (Ps.  iii.  5  ;  xi.  4;  xiv.  7  ;  xx.  3,  7,  etc.),  conse- 
quently as  the  central  point  (  penetralia)  of  God's 
government  ( Hupfeld )  ;  from  which  that  govern- 
ment can  be  best  surveyed,  and  where  the  only 
authentic  information  concerning  its  problems  is 
to  be  obtained.  It  has  been  supposed  that,  by 
marking  their  "  end,"  the  Poet  expresses  his  in- 
tention to  keep  looking  for  the  eventual  temporal 
ruin  of  the  ungodly,  and  that  this  will  in  the 
meantime  be  his  consolation  until  he  shall  pene- 
trate into  the  Divine  mysteries,  while  he  will, 
for  the  present,  continue  his  severe  mental  toil. 
So  Ko'ster,  Olshausen,  ami  Baur  (on  De  Wette/. 
But  this  does  not  agree  with  vers.  4  and  12  f. 
He  is  speaking  of  a  spiritual  attentive  contem- 
plation of  God's  judgment  (Calvin)  in  connection 
with  his  entering  into  His  holy  place.  Through 
this,  light  has  already  fallen  upon  the  problem, 
which  is  insoluble  by  the  unaided  labor  of  hu- 
man thought. 

Ver.  18.  The  construction  of  Np  with  / 
means  really:  Thou  gavest  them  their  position 
on  slippery  places,  without  needing  to  supply 
an  accusative  (J.  H.  Michaelis,  Hengstenberg). 
[Hengstenberg  hardly  says  that  an  accusative  is 
to  be  supplied.  He  says  "  the  object  is  to  be 
t nkeii  from  the  verb."  As  I  understand  him,  li  i 
means  precisely  the  same  as  Moll,  that  is, 
tint  T\'w  means:  to  appoint  a  position,  so  thai, 
the-  object  is  included  in  the  verb. — J.  F.  M.]  To 
understand  the  slippery  places  of  the  blessings 
(Rabb.)  which  have  ruined  them,  is  certainly 
too  restricted  and  spcci.il.  Vet  tbe  mere  allu- 
sion to  i\\?  perils  which  God  his  placed   in   their 


416 


THE  THIRD  BOOK  OF  PSALMS. 


path  (Hupfeld)  allows  the  reference  to  the  spe 
cial  circumstances  of  those  who  have  been  ruined 
by  prosperity  and  success  in  every  pursuit,  to 
fall  unduly  into  the  back-ground.  This  would 
be  avoided  if  we  could  translate  with  Hitzig : 
Thou,  by  artifice,  only  settest  snares  for  them. 
Instead  of  "  to  ruins,"  we  can  translate  accord- 
ing to  another  derivation:  into  illusions  (Doder- 
lein,  Rosenmueller,  Ewald),  or:  by  surprise. 
(Hitzig). 

Ver.  20.  The  parallelism  shows  that  T^3 
does  not  mean :  in  the  city,  that  is,  openly,  on 
the  scene  where  his  deeds  were  committed 
(Hengst.,  with  most  of  the  ancient  translators 
and  expositors),  but  that  it  is  equivalent  to 
'V^'HS  (Kimchi,  Calvin  and  the  modern  exposi- 
tors), that  is,  in  the  waking,  not  that  of  the  dead, 
whose  shade  is  terrified  away  (Bb'ttcher)  ;  but 
that  of  God  when  He  arises  to  judgment,  Ps. 
Ixxviii.  65. 

Verse  22.  fiion3  is  not  to  be  taken  as  a 

plural  of  majesty,  but  as  the  name  of  the  Nile- 
horse  (Job  xl.  1-3),  Egyptian  p-ehe-mou  equiva- 
lent to  water-ox.  [The  Egyptian  compound 
here  cited  was  probably  assimilated  to  an  exist- 
ing Hebrew  word  on  its  introduction  into  the 
latter  language,  as  was  the  usual  custom.  Now, 
why  was  not  the  singular  i"Pn3  used,  which 
bears  a  closer  resemblance  to  the  Egyptian? 
Probably  bacause  there  was  a  descriptive  word 
already  in  use,  "a  beast  of  beasts,"  Behemoth, 
and  this  just  suited  the  hippopotamus,  on  ac- 
count of  its  great  size  and  strength.  But  these 
are  not  to  us,  nor  were  they  to  the  Hebrews,  the 
most  prominent  characteristic  of  the  "beast" 
nature  (witness  ~1>?3),  and  a  large  development 
of  other  striking  qualities,  would  entitle  to  the 
same  distinction.  It  would  surely  be  much 
more  natural  for  the  Psalmist,  in  view  of  his 
folly  and  degradation,  to  say  that  he  was  "  a 
very  beast"  before  God,  than  to  say  that  he  was 
a  "  Behemoth."  On  the  ideas  which  lie  at  the 
basis  of  the  pluralis  majestatis  see  Green,  Heb. 
Gr.,  \  201,  2,  and  Hengstenberg's  Bcitrage,  II. 
237  ff. — J.  F.  M.] 

Ver.  24.  Afterwards  into  glory. — "inN  is 
not  here,  as  in  Zech.  ii.  12,  a  preposition,  but 
nn  adverb,  as  in  Judges  xix.  5 ;  Hos.  iii.  5. 
TG3  denotes  here  not  the  soul  (Hasse),  as  in  Ps. 
xvi.  9,  according  to  poetical  usage.  And  it  is 
scarcely  an  adjective:  glorious  (see  Hoffman).  It 
would  be  better  to  take  it  in  an  adverbial  and  ge- 
neral sense:  with  honor  (Luther,  Delitzsch).  But 
it  is  best  to  consider  it  as  the  accusative  of  the  end 
striven  after  (Hupfeld),  namely,  the  glory  of  God 
(Ps.  viii.  6),  into  which  the  Psalmist  hopes  to  be 
taken  up,  Gen.  v.  24 ;  Ps.  xlix.  16.  This  thought 
is  weakened  by  the  translation :  Thou  wilt  lead 
me,  or,  bear  me  along,  to  the  goal  of  honor 
(Ewald,  Hitzig).  It  is  quite  misrepresented  by 
the  rendering:  Thou  bearest  me  after  honor, 
that  is,  in  its  trai^  (Hengst.).  The  rendering: 
at  last  Thou  like  glory  wilt  receive  me  (Kloster- 
mann),  is  artificial.  It  is,  to  be  sure,  only  since 
Grotius,  that  we  find  in  some  expositors  the 
limitation  of  these  words  to  the  earthly  life. 
Yet  the  germ  ( Wurzel)  of  the  belief  in  unending 
personal  communion  with  God  is  here  not  so 
fully  developed  as  most  suppose  it  to  be. 


Ver.  26  is  by  Hitzig  understood  to  express  the 
ardent  longing  (Ps.  lxxxiv.  3:  Job  xix.  27)  after 
God  (Ps.  xlii  2). — The  Vulgate,  after  the  Septua- 
gint,  has  at  the  end  the  addition :  In  the  gates 
of  the  daughter  of  Zion. 

DOCTRINAL   AND    ETHICAL. 

1.  The  confession  that  God  stands  towards  His 
covenant  people,  that  is,  towards  its  true  mem- 
bers, in  the  relation  of  the  One  who  is  exclusively 
good,  is  the  fruit  of  a  true  and  living  faith  in 
Him,  ripened  in  the  heat  of  temptation.  For 
when  the  temporal  prosperity  of  so  many  is  seen 
to  be  disproportioned  to  their  moral  conduct, 
there  is  not  only  excited  in  the  mind  of  the  ob- 
server disquietude,  vexation  and  anger,  but  a 
complete  clashing  of  the  feelings  is  also  the 
result.  On  the  one  hand  there  is  suggested  a 
contradiction  between  such  facts  observed  and 
the  promises  of  God,  Deut.  xxviii.  ;  and  on  the 
other  hand,  the  opposition  makes  itself  felt,  be- 
tween the  requirements  of  God  and  the  corre- 
sponding sinful  inclinations  arising  from  the  con- 
sideratipn  of  such  facts. 

2.  With  the  growing  prosperity  of  the  wicked 
not  only  do  their  carnal  security  and  their  pre- 
sumption increase  with  it,  but  their  impiety 
reaches  such  a  height  that  they  act  as  though 
they  themselves  were  God.  And  the  pious  man, 
when  he  sees  them  as  if  exempted  from  the  usual 
lot  of  mortals  (Job  xiv.  1  ff.),  easily  falls, 
through  his  anger  at  such  a  condition  of  things, 
into  a  false  heat,  in  which  envy  as  well  as  impa- 
tience is  aroused.  It  becomes  difficult  for  him 
to  remain  unshaken  in  his  belief  in  the  Divine 
government,  and  hold  fast  to  the  truth  impressed 
upon  him  from  his  youth.  He  begins  to  doubt 
and  thus  begins  to  waver.  Yet  before  he  falls 
he  is  saved  by  resorting  to  God's  holy  place. 
This  separates  him  from  the  faithless  herd  who 
have  lent  their  ear  to  seduction,  and  strengthens 
him  while  he  holds  communion  with  God,  which 
raises  his  view  above  the  world  and  all  that  it 
exhibits,  and  sets  him  at  rest  as  to  those  pro- 
blems of  the  course  of  its  affairs,  which  his  un- 
aided reflection  could  not  avail  to  solve. 

3.  Viewed  in  relation  to  the  end,  the  prosperity 
of  the  ungodly  is  clearly  shown  to  be  only  an 
appearance,  and  the  fabric  of  a  vision,  vanishing 
before  the  terrible  reality,  when  God  arises  to 
judgment.  It  is  made  manifest  also  that  it  is 
absurd  and  unreasonable  in  the  highest  degree, 
for  us  to  allow  ourselves  to  be  irritated  and  de- 
ceived by  such  a  show  of  prosperity.  We  thus 
learn,  too,  that  everything  depends  upon  our 
recognizing  God  as  our  true  and  everlasting 
good?  upon  our  seeking,  holding  fast  to,  and 
proclaiming  Him  as  such.  For  he  whose  life  is 
bound  up  in  the  Person  of  the  Eternal  can  never 
perish,  but  must  only  rise  from  one  height  to 
another  until  he  becomes  a  partaker  of  the  glory 
of  God. 

[Henqstenberg  :  The  recompense  on  this  side 
the  grave  should,  according  to  the  design  of  God, 
remain  as  an  object  of  faith.  Here  also  God 
conceals  Himself,  in  order  that  He  may  be  found 
by  those  who  seek  Him.  That  this  is  so  seldom 
done,  even  by  the  well-disposed,  that  even  they 
are  so  much  inclined  to  look  upon  the  righteous- 


PSALM  LXXIII. 


4i ; 


ness  of  God  as  inoperative  in  this  life,  is  a  mel- 
ancholy proof  of  the  degeneracy  of  the  Church 
and  of  the  lamentable  prevalence  of  infidelity. — 
J.  F.  M.] 

HOMILETICAL   AND   PRACTICAL. 

The  apparent  prosperity  of  the  ungodly  ami 
the  real  good  of  the  pious.— The  most  difficult 
enigma  which  life  presents:  1.  Wherein  it  con- 
sists; 2.  Why  it  is  so  difficult;  3.  How  it  is 
solved. — True  piety  is  not  a  matter  of  enjoyment 
of  temporal  prosperity,  but  of  the  acquisition 
of  the  eternal  good.— That  we  may  win  our  way 
victoriously  through  the  trials  of  our  faith, 
through  the  sorrows  of  life  and  through  the 
allurements  of  the  world,  we  have  need  to  resort 
assiduously  and  devoutly  to  God's  holy  place. — 
God's  dealings  with  us  correspond  to  His  pro- 
mises, but  we  must  know  how  to  wait  for  them, 
and  for  this  we  have  need  of  patience  and  faith. 
— If  we  would  not  fall  into  folly  and  sin  in  our 
contemplation  of  the  course  of  human  affairs, 
we  must  attach  importance  not  to  temporal  pros- 
perity but  to  eternal  good,  not  to  the  progress 
of  earthly  life  but  to  its  end,  not  to  the  judg- 
ments of  men  but  to  the  decision  of  God. — Even 
the  pious  man  may  totter  aud  slide,  but  he  is 
secure  against  falling  as  long  as  he  holds  fast  to 
God's  house,  to  His  hand  and  to  His  salvation. 
— Prosperity  and  adversity  have  opposite  effects 
upon  the  pious  and  the  ungodly. — Doubt  of  God's 
Providence,  in  its  folly  and  in  its  peril. — The 
power  and  the  impotence  of  the  ungodly. — The 
confessions  of  the  pious  over  their  temptations, 
doubts  and  trials. — The  wicked  as  a  people  con- 
trasted with  the  children  of  God  as  a  family. — 
Earthly  prosperity  is  no  more  an  infallible  sign 
of  God's  favor  than  temporal  suffering  is  a  proof 
of  the  Divine  wrath. — God'3  nearness  the  hope, 
help  and  safety  of  the  righteous. — The  temporal 
and  eternal  reward. — We  must  not  only  trust  in 
God's  government,  we  must  yield  ourselves  also 
to  His  guidance;  then  we  will  ever  have  occasioii 
to  praise  Him. 

Augustine:  The  reward  which  God  bestows 
is  Himself.  O  blessedness!  0  unspeakable 
bliss!  God  is  my  portion.  Aud  how  long? 
Forever. — Starke:  He  who  has  God,  has  the 
highest  wisdom,  everlasting  consolation,  the 
true  rest  and  the  most  blessed  delight  and  joy 
of  the  heart. — Murmuring,  which  corrupts  the 
heart,  must  be  banished  from  it,  else  we  can 
have  no  consolation  in  God. — In  our  contempla- 
tion of  the  wonderful  ways  of  God,  He  calls  out 
to  us:  blessed  is  he  whosoever  shall  not  be 
offended  in  me. — Affliction  often  passes  by  the 
palaces  of  the  rich,  because  they  are  not  worthy 
of  so  great  a  blessing;  instead  of  improving  it, 
they  would  misuse  it;  whereas  it  visits  the  poor 
anl  becomes  their  salvation. — When  a  man  allows 
himself  to  become  haughty  and  insolent  by  his 
prosperity,  then  there  results  from  so  great  a  bless- 
ing a  real  misfortune. — The  most  sinful  things  are 
commonly  the  first  to  receive  applause  among 
men;  what  wonder  is  it  then,  if  men  seek  (o 
excuse  them,  yea,  even  to  make  them  pass  for 
virtues? — How  rarely  can  men  accommodate 
themselves  to  great  blessings  !  How  often  they 
become  a  spring  whence  issues  a  whole  flood  of 
crimes  agaiust  God,  their  neighbors  aud  them- 
27 


selves! — The  powerful,  who  are  withal  ungodly, 
often  fancy  that  the  world  was  made  for  them 
alone.  So  long  as  they  themselves  are  in  abund- 
ance therein,  they  care  not  though  others  starve 
and  die. — Wealthy  transgressors  have  applause 
and  a  great  following  in  the  world,  and  serve 
often  to  lead  »mcu  astray. — He  who  denies  the 
Omniscience  and  Providence  of  God  has  denied 
the  faith  and  is  worse  than  an  infidel. — The 
conclusion  :  God  takes  no  care  for  him  who  has 
much  affliction  in  the  world!  Entirely  false; 
for  all  who  would  live  godly  must  suffer  perse- 
cution.— He  who  begins  to  talk  like  the  world, 
will  soon  become  accustomed  to  act  like  the 
world. — He  who  wishes  to  be  better  off  than  the 
upright  and  pious  are,  finds  fault  with  the  order 
of  things  instituted  by  God  and  loses  the  benefits 
of  Christ's  kingdom  of  suffering. — Worldly  pros- 
perity is  slippery  ice,  on  which  one  easily  falls. 
— If  men  do  not  learn  from  God's  word  to  con- 
sider the  end  of  the  ungodly,  it  is  not  to  be 
wondered  at  that  they  themselves  bring  grievous 
torments  into  their  own  hearts. — A  much  smaller 
number  of  mankind  would  be  brought  to  lament 
their  folly,  and  ignorance  of  it,  and  their  mad- 
ness, along  with  their  disbelief  in  it,  if  God  were 
not  able  ami  willing  to  show  compassion. — The 
child  of  God  does  not  know  the  righteous  though 
concealed  design  of  God  in  all  and  each  of  His 
dispensations;  yet  he  does  know  in  the  general 
His  blessed  counsel,  and  is  fully  assured  of  His 
Fatherly  purpose  to  bring  everything  to  a  happy 
issue. — Everything  must  be  injurious  and  offen- 
sive to  us,  unless  we  have  God  also. — To  cling  to 
God  gives  everlasting  peace  ;  to  cleave  to  the 
world  brings  endless  sorrow :  therefore  choose 
the  former. 

Osiander  :  The  old  Adam  murmurs  sometimes 
against  God's  work  and  plan  ;  but  we  must  still  it 
by  assiduous  meditation  upon  God's  word. — Men- 
zel  :  Good  fortune  imparts  confidence,  but  it  also 
produces  presumption. — Renschel:  The  chil- 
dren of  God  have  also  flesh  and  blood,  and  the 
flesh  and  the  spirit  contend  against  each  other: 
but  he  who  clings  fast  to  God  has  the  victory  in 
the  Spirit. — Fiuscii :  It  fares  not  with  men  ac- 
cording to  human  ideas,  but  according  to  (lie 
word  of  God.  —  ARNDT:  God  allows  the  ungodly 
to  go  free  like  the  wild  beast;  but  the  hunter 
will  pursue  them  some  time. — Guenther:  The 
worldly  prosperity  of  the  wicked  is  only  danger- 
ous ground  with  pits  and  falls. — Tholuck:  We 
all  confess  it  to  be  the  most  indubitable  article 
of  our  faith  that  God  governs  the  world,  but 
how  different  would  our  assurance  of  this  be  in 
time  of  trouble  if  we  believed  it  implicitly. — 
When  our  faith  becomes  sight  then  all  the  dreams 
of  the  ungodly  are  found  to  be  empty  bubbles. 
—  RlOHTBB  |  Hausbibel) :  By  reflecting  upon  the 
glorious  deeds,  ways  and  purposes  of  God,  the 
faithful  find  consolation  and  enlightenment 
in  all  trials  and  perplexities. — Vaihikqbb:  He 
who  envies  the  prosperity  of  the  ungodly,  has 
not  yet  gained  a  clear  view  of  God. — Umbri.it: 
Distance  from  God  and  nearness  to  Him  de;er- 
mine  the  woe  or  the  weal  of  men,  their  ruin  or 
their  final  triumph. — ScHAUBACH  (1  Sunday 
after  Trinity):  We  know  from  God's  word,  that 
the  world  passes  away  and  the  lust  thereof: 
therefore  let  not  the  lust  of  the  world  allure  us. 


418 


THE  THIRD  BOOK  OF  PSALMS. 


— Diedrich  :  We  owe  it  to  the  teaching  of  God 
Himself  if  we  can  trust  His  providence.  This 
faith  is  the  fruit  of  all  learning  and  conflict  in 
God's  kingdom. — Taube:  The  victory  of  faith, 
which  struggles  through  severe  doubts  with  re- 
gard to  God's  government  of  the  world,  to  a 
blessed  and  simple  trust  in  God.-«-NiTZscH:  The 
deepest-laid  foundation  of  Christian  content- 
ment: 1.  Wherein  it  consists;  2.  How  it  is  laid 
deeper  and  deeper  in  us  ;  3.  By  what  kind  of  be- 
haviour we  testify  our  possession  of  it. 

[Matth.  Henky:  Job,  when  he  was  entering 
into  temptation,  fixed  for  his  principle  the  om- 
niscience of  God,  xxiv.  1.— Jeremiah's  principle 
is  the  justice  of  God,  xii.  1. — Habakkuk's  prin- 
ciple is  the  holiness  of  God,  i.  15. — The  Psalmist's 
here  is  the  goodness  of  God ;  these  are  truths 
which  cannot  be  shaken,  and  which  we  must  re- 
solve to  live  and  die  by.  Though  we  may  not  be 
able  to  reconcile  all  the  disposals  of  Providence 
with  them,  we  must  believe  that  they  are  recon- 


cilable. Good  thoughts  of  God  will  justify  us 
against  many  of  Satan's  temptations. — Many  a 
precious  soul  that  will  live  forever  had  once  a 
very  narrow  turn  for  its  life,  almost,  and  well- 
nigh  ruined,  but  a  step  between  it  and  fatal 
apostasy,  and  yet  snatched  as  a  brand  from  the 
burning,  that  shall  forever  magnify  the  riches 
of  Divine  grace,  in  the  nations  of  those  that  are 
saved. — If  we  make  God's  glory  in  us  the  end  we 
aim  at,  He  will  make  our  glory  with  Him  the 
end  we  shall  be  forever  happy  in. — Bp.  Horne : 
Lord  Jesus,  who  hast  so  graciously  promised  to 
be  our  portion  in  the  next  world,  prevent  us  from 
choosing  any  other  in  this. — Scott:  We  do  not 
gain  a  complete  victory  over  the  enemy  unless 
his  buffetings  prove  the  occasion  of  our  deeper 
humiliation  before  God. — Barnes  :  /  am  conti- 
nually with  thee.  Well  may  we  marvel  when  we 
reflect  in  our  thoughts  about  God,  that  He  has 
not  risen  against  us  in  His  anger,  and  banished 
us  from  His  presence  forever. — J.  F.  M.] 


PSALM  LXXIV. 

Maschil  of  Asaph. 

1  0  God,  why  hast  thou  cast  us  off  forever? 

Why  doth  thine  anger  smoke  against  the  sheep  of  thy  pasture  ? 

2  Remember  thy  congregation,  which  thou  hast  purchased  of  old ; 
The  rod  of  thine  inheritance,  which  thou  hast  redeemed ; 

This  mount  Zion,  wherein  thou  hast  dwelt. 

3  Lift  up  thy  feet  unto  the  perpetual  desolations ; 

Even  all  that  the  enemy  hath  done  wickedly  in  the  sanctuary. 

4  Thine  enemies  roar  in  the  midst  of  thy  congregations ;  they  set  up  their  ensigns 

for  signs. 

5  A  man  was  famous  according  as  he  had  lifted  up 
Axes  upon  the  thick  trees. 

6  But  now  they  break  down  the  carved  work  thereof  at  once 
With  axes  and  hammers. 

7  They  have  cast  fire  into  thy  sanctuary, 

They  have  defiled  by  casting  down  the  dwelling-place  of  thy  name  to  the  ground. 

8  They  said  in  their  hearts,  Let  us  destroy  them  together: 
They  have  burned  up  all  the  synagogues  of  God  in  the  land. 

9  We  see  not  our  signs  : 

There  is  no  more  any  prophet: 

Neither  is  there  among  us  any  that  knoweth  how  long. 

10  O  God  how  long  shall  the  adversary  reproach? 
Shall  the  enemy  blaspheme  thy  name  forever. 

11  Why  withdrawest  thou  thy  hand,  even  thy  right  hand? 
Pluck  it  out  of  thy  bosom. 


PSALM  LXXIY. 


419 


12  For  God  is  my  King  of  old, 

Working  salvation  in  the  midst  of  the  earth. 

13  Thou  didst  divide  the  sea  by  thy  strength: 

Thou  brakest  the  heads  of  the  dragons  in  the  waters. 

14  Thou  brakest  the  heads  of  leviathan  in  pieces, 

And  gavest  him  to  be  meat  to  the  people  inhabiting  the  wilderness. 

15  Thou  didst  cleave  the  fountain  and  the  flood: 
Thou  driedst  up  mighty  rivers. 

16  The  day  is  thine,  the  night  also  is  thine: 
Thou  hast  prepared  the  light  and  the  sun. 

17  Thou  hast  set  all  the  borders  of  the  earth: 
Thou  hast  made  summer  and  winter. 

18  Remember  this,  that  the  enemy  hath  reproached,  0  Lord, 
And  that  the  foolish  people  have  blasphemed  thy  name. 

19  O  deliver  not  the  soul  of  thy  turtledove  unto  the  multitude  of  the  wicked, 
Forget  not  the  congregation  of  thy  poor  forever. 

20  Have  respect  unto  the  covenant: 

For  the  dark  places  of  the  earth  are  full  of  the  habitations  of  cruelty. 

21  O  let  not  the  oppressed  return  ashamed : 
Let  the  poor  and  needy  praise  thy  name. 

22  Arise,  O  God,  plead  thine  own  cause: 

Remember  how  the  foolish  man  reproacheth  thee  daily. 

23  Forget  not  the  voice  of  thine  enemies: 

The  tumult  of  those  that  rise  up  against  thee  increaseth  continually. 


EXEGETICAL   AND   CRITICAL. 

Superscription,  Contents,  and  Composi- 
tion.— On  Maskil  see  Introduction,  \  8,  No.  3. 
This  Psalm  can  be  brought  into  connection  with 
Asaph  in  one  of  two  ways.  It  has  been  referred 
by  some  to  one  of  the  later  members  of  this  illus- 
trious family  of  singers  (Dathe,  Rosenmueller, 
Hcngstenberg) ;  while  Delitzsch,  holding  that 
it  only  bears  the  old  Asaphitic  stamp  generally, 
would  understand  by  the  superscription:  apoern 
after  the  manner  of  Asaph.  For  the  attempt  to 
gain  credit  for  the  opinion  that  it  was  composed 
by  the  famous  cotemporary  of  David,  on  the 
ground  that  it  contains  a  prophecy  (Clauss,  fol- 
lowing the  Rabbins  and  the  ancient  expositors), 
contradicts  the  words  of  the  Text,  and  mis- 
takes the  historical  situation  manifest  therein. 
The  words  of  vers.  3,  7,  and  8,  especially,  allude 
to  a  destruction  of  the  temple  on  Zion  by  fire  a?- 
ready  completed,  preceded  by  a  profanation  (ver. 
4),  and  accompanied  by  a  plain  descrip- 
tion of  the  conduct  of  the  enemy  (vers.  5,  6). 
We  cannot  therefore  assume  an  event  earlier  than 
the  destruction  by  the  Chaldeans  in  the  year  588 
recounted  in  2  Chron.  xxxvi.  19;  Jer.  Hi.  13. 
To  this  the  Psalm  might  be  with  great  probabi- 
lity referred  (De  Wette,  Koster,  Maurer,  Heng- 
stenberg,  Hupfeld).  For  the  Church  of  the  Se- 
cond Temple  did  not  experience  injuries  done  to 
their  sacred  edifice,  such  as  are  here  depicted, 
in  the  interruptions  of  building  immediately  af- 
ter the  return  from  the  exile  (Ewald).  Neither 
did  such  a  destruction  appear  in  the  outrages 
committed  by  the  Persian  general  Bagoses 
(Ewald  formerly),  by  which  the  temple  was  pro- 


faned (Josephus,  Ant.  xi.  7).  Nor  yet  was  such 
devastation  suffered  at  the  hands  of  the  Syrian 
oppressors  under  Antiochus  Epiphaiies  in  the 
year  1(>7  (Targum,  Rudinger,  Venema,  Olshau- 
sen,  Hitzig,  Delitzsch)  who  also  profaned  the 
temple,  but  only  burnt  down  the  gates  (1  Mace, 
iv.  38;  2  Mace.  i.  8;  viii.  33).  This  result  con- 
tributes so  much  the  more  to  an  historical  solu- 
tion, when  it  is  taken  into  consideration  that  the 
closely  related  lxxixth  Psalm  is  most  readily  as- 
signed to  the  Chaldean  period,  and  also  that  the 
assumption  of  Maccabean  Psalms  is  not  only  en- 
cumbered with  grave  difficulties  of  a  general 
kind  (compare  besides  Hassler,  Comm.  de  Psalmit 
Maccabxis,  1827  and  1832,  especially  Ehrt,  Abfas- 
sungszeit  und  Abschluss  des  Psalters  18B9)  but  that 
also  in  the  case  before  us  there  are  distinct  pas- 
sagessuch  as  ver.  3  a,  which  are  unfavorable  to  it, 
while  others,  such  as  vers.  4,  8,  9,  admit  of  an 
explanation  (see  below)  by  which  even  the  sup- 
position of  a  later  insertion  of  a  Maccabiean 
Psalm  in  the  Canon  (Delitzsch)  appears  to  be 
unnecessary.  The  points  of  agreement  with  Lam. 
ii.  2,  7,  9,  may  also  be  adduced  in  favor  of  a  com- 
position during  the  exile. 

On  account  of  the  occurrence  of  many  rare 
words  the  sense  in  numerous  passages  remained 
obscure  to  the  ancient  translators,  and  the  in- 
terpretation of  some  of  them  doubtful  to  the 
modern  expositors.  The  progress  of  thought, 
however,  is  in  the  main  clear.  From  the  lamenta- 
tion over  the  anger  of  God  expressed  in  the  form 
of  questions,  (ver.  1)  there  arises  (ver.  2)  the 
prayer  for  the  deliverance  of  the  Church  which 
passes  over  (ver.  3)  into  a  picture  (vers.  4-8),  of 
the  more  particularly  described  devastations  of 
the  sacred  places,  and  after  a  reiterated  lamenta- 


420 


THE  THIRD  BOOK  OF  PSALMS. 


tion  (vers.  9,  10)  over  God's  long-continued  non- 
interference (ver.  11),  the  Psalmist  calls  upon 
Him  to  punish  his  enemies.  Then  after  an  allusion 
to  God's  continuing  sovereignty,  as  attested  by 
His  mighty  deeds  in  nature  and  history  (vers. 
12-17),  the  opposition  to  that  government  with 
its  ruinous  consequences  (vers.  18-23),  is  used  as 
a  plea  in  urging  God's  intervention  for  deliver- 
ance and  for  punishment. 

\  ers.  1,  2.  vastus  off. — The  use  of  the  Prete- 
rite as  distinguished  from  the  imperfect  of  the  fol- 
lowing stich,  is  not  to  be  overlooked.  The  action 
is  first  presented  and  then  the  permanent  rela- 
tions. The  smoking  of  the  nostrils  [^SX  trans- 
lated: thine  anger  in  E.  V. — J.  F.  M.]  is  a 
figurative  expression  for  the  manifestation  of 
anger,  Ps.  xviii.  9,  like  snorting,  in  Ps.  lxxx. 
5,  after  Deut  xxix.  19.  It  is  characteristic  of 
the  period  of  the  Exile  to  term  the  Church  of  God, 
the  sheep  of  His  pasture  (Ps.  lxxix.  13 ;  xcv.  7  ; 
c.  3;  Jer.  xxiii.  1).  This  appellation  means 
more  than  that  God  is  the  Shepherd  and  the  peo- 
ple His  flock  (Ps.  lxxx.  2).  It  contains  an  allu- 
sion to  the  fact  that  God  had  given  the  faithful 
Canaan  as  a  pasture  land  to  this  His  people 
(Hos.  xiii.  6;  Jer.  xxv.  36)  and  that  the  posses- 
sion of  this  land  was  the  question  at  issue. 
Allusion  is  made  besides,  in  various  ways,  to  the 
establishment  and  maintaining  of  the  favored 
relations  in  which  the  people  had  stood  to  God 
since  they  were  purchased  (Ex.  xv.  17)  and  re- 
deemed (Ex.  xv.  13;  Ps.  Ixxvii.  16;  lxxviii.  35) 
long  before  in  the  days  of  Moses  (Ps.  xliv.  2). 
The  prayer  in  Deut.  ix.  26,  29,  that  God  would 
not  reject  His  people,  is  also  grounded  upon 
this.  The  statement  that  God  had  redeemed 
His  people  from  Egyptian  bondage  that  they 
might  be  the  "rod  of  His  inheritance,"  brings 
out  the  thought  that  everything  which  belongs  or 
will  belong  to  the  people  of  God,  His  peculiar 
possession,  must  proceed  from  this  stem  or  be 
iugrafted  into  it.  Consequently  the  deliverance 
and  preservation  of  the  Church  bear  a  part  in 
the  fulfilment  of  the  destiny  assigned  her,  and  in 
the  execution  of  God's  purpose  in  her  establish- 
ment, and  may  be  urged  as  a  powerful  plea  in  the 
prayer  before  us.  This  reference  of  the  words 
which  appears  so  suitable  to  the  text,  loses  its 
force  in  some  degree,  if  it  is  assumed  that  they 
imply  merely  that  the  unity  of  all  the  stems  (Is. 
Ixiii.  17;  Jer.  x.  16;  li.  19)  constitutes  the  peo- 
ple of  God's  inheritance  (Kimchi,  Geier,  J.  H. 
Michaelis.  Olshausen,  Hupfeld),  or  represents  the 
whole  people  in  its  ethnic  distinction  from  all 
other  nations  (Delitzsch)  as  God's  peculiar  race 
(De  Wette).  These  explanations  are,  however, 
more  correct  than  that  interpretation  which.in 
the  translation  virga  hereditatis  (Vulgate),  is  not 
intended  to  express  the  idea  of  a  sprouting 
main-stem  but  that  of  a  measuring -rod,  by  which 
the  shares  of  the  possession  or  of  the  inheri- 
tance were  meted  out,  and  understands  this 
metonymically  for  the  inheritance  iiself  (Luther, 
Calvin  and  others,  Hengst.).  For  in  Deut. 
xxxii.  9,  and  Ezek.  xl.  3,  entirely  diiferent  words 
appear. 

Vers.  3,  8.  Perpetual  desolations  are  such 
as  seem  as  if  they  might  well  remain  forever  deso- 
late and  therefore  point  to  a  destruction,  not 
lasting  (De  Wette)  nor  complete  (Geseuius  in  Lexi- 


con, Bottcher)  but  so  extensive,  that  it  could  not 
have  taken  place  in  the  Maccabean  age.  If  we 
follow  another  etymological  explanation,  this 
rare  word  would  describe  endless  wickedness 
(Ewald)  or  incessant  invasion  by  enemies  (Hitzig) 
or  boundless  presumption  (Sept.  Vulg.).  Accord- 
ing to  Ps.  lxxiii.  18,  however,  this  is  scarcely 
probable.    As  regards  the  sense  it  is  unessential 

whether  we  read  TtflO  written  in  the  singular 
or  plural  form,  and  understand  it  to  mean  a  fes- 
tal season,  or  festal  celebration,  or  festal  gathering, 
.or  the  place  where  such  a  gathering  is  made. 
For  the  shouting  of  the  enemy  creating  confu- 
sion might  be  heard  under  all  these  circumstan- 
ces, and  the  Temple  also,  which  the  context  most 
readily  suggests  to  us,  (similarly  Lam.  ii.  6.) 
had  several  divisions  and  courts  and  is  some- 
times denoted  by  the  plural  number  (compare 
Ps.  lxviii.  36).  The  best  authorities,  moreover, 
decide  for  the  singular.  [Alexander :  "The 
word  strictly  means  a  meeting  by  mutual  agree- 
ment or  appointment,  and  is  specially  applied  to 
the  meeting  between  God  and  His  people  in  the 
sanctuary,  which  was  therefore  designated  in 
the  law  as  the  tent  of  meeting.  The  full  sense, 
therefore,  of  the  words  here  used  is  'in  the 
midst  of  Thy  people  assembled  at  the  appointed 
time  and  place  to  meet  Thee.'  The  exclusive 
local  meaning  put  by  some  upon  the  words  is 
quite  gratuitous.  The  plural  form  which  some 
assume  [thine  assemblies)  varies  the  meaning  only 
by  suggesting  the  idea  of  repeated  convocations, 
'in  the  midst  of  Thy  people  wherever  (or,  as 
often  as)  they  meet  Thee  thus,'  but  without  at 
all  conveying  the  idea  of  numerous  or  even  of 
different  places." — J.  F.  M.]  But  in  ver.  8  b 
this  word  stands  in  a  different  relation.  There 
it  is  undoubtedly  in  the  plural  form  and  in  the 
closest  connection  with  7X.  And  since  burning 
is  spoken  of  the  sacred  edifices  alone  must  be  in- 
tended. What  are  we  to  understand  by  the  two- 
fold addition  "all"  and  "in  the  land?"  The 
old  translators  have  ingeniously  assumed  that 
synagogues  are  meant,  and  since  Vitiinga  has 
made  it  clear  [De  Si/nagoga  Vetere  I.  2,  12) 
that  these  did  not  exist  until  after  the  Exile, 
many  expositors  have  discovered  in  ver.  8,  the 
surest  proof  that  the  Psalm  was  composed  in  the 
Maccabean  period.  But  the  synagogues  are 
never  denoted  by  the  term  here  employed,  and 
with  this  agrees  the  fact  that  the  primary  idea 
of  that  term  is  not  that  of  an  assembly  of  men, 
but  according  to  Ex.  xxv.  22  ;  xxix.  42  ;  xxxvi. 
6,  that  of  a  meeting  of  God  with  His  people,  and 
it  is  applied  only  to  the  one  sacred  place  which 
God  established, — at  first  to  the  Tabernacle,  and 
afterwards  to  the  Temple.  This  circumstance 
excites  just  doubts  of  the  correctness  of  that 
explanation  which  makes  this  passage  relate  the 
devastation  of  the  synagogues  in  the  land  as  the 
houses  of  God — even  if  we  have  grounds  for 
maintaining,  against  the  doubt  expressed  by 
Hupfeld,  their  existence  in  the  age  of  the  Mac- 
cabees, as  argued  especially  from  Joseph  us 
(Wars,  viii.  3,  3),  and  Acts  xv.  21.  But  the 
same  fact  decides  against  an  allusion  to  the  sa- 
cred places  where  God  manifested  Himself  during 
the  patriarchal  age  (J.  D.  Michaelis,  Dathe, 
Clauss),  or  to  the  high  places   of  the  old  Israel- 


PSALM  LXXIV. 


421 


itish  worship,  which  had  possibly  escaped  the 
efforts  at  extermination  undertaken  by  Jo.si'ah 
(Gesenius,  De  Wette,  Maurer).  And  even  it'  t lie 
plural  can  be  allowed  to  refer  to  the  several  di- 
visions of  the  Temple  (The  Rabbins)  it  is  yet 
linguistically  impossible  that  the  other  sacred 
places  in  the  land  could  be  united  with  it  so  as 
to  make  one  collective  terra,  as  Hupfeld  assumes. 
Just  as  inadmissible  is  the  opinion  of  Bottchcr, 
who  supposes  that  the  worshipping  assemblies  of 
the  people  are  described,  who  perished,  as  it  were, 
by  the  same  flames  which  burnt,  down  the  Temple. 
The  sentence  can  be  most  readily  explained  from 
the  Israelitish  conception,  that  in  the  destruction 
of  the  Temple  the  one  sanctuary  of  the  worship- 
pers of  the  true  God  throughout  the  nation  per- 
ished along  with  it  (Ilengstenberg).  It  is  not 
to  be  denied,  however,  that  this  explanation  is 
only  an  expedient  to  get  rid  of  the  embarrass- 
ment caused  by  the  translation  "all  the  places 
where  God  makes  Himself  known,"  and  effects  a 
round  -about  int.  -rpretat  ion  of  nwe'inn  order  to  gain 
that  end.  All  difficulty  would  be  at  an  end,  if  we 
were  permitted  to  regard  the  vexed  sentence  as 
a  continuation  of  the  words  of  the  enemy.  TheMa- 
BOretio  text,  however,  forbids  this.  The  wording 
of  the  sentence  opposes  its  interpretation  in  this 
sense  (Muntinghe,  Ivoster).  Butisthepresenttext 
really  the  original  one?  We  have  reason  to  doubt 
it  from  the  fact,  that  the  Alex,  version  not  merely 
does  actually  give  the  sentence  as  a  continuation  of 
the  enemy's  words,  but  that  the  reading  KaraKav- 
ouuev  (let  us  burn  down)  appeared  first  as  a 
correction  of  Jerome  instead  of  the  original 
Kararrai'auuev  (let  us  bring  to  silence  or  make  to 
cease).  In  it  also  first  appeared  the  translation 
ioprdr.  If,  now,  we  assume  that  the  LXX.  have 
read  1i"Qty  we  could  then  make  an  improvement 
by  annexing  1  to  the  following  word  and  reading 

"731  r\2ty.     This  would  afford  the  most  suitable 

t  :        t  - 

sense:  let  us  destroy  them  all  at  once,  the  Sab- 
bath and  all  the  sacred  feasts  in  the  land.  In 
this  way  also  the  form  DJ'J  with  the  suffix  of 
the  third  person  plural  would  be  fully  explained 
and  the  closest  connection  restored.  Compare 
Ehrt.,  p.  18  f.,  where  reference  is  also  made 
to  Lam.  ii.  0  f.  Is.  i.  13  f.  2  Chron.  viii.  13. 

[Upon  this  emendation  of  the  text  proposed 
by  the  author,  I  would  remark.  1.  That  the 
words  which  we  obtain  by  adopting  itare  scarce- 
ly suitable  in  the  mouths  of  the  invaders.  The 
Chaldeans  were  not  urged  at  all  by  religious 
motives  in  their  attacks,  nor  was  there  any  evi- 
dence of  religious  animosity  in  their  triumph. 
They  would  agree  much  better  with  the  spirit  of 
the  Syrian  invaders,  but  Dr.  Moll  is  opposed  to 
the  view  which  would  make  these  the  subject  of 
the  verse.  2.  The  word  IH-jy  seems  an  unlikely 
one  for  the  LXX.  to  have  assumed.  It  varies 
very  greatly  from  the  word  which  has  come 
down  to  us.  The  radicals,  besides,  cannot  give 
a  causative  sense.  The  Kal  is  never  transitive; 
the  Piel  does  not  exist.  I  would  suggest  that 
the  LXX.  had  in  view  the  form  101H.  This  ne- 
cessitates the  change  of  only  one  radical  and 
gives  the  causative  sense.  The  meaning  natu- 
rally suggested  by  the  words  of  the  verse,  seems 
after  all,  to  be  the  best.  All  the  others,  that  of 
Hengstenberg  not  excepted,  are  forced  and  un- 


natural. From  other  considerations,  also,  we 
would  be  inclined  to  hold  the  early  existence  of 
places  of  public  meeting  for  God's  worship 
"throughout  the  land."  It  would  be  the  expe- 
rience of  God's  people  then,  as  it  is  now,  that 
religion  must  utterly  decay  without  such  privi- 
leges and  exercises. — J.  F.  M.] 

Vers.  4-11.   Signs  for  signs. — E.V.:  Ensigns 
for  signs].     If  we  were  to  assign  the  composition 
of    the  Psalm    to     the    Maccabean    period,    we 
would  have  to  refer  these   words  to  the  profana- 
tions of  the  Temple,   (1  Mace.  i.  45  f.).     But  the 
expression  itself  decides  against  this.    It  is  not  to 
be  generalized  so  far  as  into  "  insolent  deeds  and 
practices"  (llengst.);   but  it  is  also  incorrect  to 
make  it  describe  special  religious  monuments,  as 
Mol-images    (Luther)    which    were    put    in    the 
place  of  the  Israelitish  Cherubim,  ver.  9  (Ewald). 
Si  ill  less  proper   is  the   supposition    of  military 
ensigns  (Jerome,  Calvin  and    others),  and  alto- 
gether unsuitable  is  that  of  the  oracles  (Kimchi, 
J.    H.    Michaelis)    which    Nebuchadnezzar    em- 
ployed (Ezek.  xxi.  2fi).    The  signs  are,  in  general, 
tokens  of  supremacy, at   the    same  time  political 
and  religious  (Geier,  J.    II.   Michaelis,  Venema, 
Hupfeld),    which  might  even   consist  of  regula- 
tions and  ceremonies,  for  the   word  hefore   us  is 
in  Ex.  xxxi.  13  employed  expressly  of  the  Sab- 
bath   and  of  circumcision.     This   word  also  in 
ver.    9,  suits    the   Chaldean  period.     We  must, 
however,    assume    (hat  the  author  was  one  of 
those  who   remained  behind    in   the   desolated, 
prophetless  land,  and  that  he  could  not  hear  the 
prophetic  strains  of  Jeremiah  and  Ezekiel,   and 
could  therefore  gain  no  answer  from  revelation 
totheanxious  question:    Until   when?  or,  how 
long?     Only  upon    this    hypothesis  can    t lie  ex- 
pression in  ver.    9  b,  which    otherwise  must  be 
connected  with    1   Mace.    iv.  6;  ix.   27;  xiv.  41, 
be   connected  with  the  Chaldean  period.     For 
the  complaint  that  there  is  no  prophet,  is  to   be 
distinguished  from  the  complaint  that  God  gives 
the  prophets,  no  revelation.      But  the  destruction 
by  fire  mentioned  in  ver.  7,  alludes  decisively  to 
this  period,  which  we  can  neither  restrict  to  the 
shattered  carvings  (Hesse,  De  Psalmis  Maccabveis 
1837)  nor  interpret,  as  a  hyperbolical  expression 
(De    Jong,    Jiisquisitio    de    Pss.  Mace.  1857),   nor 
confine  to   the    buildings  and    porticoes    which 
surrounded   the    Temple   itself  (Kudinger,    Ols- 
hausen  and  others).     The  Sanctuary  itself  was 
made  level  with  the  ground   and   thereby  dese- 
crated.    God's  restraining  Himself  from  inter- 
ference in  the  course  of  human  affairs  (Lam.  ii. 
8)  is  represented  in  ver.  11  as  the  drawing  hack 
of  the  hand  into  the  bosom  (Ex.  iv.  7).     Hence 
the  pregnant  expression  of  the  following  stich. 
[I  subjoin   the  correct  translation    of  this  verse, 
as  given  by  Dr.  Alexander.     It  is  the   same  as 
that  of  Moll,  except  that  the   ellipses  are  sup- 
plied :   Why  wilt  Thou  withdraw  Thy  hand  and 
Thy  right  hand  ?     From  the  midst  of  Thy  bosom 
(draw  it)  and    consume   (them).     The   sense   of 
ver.  5  also,  and  its  relation  to  ver.  C,  have  been 
completely    misunderstood    by    our    translators. 
The  following  rendering  seems   to  be  the   most 
correct.     It  is  substantially  that  given  by  most 
of  the    recent    commentators.     Our  version   fol- 
lows   Calvin.      "  He  "  (the    subject    of    ver.    3) 
"  exhibits    himself  as  one  who  raises    axes    on 


422 


THE  THIRD  BOOK  OF  PSALMS. 


high  in  the  thicket  of  the  woods,  and  now,"  etc. 
Moll  prefers  to  take  the  first  verb  impersonally  : 
"An  exhibition  is  made,"  etc.  Pcrowne's  trans- 
lation is  rather  free:  "He  seems  as,  "etc. — J.F.M.] 

Vers.  12  l-(.  In  the  midstof  theearth.—  This 
is  equivalent  to  saying,  on  the  theatre  of  the 
world  (Ex.  viii.  18;  Ps.  lxxvii.  15),  not  in  a 
corner  (Isa.  xlv.  19)  at  the  ends  of  the  earth 
(Ps.  lxv.  8).  To  restrict  it  to  the  thought:  in 
the  land  (Geier,  J.  H.  Michaelis,  De  Wette, 
Heugst.),  is  inadmissible,  since  allusion  is  made 
first  to  the  passage  through  the  Red  Sea,  next  to 
the  displays  of  God's  power  in  Egypt,  and  then 
to  the  wonders  wrought  in  the  march  through 
the  wilderness  (Ex.  xvii.  6;  Numb.  xx.  8;  Josh, 
iii.  13  f. ).  The  sea-monsters,  whose  carcasses 
become  a  prey  to  the  wild  beasts  of  the  desert, 
are  emblems  of  Egypt  (Isa.  li.  9  ;  Ezek.  xxix. 
3).  Instead  of  the  wild  beasts  of  the  desert 
(Ps.  lxxii.  9),  which  are  repeatedly  used  to  re- 
present a  nation  (Joel  i.  6  ;  Zeph.  ii.  14;  Prov. 
xxx.  25),  many  expositors  assume,  against  the 
usage  of  the  word,  that  human  inhabitants  of 
deserts  are  referred  to ;  either  Ethiopians  (LXX., 
Aben  Ezra,  Evvald)  or  Ichthyophagites  (Bochart, 
Clericus,  Muntinghe),  or  the  Israelites  in  the 
wilderness  (Kimchi,  Calvin,  Geier,  and  others). 

Vers.  15-17.  The  ever-flowing  streams  [E. 
V.:  mighty  rivers] — that  is,  those  streams  which 
do  not  dry  up  in  summer,  do  not  denote  numer- 
ous brooks  which  empty  into  the  Jordan  (Kim- 
chi), but  describe  graphically  the  fulness  of  that 
river,  and  at  the  same  time  generalize  the  idea, 
since  the  Jordan  is  intended,  though  not  men- 
tioned. The  light-giving  [E.  V.,  light],  ver.  16, 
may  either  denote  the  general,  employed  in  con- 
nection with  the  special,  which  is  here  the  sun, 
as  in  Ps.  cxlviii.  9,  trees  and  cedars  (Hupfeld),  or 
mean  the  moon  as  the  light  of  the  night  (Hitzig, 
Delitzsch).  [The  former  is  to  be  preferred.  As 
analogous  examples  Hupfeld  cites  the  expres- 
sions, Judah  and  Jerusalem,  Ephraim  and  Sa- 
maria, "EXA^vef  re  Kal  'ABnvaloi.  Alexander  : 
Light  and  sun  are  related  as  the  genus  and  the 
species,  like  hand  and  right  hand  in  ver.  11,  signs 
and  prophet  in  ver.  9. — J.  F.  M.].  The  estab- 
lishment of  the  bounds  of  the  earth  [E.  V., 
Thou  hast  set  all  the  borders  of  the  earth,  ver. 
17]  brings  into  view  the  ordinances  of  nature, 
if  we  may  understand  the  limits  imposed  upon 
the  sea  (Gen.  1.  9)  which  it  must  not  pass  (Job 
xxxviii.  8  f. ;  Jer.  v.  22  ;  Prov.  viii.  29)  to  be 
meant;  or  the  natural  limits  which  serve  for  the 
boundaries  of  nations  (Deut.  xxxii.  8 ;  Acts 
xvii.  26). 

Ver.  19.  To  the  band  [Germ. :  dem  Haufen, 
E.  V.:  To  the  multitude  of  the  wicked].— We  em- 
ploy this  rendering  on  account  of  its  perspicuity, 
and  because  it  expresses  most  simply  the  force 
of  the  word,  which  first,  describes  the  gathering 
together  of  the  enemy  and  then  the  gathering 
together  of  the  oppressed  people  of  God,  and  in- 
deed in  both  connections  in  allusion  to  the  liveli- 
ness of  their  movements.  [Heb.  TTn.  We  have 
no  single  English  word  which  conveys  all  these 
ideas. — Tr.]  The  expression  was  possibly  sug- 
gested by  the  appellation  turtle  or  dove,  applied 
to  the  Church  (Ps.  lxviii.  14),  and  is  employed 
as  in  Ps.  lxviii.  11.  [This  is  another  of  the  many 
passages  in  this  Psalm  about  which   there  has 


been  much  dispute.  But  much  discussion  would 
be -saved  if  the  attempts  at  solution  were  to  be 
kept  within  the  limits  imposed  by  the  following 
conditions,  which  seem  to  be  necessary.  First, 
the  word  HTI  is  used   in   both   members   of  the 

TT 

verse  in  the  manner  mentioned  above.  We  must 
credit  the  author  of  the  Psalm  with  such  good 
taste  as  would  forbid  him  to  use  the  same  word 
in  ditferent  senses  in  such  a  relation.  This 
would  lead  us  to  discard  such  translations  as 
that  of  Perowne,  who  in  the  first  member  ren- 
ders "beast "and  in  the  second,  "life."  Heng- 
stenberg's  attempt  in  his  rendering  of  $33  JVH 
"greed-life,"  only  makes  the  first  member  ob- 
scure. Alexander  translates  both  "herd,"  and 
is  certainly  correct,  as  he  retains  the  idea  of 
animal  and  makes  it  collective.  But  the  render- 
ing "  band  "  is  more  directly  applicable  to  hu- 
man beings  (comp.  2  Sam.  xxiii.  11,  13),  though 
it  is  less  literal.  The  English  Version  fails  only 
in  the  want  of  a  felicitous  term.  Secondly,  We 
must  translate  Jvn  in  the  first  member  as  a  con- 
struct. This  has  been  disregarded  or  disputed* 
by  many,  but  only  by  unwarrantable  violation 
of  the  laws  of  the  language.  The  most  natural 
way  is  to  connect  it  with  K?33.  This  Hupfeld 
opposes,  but  his  objection,  that  nephesh  never 
occurs  as  a  circumlocution  for  greedy,  is  of  no 
force;  if  we  can  only  gain  for  it  the  meaning: 
greed,  the  common  construction  with  the  con- 
struct is  quite  admissible.  This  meaning  is  fre- 
quent. His  other  objection,  that  it  would  be 
against  the  accents,  is  of  more  weight,  as  Vhay- 
yath  has  the  disjunctive  Tiphha  Initial.  But  the 
necessities  of  the  case  force  us  to  conclude  that 
the  accents  are  wrong.  Hupfeld  himself  pro- 
poses a  much  more  violent  change,  namely,  to 
transpose  the  words  and  translate:  Give  not  to 
rage  the  life,  etc.  Though  the  translation  of 
Hengstenberg  is  grammatically  right,  his  ex- 
planation of  the  first  member  of  the  verse  is 
obscure.  So  far  as  I  know  Alexander  is  the 
only  expositor  who  has  given  a  rendering  both 
correct  and  perspicuous.  Our  translators  saw 
the  necessity  of  rendering  hayyath  as  a  con- 
struct, and  therefore  supplied  the  words  in 
italics.  Dr.  Moll  has  disregarded  this.  He 
translates :  Give  not  to  the  band  the  life  of  Thy 
turtle-dove.  I  would  offer  the  following  render- 
ing of  the  verse : 
Give  not  to  the  blood-thirsty  band  the  life   of 

Thy  turtle-dove, 
The  band  of  Thy  meek  sufferers  forget  not. — 
J.  F.  M.] 

Vers.  20-23.  The  Covenant  might,  as  in  Dan. 
xi.  28,  30 ;  comp.  vers.  22,  32,  mean  the  cove- 
nant-people (Hitzig),  but  it  is  probably  to  be 
taken  here  in  its  usual  application.  That  the 
darknesses,  ver.  20  b,  mean  the  hiding-places,  1 
Mace.  i.  53,  to  which  the  persecuted  confessors 
fled  and  in  which  they  were  discovered  and 
slain  (1   Mace.  ii.  26  f. ;  2   Mace.  vi.  11)  is  not 

*  [Ewald  considers  /YT1  to  be  a  play  on  the  word,  so  as  to 
make  it  correspond  to  the  same  form  in  the  second  member. 
See  his  Gr.,  $  173  d.  BBttcher  (Gr.,  I  8:12  a)  regards  it  as 
though  for  a  form  'fTP,  "  a  genitive  termination,"  of  which 

he  finds  many  examples.  It  is  written  defectively,  and  then, 
on  account  of  the  pause,  the  Hhirik  is  dropped.  Hut  see 
Green,  Gr.  \  196  6.— J.  h\  M.] 


PSALM  LXXIV. 


423 


necessarily  contained  in  the  expression.  This 
is  the  more  probable,  since  the  following  words 
appear  to  allude  to  Gen.  vi.  11,  13,  which  may 
be  understood  as  describing  the  dark  places  of 
suffering  which  are  to  be  found  on  earth,  l's.  xxiii. 
4;  cotnp.  lxxxviii.  8;  cxliii.  3;  Lam.  iii.  6  (J.  H. 
Michaelis,  llengst.).  A  lurking-place  of  rob 
bers  (Calvin,  De  Wette,  et -al.)  is  scarcely  to  be 
thought  of.  Neither  is  there  any  occasion  to 
change  the  punctuation  in  order  to  gain  the  idea 
of  an  asylum  (Ewald).  [Ewald  proposes  to 
read  Otyno,  thus  forming  a  derivative,  which  is 
nowhere  found,  of  "jtyn  in  its  rare  sense  of  pre- 
serving. He  supposes  that  these  asylums  corre- 
spond to  the  "T^IO  of  ver.  8  b.  This  alteration 
is  marked  by  the  characteristic  ingenuity  of 
Ewald  and  his  characteristic  disregard  of  autho- 
rity. The  explanation  given  by  Moll  is  the  one 
generally  received. — J.  F.  M.]. — The  appended 
words  in  ver.  22  b:  the  whole  day,  describe  the 
uninterrupted  continuance  of  the  reproaches. 
[The  Eug.  Vers,  has:  reproaches  thee  daily, 
which  conveys  the  same  idea  of  continuance. 
Comp.  Prov.  xxi.  26.— J.  F.  M.] 

DOCTRINAL   AND    ETHICAL. 

1.  When  men  are  weighed  down  by  long-con- 
tinued ami  severe  sufferings,  the  thought  is  apt 
to  occur  to  them  that  these  may  never  come  to 
an  end.  And  when  they  perceive  in  them  the 
traces  of  God's  wrath,  the  thought  of  its  endless 
duration  is  wont  to  fill  them  with  anguish.  An 
inquiry  into  the  cause  of  God's  dealings  towards 
them,  which  seem  fraught  with  such  destruction, 
then  naturally  begins.  But  the  character  of 
this  inquiry  is  determined  by  this:  does  it,  as  it 
were,  accuse  God  and  include  reproaches  against 
His  government  of  the  world?  Or  does  it  only 
lament  that  God  restrains  Himself  from  action? 
If  the  latter,  does  it  arise  more  from  human 
short-sightedness,  impatience,  faint-heartedness, 
and  want  of  faith,  than  from  a  desire  for  release 
from  God's  wrath,  from  a  longing  for  manifesta- 
tions of  His  compassion,  in  a  word,  from  a 
yearning  after  holiness  ?  Finally,  do  the  ques- 
tioning and  lamenting  end  in  uncertainty,  doubt 
and  despair  ?  or  does  there  arise  from  out  of 
them  a  prayer  full  of  faith  in  God's  mercy,  and 
inspired  by  the  hope  of  being  heard ? 

2.  There  befall  sometimes  God's  Church  on  earth 
also,  afflictions  so  severe  that  they  seem  to  imperil 
its  very  existence.  Thenit  is  of  vast  moment  to 
recall  the  relation  between  God  and  His  people 
which  He  has  Himself  established,  and  to  keep 
in  mind  their  Divine  election,  their  miraculous 
founding,  and  their  preservation  until  the  pre- 
sent moment,  along  with  the  part  which  they 
must  ever  play  in  the  history  of  maukind.  A 
prayer  which  gives  all  of  these  their  due  place, 
is  both  an  evidence  of  faith  and  a  nieaus  of 
strengthening  it. 

3.  The  enemies  of  God  nnd  of  Tlis  Church  may 
indeed  destroy  her  outward  sanctuaries,  abolish 
her  sacred  seasons, forbid  the  assembling  of  the 
faithful,  prevent  and  interrupt  the  service  of 
God;  but  they  cannot  annul  the  covenant  which 
God  has  ordained,  nor  prevent  the  outward  re- 
storation of  the  Church,  when  the  day  of  her 
trial  is  over.     So  long,  however,  as  danger,  dis- 


tress and  persecution  last,  the  tried  ones  must 
not  give  up  their  faith,  but  must,  while  the  enemy 
continually  revile  their  God,  continually  resort 
to  Him  in  prayerful  confession.  Yet  to  them 
also  may  be  afforded  the  consolation  which  is  to 
be  derived  from  the  displays  of  God's  love  and 
omnipotence,  as  discovered  in  His  doings  both 
in  history  and  in  nature.  On  the  connection 
between  the  order  of  nature  and  the  covenant 
of  grace,compare  Jer.  xxiii.  21-25;   Isa.  liv.  10. 


HOMILETICAL   AN.D    PRACTICAL. 

The  Church's  seasons  of  distress  as  times  of 
trial  and  awakening. — Injuries  inflicted  upon 
the  Church  from  without  are  not  so  baleful  as 
distractions  within. — The  persecuted  yet  victo- 
rious Church. — There  is  great  consolation  in 
the  reflection  that  the  faithful  covenant-keeping 
God  is  at  the  same  time  the  Almighty  Lord  of  the 
world  and  the  righteous  Judge  of  all. — Nothing 
is  yet  lost  while  the  Lord  is  our  Shepherd  and 
we  are  still  the  sheep  of  His  pasture. — God's 
grace  the  salvation  of  believers ;  sins  unre- 
pented  of  the  destruction  of  men. — God  remains 
still  the  Lord  of  the  world,  even  when  sacrile- 
gious men  are  not  willing  that  He  should  re- 
main Lord  in  His  own  house  — Many  do  not  learn 
to  value  what  they  possess  in  God's  house  and 
word  until  they  are  deprived  of  both. — The 
darker  it  is  on  earth,  the  more  let  us  long  that 
God  would  make  it  bright. — God  may  be  angry 
even  against  His  own  people,  but  He  does  not 
cast  them  off  forever. — There  is  ever  before  us 
an  evil  day  of  need,  when  it  is  not  permitted  us 
to  hear  God's  word;  but  it  makes  a  vast  differ- 
ence whether  we  cannot  hear  or  whether  we  will 
not  hear. — Respect  unto  the  covenant  which  God 
established  with  us  [see  ver.  20  in  the  original], 
to  what  it  entitles  us,  and  what  it  binds  us  to  do. 
— The  true  cause  of  our  misfortunes  is  the  wrath 
of  God  against  our  sins  :  the  ground  of  our  con- 
fidence is  the  acts  and  tokens  of  mercy  of  the 
Covenant  God. — God's  doings  in  nature  ami  in 
history  as  warnings  and  as  a  ground  of  consola- 
tion. 

Calvin:  We  know  how  difficult  it  is  to  rise 
above  all  doubts  so  as  to  continue  free  and  joy- 
ful in  prayer.  Therefore  t he  faithful  recall  to 
their  recollection  the  memorials  of  the  cum  pas- 
sion arid  power  of  God,  by  which  lie  has  shown 
them  in  all  ages  that  He  is  the  King  of  His 
chosen  people. 

Starke:  In  seasons  of  persecution  we  are  not 
to  have  so  much  regard  to  our  enemies  as  to 
God,  for  without  His  permission  they  cannot  in- 
jure a  hair  of  our  heads.  2  Sam.  xvi.  10.  The 
strongest  pillars  of  consolation  to  support  us  in 
all  tribulation,  temptation, and  despondency, are 
the  blessings  of  God  already  bestowed,  and  the 
gracious  assurance  that  at  all  times  and  in  all 
places  He  will  be  present  with  His  own  (Is.  xliii. 
1,  2). — Though  all  human  help  is  often  removed 
from  the  children  of  God,  there  yet  remains  to 
them  this  support,  that  they  can  always  appal 
to  God  for  a  just  decision,  which  will  assuredly 
not  be  a  favorable  one  to  their  enemies.  (Ex. 
xxii.  23). — The  enemies  of  the  Church  are  also 
the  enemies  of  God,  who  will  know  how  to 
give  His  cause  a   glorious  triumph  at  last  (Is. 


424 


THE  THIRD  BOOK  OF  PSALMS. 


xxviii.  29;  Acts  ix.  4,  5). — Those  who  pray  in 
faith,  bring  their  troubles  before  God,  not  as 
though  He  knew  them  not,  but  in  reliance  upon 
His  truth  and  with  the  certain  expectation,  that 
He  will  fulfil  His  promises,  (Ps.  lxix.  20).— If 
Goil  did  not  spare  His  own  temple  and  people 
when  they  stirred  Him  up  to  anger,  we  also  need 
expect  no  better  treatment,  unless  we  repent 
siucerely  of  our  sins,  and  amend  our  ways. — 
God  employs  both  hands  at  once,  when  He  would 
help  those  who  trust  in  Him;  the  right  to  up- 
hold the  pious,  the  left  to  punish  the  ungodly. — 
In  the  sorest  trials  it  is  found  to  be  a  delightful 
source  of  consolation  to  contemplate  God  as  our 
King. — We  can  surely  cast  ourselves  upon  the 
gracious  coveuant  which  God  has  made  with  us; 
for  on  His  part  it  is  an  eternal  one. — The  pre- 
sent is  not  the  first  time  that  the  pious  have  been 
loaded  with  the  despite,  abuse,  and  contempt  of 
this  world;  thus  has  it  been  from  the  beginning 
until  now.  Why  does  it  then  seem  strange  to 
thee,  dear  soul,  that  thou  must  also  endure  the 
Bam  i  ?  Matt.  v.  12. 

Osiander:  No  tyrant  is  so  mighty  that  God 
cannot  bring  him  so  low  as  that  he  will  become 
a  spoil  and  object  of  contempt  even  to  those 
that  are  poor  and  despised. — Selnecker:  He 
who  possesses  the  true  religion  and  remains 
firmly  by  it,  enjoys  the  favor  of  God  and  may 
rejoice  even  if  he  has  to  lay  down  his  life  for  it. 
— Renschei,:  Since  God  cannot  allow  His  own 
glory  to  pass  away,  neither  can  He  forsake  His 
Church;  the  whole  cause  is  His. — Frisch  :  As 
great  and  precious  as  are  God's  mercy  and  the 
treasure  of  His  word,  so  great  and  dreadful  will 
be  the  punishments  He  will  inflict,  if  men  abuse 
His  mercy  ami  pay  so  little  regard  to  His  word. 
— PtiEGER:  Here  we  are  taught  how,  when  the 
Church  is  in  distress  of  any  kind,  believers 
should  pour  out  their  hearts  before  God  and 
maintain  their  trust  in  his  covenant. — Arndt: 
That  is  the  season  of  the  most  severe  chastise- 
ment and  distress  of  soul,  when  there  is  no  word 
of  God  or  prophet  in  the  land,  as  the  enjoy- 
ment of  His  pure  word  is  its  greatest  consola- 
tion, Jer.  xv.  This  is  not  felt  until  God  and  the 
priceless  treasures  have  departed. — Tholuck  : 
The  Psalmist  prays  that  even  in  the  deepest  igno- 
miny of  his  people,  the  eternal  claims  of  that 
Omnipotence,   which  rules  in  history  and  pre- 


scribes to  nature  her  laws,  may  be  made  known. 
— Richter  (Hausbibel) :  Alas  how  unbelief  is 
laying  in  ruins  the  edifices  of  our  pious  ances- 
tors reared  in  faith!  Yes,  even  the  temple  of 
the  word  of  God  itself!  It  is  permitted  us  to 
remind  God,  how  He  has  helped  His  people  in 
former  times,  and  plead  before  Him  the  inno- 
cence of  His  little  band,  their  weakness  and 
helplessness;  and  the  honor  of  His  own  name 
and  of  the  covenant  of  grace. — Guenther:  Mis- 
fortune come3  from  God  as  chastisement,  it  is 
becoming  then  to  inquire  after  the  wherefore 
[See  ver.  1.]. — The  children  of  God  are  the  ac- 
cusers, the  wicked  are  the  accused,  God  is  the 
Judge. — Diedrich  :  God  must  often  remove  from 
us  all  external  sources  of  comfort,  in  order  that 
our  spiritual  sense  may  be  quickened,  to  dis- 
cern the  power  of  His  mercy  even  in  death. 
When  the  visible  is  swept  away  from  before  us, 
His  kingdom  of  grace  will  not  long  be  out  of 
reach,  for  only  then  shall  it  be  really  renewed, 
and  that  by  these  very  means. — Taube  :  The 
sum  of  the  consolation  and  support  of  God's 
people  is  His  gracious  election  and  His  gracious 
power.  How  much  is  comprised  in  these  few 
words,  My  King  of  old!  All  these  at  once — the 
testimony  to  His  almighty  majesty,  the  testimony 
to  His  unchangeable  faithfulness  towards  His 
people,  the  testimony  to  the  believer's  certain 
experience  of  them  all. — With  God's  glory  and 
in  His  cause  are  bound  up  the  prosperity  and 
salvation  of  His  own. 

[Henry:  The  concerns  of  religion  should  be 
nearer  our  hearts  and  affect  us  more  than  any 
worldly  concern  whatsoever. — The  desolation  of 
God's  house  should  grieve  us  more  than  the 
desolation  of  our  own  houses,  for  the  matter  is 
not  great  what  comes  of  us  and  our  families  in 
this  world,  provided  God's  name  may  be  sancti- 
fied, His  kingdom  may  come  and  His  will  be 
done. 

Scott:  The  true  Church  is  as  pleasant  and 
amiable  to  the  Lord  as  a  turtle-dove,  though 
poor  and  despicable  in  the  world's  estimation. 

Barnes:  The  thought  here  is  of  a  people  dear 
to  God,  now  timid  and  alarmed.  It  is  the  prayer 
of  a  people  beloved  by  God  that  He  will  not 
deliver  them  into  the  hand  of  their  enemies. — ■ 
J.  F.  M.] 


PSALM  LXXV. 

To  the  chief  Musician,  Al-taschith,  A  Psalm  or  Song  of  Asaph. 

Unto  thee,  O  God,  do  we  give  thanlcs,  unto  thee  do  we  give  thanks; 
For  that  thy  name  is  near 
Thy  wondrous  works  declare. 
When  I  shall  receive  the  congregation 
I  will  judge  uprightly. 


PSALM  LXXV. 


425 


4  The  earth  and  all  the  inhabitants  thereof  are  dissolved  : 
I  bpar  up  the  pillars  of  it.     Selah  : 

5  I  said  unto  the  fools,  Deal  not  foolishly : 
And  to  the  wieked,  Lift  not  up  the  horn  : 

6  Lift  not  up  your  horn  on  high : 
Speak  not  with  a  stiff'  neck. 

7  For  promotion  cometh  neither  from  the  east,  nor  from  the  west, 
Nor  from  the  south. 

8  But  God  is  the  judge  : 

He  putteth  down  one,  and  setteth  up  another. 

9  For  in  the  hand  of  the  Lord  there  is  a  cup, 
And  the  wine  is  red;  it  is  full  of  mixture ; 
And  he  poureth  out  of  the  same : 

But  the  dregs  thereof,  all  the  wicked  of  the  earth 
Shall  wring  them  out,  and  drink  them. 

10  But  I  will  declare  for  ever; 

I  will  sing  praises  to  the  God  of  Jacob. 

11  All  the  horns  of  the  wicked  also  will  I  cut  off; 
But  the  horns  of  the  righteous  shall  be  exalted. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition.  In  the  super- 
scription, compare  Introd.  §  12,  No.  15;  \  8,  Nos. 
1  and  2.  The  whole  Psalm  is  pervaded  by  the 
confident  assurance  of  help  against  arrogant  and 
impious  enemies  through  God's  judicial  inter- 
vention. This  assurance,  however,  flows  from 
reliance  on  a  promise  of  God  received  just  be- 
fore, and  is  so  strong  and  lively  that  the  Psalm 
begins  already  with  the  thanks  of  the  Church 
(ver.  2),  and  not  till  then  is  God's  declaration 
announced  ("vers.  3-5),  after  which  (ver.  tl) 
the  warning  to  the  enemies  is  repeated.  This  is 
based  upon  the  two  truths  realized  by  faith,  that 
Israel's  deliverance  .does  not  proceed  from  those 
who  were  situated  round  about  them  on  earth, 
but  from  God  as  Judge  (vers.  7,  8),  and  that  God 
as  Jehovah  compels  all  the  wicked  of  the  earth 
to  be  the  instruments  of  their  own  righteous 
punishment  (ver.  9).  The  Psalmist  finally  de- 
clares, with  the  joyfuluess  of  faith,  that  his 
praise  shall  never  cease,  and  that  the  triumphant 
power  of  the  righteous  shall  ever  increase  (vers. 
10,  11). 

No  convincing  arguments  can  be  adduced  to 
justify  us  in  connecting  this  and  the  following 
Psalm  with  the  victory  of  the  Maccabean  princes 
over  the  Syrian  Gorgias,  1  Mace.  iv.  (Rudinger) 
or  with  that  of  the  Maccabean  general  Judas 
over  the  Syrian  Apollonius,  1  Mace.  iii.  10  f. 
(Ilitzig,  who  refers  Ps.  lxxvi.  to  the  defeat  of 
Seron).  There  is  no  reason  even  for  going  down 
to  the  age  of  the  Exile,  (Hupfeld)  or  to  the 
times  after  the  Exile  generally  (Roister,  Olshau- 
sen).  On  the  other  hand  there  is  nothing  to 
contradict  the  supposition  announced  already 
in  the  superscription  of  the  following  Psalm 
in  the  Septuagint,  which  connects  it  with 
the  Assyrians,  that  Is  with  the  overthrow  of 
Sennacherib  before  Jerusalem  (2  Kings  xix.). 
Many  arguments  may  even  be  adduced  in  sup- 
port, of  it,  namely,  not  only  the  points  of  resem- 


blance with  Pss.  xlvi.  and  lxxvi.  but  especially 
ver.  7,  and  the  prophetic  declaration  of  Isaiah 
xxxvii.  along  with  the  exhortation  correspond- 
ing thereto,  addressed  lo  king  Hezekiah,  2 
Chron.  xxxii.  J,  8.  "Our  Psalm  is  accordingly 
to  be  viewed  as  the  lyrical  accompaniment  ol  the 
prophetic  utterances  which  Isaiah  gave  forth  in 
view  of  impending  destruction  by  the  Assyrians, 
as  an  evidence  also  of  the  lively  faith  with  which 
God's  people  then  received  His  promise,  and  as 
an  exhortation  to  the  Church  of  all  ages,  through 
like  faith,  to  seek  a  share  in  a  like  deliverance." 
(Hengstenberg). 

Yer.  2.  And  Thy  name  is  near. — [E.  V.:  For 
that  I  by  name  is  near.]  iSinee  it  is  not  permitted  to 
translate  1  by  "for"  (De  Wette),  the  verse  does 
not  formally  present  the  ground  of  thanksgiving, 
though  it  is  really  contained  in  the  nearness  of 
God's  revealed  presence  ami  in  the  might  of  His 
name  (Deut.  iv.  7;  Is  xxx.  27),  by  which  His 
salvation  comes  nigh  (Ps.  lxxxv.  10).  The  sub- 
ject is  continued  and  has  a  deeper  meaning  than 
when  it  is  said  that  God  is  near  the  heart  and 
the  mouth,  (Jer.  xii.  12,  comp.  Dent.  xxx.  14). 
The  view  of  the  passage,  according  to  which  a 
colon  is  put  after  "  and,"  and  the  nearness  of 
God's  name  is  regarded  as  that  which  His  won- 
drous works  declare  (Hupfeld)  personifies  the 
latter  in  a  manner  hardly  admissible.  [The  for- 
mer construction  would  necessitate  the  render- 
ing: We  praise  thee,  O  Lord,  we  give  praise; 
and  thy  name  is  near  ;  they  recount  thy  wonders. 
In  favor  of  this  view  I  would  urge  further  that 
"recounting  God's  wonder3,  etc."  was  the  most 
usual  kind  of  praise  or  thanksgiving. as  the  as- 
pect in  which  God  was  viewed  by  the  Israelites 
was  largely  that  of  a  Wonder- Worker.  The 
connection  with  the  first  member  of  the  verse, 
then  appears  natural.  The  change  of  person  is 
usual,  and  as  the  verb  has  the  masculine  termi- 
nation, the  necessity  of  assuming  a  neglect  of 
agreement  is  avoided. — J.  F.  M.J 


426 


THE  THIRD  BOOK  OF  PSALMS. 


Vers.  3-6.  Occasion.— [Heb."l£1D.  E.V.:  Con- 
gregation]. In  Hab.  ii.  3;  Dan.  viii.  19,  xi. 
27,  35;  Ps.  cii.  14,  the  time  appointed  in  God's 
counsel  for  the  execution  of  His  judgment,  is 
expressed  by  this  term  "U?ia>  that  is,  naipoc. 
This  shall  arrive  when  God  shall  have  finished 
His  work  in  the  Church  (Is.  x.  12).  And  God 
gives  the  assurance  that  He  will  not  allow  this 
occasion  to  pass  by  disregarded,  but  that  He  will 
seize  upon  it,  and  then  judge  according  to  the  law 
of  right.  Accordingly  it  is  not  the  earthly  king 
David  who  speaks  (Geier  and  others)  but  the 
heavenly  King,  as  in  Ps.  xlvi.  11.  The  only 
question  is  now,  how  far  this  declaration  con- 
tinues; whether  to  ver,  7  inclusive  (Hitzig)  or 
to  ver.  6  (Tholuck,  Delitzsch)  or  to  ver.  5  (Kos- 
ter)  or  only  to  ver.  4  (Kimchi  and  most).  In 
any  case  the  different  parts  of  such  prophetico- 
lyricai  utterances  flow  easily  into  one  another, 
and  in  ver.  10,  though  the  Church  does  not 
speak  (Hengst.)  yet  it  is  in  her  name  and  as  her 
exponent  that  the  Psalmist  does,  since  the  Psalm 
begins  with  we,  and  therefore  the  use  of  the  first 
person  decides  nothing.  The  musical  mark  Selah 
throws  no  more  light  upon  the  question.  An- 
nouncements from  God  are  given  by  Isaiah,  in 
which  threatenings  against  His  enemies  occur, 
and  which  bear  also  the  character  of  warning 
and  exhortation,  but  such  utterances  concerning 
the  Assyrians  in  the  mouth  of  the  Psalmist,  are 
admitted  by  none.  Besides,  the  sudden  change 
of  the  speaker  introducing  himself  with  "I," 
would  not  be  without  harshness.  We  are  there- 
fore at  all  events  justified  in  including  ver.  5  as 
part  of  God's  declaration.  With  regard  to  ver. 
6  we  have  more  ground  for  hesitation.  For  if 
we  were  to  consider  it  as  a  continuation  of  the 
words  uttered  by  God,  it  would  appear  to  dero- 
gate from  the  conciseness,  pregnancy,  and  force 
which  are  conspicuous  in  them,  and  render  it 
difficult  to  assign  the  true  position  of  ver.  7.  If, 
on  the  other  hand,  we  regard  ver.  6  as  a  lyrical 
response  to  God's  declaration,  in  the  mouth  of 
the  Psalmist,  prophecy  and  poetry  would  run 
naturally  into  one  another,  and  ver.  7  be  united 
in  conformity  to  this  by  the  causal  ,3.  Even  in 
ver.  3  this  particle  is  capable  of  the  same  mean- 
ing. It  would  in  that  case  introduce  the  transi- 
tion from  the  lyrical  to  the  prophetical  style. 
But  a  translation,  which,  beginning  with  "for," 
must  insert  a  colon  immediately  after  it  for  the 
sake  of  clearness  (Delitzsch),  is  harsh.  It  is 
however  unnecessary  to  change  the  confirmatory 
into  an  affirmative :  yea  (Baur  in  De  Wette).  The 
construction  of  '3  as  a  particle  of  time=orav 
(Sept.)  is  quite  correct  and  expressive;  the  am- 
biguous wenn  (De  Wette  and  others)  is,  however, 
to  be  avoided.  The  words  scarcely  mean  that  God 
will  "choose"  the  proper  occasion  (Ewald,  Mau- 
rer,  Olshausen),  but  that  He  will  "seize  upon  " 
an  occasion  already  chosen,  Gen.  ii.  15 ;  Ps. 
xviii.  17  (Kimchi,  Calvin,  and  others,  Hupfeld, 
Delitzsch).  In  ver.  4  it  is  doubtful  whether  the 
dissolving  is  to  be  understood  of  internal  melt- 
ing from  fear,  while  quaking  before  God  as  He 
appears  for  judgment.  (Olshausen.  Hupfeld)  or 
before  the  violence  of  the  wicked  (Hitzig)  or 
whether  it.  is  to  be  understood  of  the  disturbing 
influence  of  the  prevailing  violence,  unrighteous- 


ness and  sin  in  the  disarrangement  of  moral 
forces,  symbolized  by  physical  ones,  in  political 
confusion  and  the  like  events,  comp.  Ps.  xlvi. 
7  (Geier,  Hengst.,  Del.)  In  like  manner  it  is 
doubtful  whether  the  setting  upright  of  the  pil- 
lars is  to  be  taken  in  a  preterite  sense,  and  re- 
ferring to  God's  original  creative  acts,  from 
which  an  assurance  of  God's  preserving  and  de- 
livering may  be  drawn  (1  Sam.  ii.  8;  Job 
xxxviii.  4  ff. )  or  whether  it  is  to  be  taken  in  a 
present  sense  with  direct  reference  to  the  latter. 
The  different  allusions  merge  into  one  another, 
and  so,  to  a  certain  extent,  do  the  expositions  of 
the  same. — The  horn,  employed  already  in  Deut. 
xxxiii.  17;  1  Sam.  ii.  1,  as  an  instrument  of  vic- 
torious aggression,  and  in  Ps.  xviii.  3,  trans- 
ferred to  Jehovah  as  the  Horn  of  salvation,  is  ap- 
plied in  the  present  Psalm  in  ver.  11  6  to  the 
righteous.  In  ver.  11  a,  on  the  contrary,  and  in 
vers.  5  and  6,  it  is  applied  to  the  impious  enemy. 
It  occurs  in  such  a  connection  that  it  is  plain 
"horn,"  does  not  mean  head  (Hupfeld)  but  de- 
notes an  instrument  of  force.  And  to  lift  up  the 
horn  is  not  to  raise  the  head,  but,  according  to 
the  context,  to  display  the  instruments  of  force, 
to  brandish  them  for  attack  or  defense,  to  in- 
crease, or  to  strengthen  them.  It  is  also  to  be 
decided  by  the  context  alone,  whether  the  ac- 
cessory idea  of  confidence  and  courage,  or  that 
of  insolence  and  presumption  is  to  be  understood 
(comp.  Ps.  lxxxix.  18,  25;  xcii.  11;  cxii.  9; 
cxlviii.  14;  1  Mace.  ii.  48).  The  meaning  "bear 
up"  given  to  TUDfl  in  ver.  4  in  E.  V.,  is  proba- 
bly not  exactly  correct.  So  with  the  explana- 
tion "estimate"  taken  from  the  same  sense  of 
weighing.  The  idea  of  setting  upright  is  most 
readily  suggested  by  the  context,  and  is  really 
as  near  the  primary  meaning  of  making  level, 
even,  as  the  other  renderings. — J.  F.  M.]. 

Ver.  7.  From  the  desert  of  the  moun- 
tains.—[Heb.  Qnn  1|"TOD.  Eng.  Ver.,  Pro- 
motion .  .  .  from  the  south].  This  translation 
is  demanded  by  the  present  text,  and  refers  to 
the  Arabian  desert,  bounded  by  mountains, 
which  lies  to  the  south  of  Canaan.  The  sen- 
tence which,  from  the  course  of  thought,  is 
easily  completed,  means  that  the  foes  who  op- 
press God's  people  have  to  expect  the  Judge  nei- 
ther from  the  East,  nor  the  West,  nor  the  South, 
but  from  heaven.  This  appears  to  intimate  that 
the  enemy  is  viewed  as  approaching  from  the 
North,  and  therefore  applies  to  the  Assyrians. 
A  number  of  good  MSS.  and  editions,  and  even 
the  Targum,  read  midhbar,  however  not  with 
Pattahh,  but  with  Kamets.  The  question  then 
is,  how,  according  to  this  word,  thus  standing  in 
the  absolute  state,  the  following  D'TH  is  to  be 

o  .  T 

understood.  Most  of  those  who  adopt  this  read- 
ing (Hupfeld  also)  take  it  with  Kimchi  as  Hiphil 
Inf.,  with  the  substantive  meaning:  elevation. 
It  then  is  understood  to  mean  (hat  exaltation 
comes  from  no  quarter  of  the  world,  that  there 
is  no  earthly  source  of  power.  But  even  if  with- 
out any  addition  the  desert  can  be  used  to  de- 
signate the  south,  it  would  justly  be  felt  neces- 
sary for  the  full  expression  of  the  thought  thus 
presented,  that  the  north  should  be  mentioned. 
It  has  been  attempted  to  gain  this  end,  by  al- 
lowing harim  to  retain  its  usual  meaning,  while 
the  mountains  are  understood  to  mean  the  fertile 


PSALM  LXXV. 


427 


mountain  region  of  Lebanon  and  Herraon 
(Ewald).  But  this  fails  in  this  respect  that  the 
repetition  of  the  preposition  can  scarcely  be  dis- 
pensed with  if  the  thought  "from  the  moun- 
tains "  is  to  be  brought  out,  and  the  word  not 
be  capable  of  being  considered  as  in  apposition  ; 
and  this  is  especially  necessary  if  the  need  of 
completing  the  unfinished  sentence  is  taken  into 
account.  The  words  are  more  suitable  in  the 
mouth  of  God  (Hitzig),  or  of  the  enemy  (Geier, 
Roseniniiller),  than  in  that  of  the  Psalmist. 

Vers.  9-11.  A  cup  is  the  cup  of  wrath  (Is.  li. 
1 7  ff. )  with  the  intoxicating  wine  (Ps.lx.5)  which 
God  Himself  by  mixing  it.  prepares  for  drinking. 
He  reaches  it  forth  Himself  while  fermenting, 
that  is,  foaming,  and  full  to  the  brim,  and  forces 
the  guilty  to  drain  it  without  intermission  and 
with  constrained  eagerness,  even  to  the  dregs 
(Job  xxi.  20;  Obad.  16;  Hab.  ii.  16;  Ezek. 
xxiii.  34;  Jer.  xxv.  15  f.  ;  xlviii.  26;  xlix.  12; 
li.  7).  It  is  not  necessary  to  change  ^X  ver.  9  d 
into  ^N  (Olshausen,  Baur)  for  the  sake  of  the 
thought:  even  its  dregs,  instead  of:  only  its 
dregs  (Hengst.,  Hitzig).  The  latter  rendering 
is,  it  is  true,  the  prevailing  one,  and  the  sense 
might,  be  that  the  heathen  who  hitherto  had  not 
drunk  of  this  cup,  receive  nothing  but  the  dregs 
to  drain  (Hitzig).  But  this  is  less  suitable  in 
the  connection  than  the  thought:  there  is  no- 
thing left,  etc.  And  the  particle  ^X  leads  us  di- 
rectly to  this,  for  it  expresses  not  so  much  limi- 
tation as  contrast,  and  therefore  gives  sometimes 
to  an  expression  the  sense  of  certainty  and  in- 
dubitableness  (Ewald,  \  \0od,  §351a).  Its  dregs 
are  not  those  of  the  cup,  but  of  the  mixture. 
This  reference  is  favored  by  the  feminine  suffix. 
D1.3,  indeed,  occurs  sometimes  as  feminine,  but 
usually  as  masculine,  and  so  here.  Since  ^|DO 
is  in  the  accusative,  1"  is  likewise  so  to  be 
taken,  and  the  rather  that  the  article  is  absent. 
Theu  it  is  not  red,  that  is,  good  wine,  that  is 
spoken  of  (Kimchi,  Calvin,  J.  D.  Michaelis,  Ro- 
senmueller),  nor  is  it  wine,  conceived  as  still 
fermenting,  and  therefore  turbid  ( Abeu  Ezra  and 
others),  nor  that  in  which  roots  have  been  put, 
and  which  has  begun  to  ferment  again  (De 
Wette),  but  it  is  a  cup  foaming  from  a  full  draw- 
ing (Gesenius,  Thesaurus).  The  concluding 
words,  in  ver.  11,  are  taken  by  most  as  the 
words  of  God,  and  in  form  and  meaning  corres- 
pond to  this  view.  The  change  of  speakers 
would,  however,  be  harsh,  and  there  is  no  suffi- 
cient reason  for  placing  the  verse  immediately 
after  ver.  4  (Olshausen).  The  word  "all,"  in 
vers.  9  and  10  has  at  all  events  a  strong  em- 
phasis. 

DOCTRINAL    AND    ETHICAL. 

1.  It  is  good  for  us  not  only  to  listen  to  the  voice 
of  men,  but  also  to  give  ear  to  God  when 
He  speaks.  All  His  words,  however,  cluster 
round  t he  Law  and  the  Gospel,  and  have  as  their 
central  point  His  revelation  of  Himself  for  man's 
salvation,  or  the  bringing  near  of  His  name.*  The 

*["  According  to  the  biblical,  ami  especially  the  Old  Testa- 
ment mode  of  conception  the  connection  generally  between 
the  name  and  the  olyect  is  very  close,  differing  g  eatly  from 
thnl  heldinthe  modern  consciousnes-t,  In  which  the  name 
has  been  weakened  by  a  mere  conventional  sigu.     The  name 


Law  shows  us  chiefly  God  as  Judge  ;  the  Gospel 
God  as  Saviour.  The  two  aspects,  however,  are 
presented  in  both.  It  is  our  part  to  divide 
rightly  the  word  of  God,  and  sincerely  appro- 
priate it. 

2.  If  we  can  appropriate  in  faith  God's  gracious 
word  of  promise,  we  will  gain  that  joyful  as- 
surance of  help  and  salvation,  which  cheers  us 
in  suffering,  makes  us  courageous  in  dangers  and 
valiant  in  temptations,  and,  through  the  assu- 
rance of  Divine  intervention,  begets  that  certainty 
of  final  victory,  before  which  complaining  is 
stilled,  and  for  which  prayer,  thanksgiving,  and 
praise  resound. 

3.  The  promises  which  God  has  given  to  His  co- 
venant people,  every  believer  may  appropriate 
to  himself.  This  is  not  accomplished,  however, 
with  equal  success  at  all  times.  Through  vari- 
ous causes  it  is  sometimes  eas}',  and  at  other 
times  difficult.  It  becomes  difficult  especially 
through  the  pressure  which  in  circumstances  of 
extreme  distress  the  thought  of  God's  tarrying 
exerts  upon  the  soul.  If  we  were  to  yield  to  this 
pressure,  the  fear  of  neglect  and  the  anguish 
of  abandonment  by  God  would  take  possession 
of  the  soul.  It  is  therefore  well  that,  to  counter- 
act it,  we  recount  betimes  the  former  wonders 
and  mighty  acts  of  God,  and  then  we  will  be 
taught  to  rely  with  greater  confidence  upon  the 
trustworthiness  of  God,  that  is,  upon  His  truth 
and  faithfulness,  and  to  be  more  assured  of  His 
power,  righteousness,  and  goodness. 

4.  God  not  only  knows  the  right  occasion,  but 
avails  Himself  of  it,  and  His  intervention  pre- 
serves from  destruction  the  world  shaken  to  its 
foundations,  while  He  maintains,  as  He  has  es- 
tablished, in  force,  efficiency,  and  due  influence, 
the  moral  as  well  as  the  physical  order  of  the 
world.  Therefore  judgment  and  deliverance  are 
to  be  expected  from  Him  alone,  and  not  from  the 
world.  The  attention  therefore,  both  of  the 
Church  and  of  the  world,  must  be  earnestly 
given  to  serious  reflection  upon  the  justice  as 
well  as  upon  the  love  of  God.  For  God  is  equally 
in  earnest  in  both,  and  none  can  hinder  their 
complete  manifestation  at  the  fit  time. 

5.  When  one  is  abased  and  another  exalted,  it  is 
not  to  be  regarded  as  the  sport  of  fortune,  nor 
as  an  event  of  blind  necessity,  whether  it  be 
called  nature  or  destiny,  but  the  controlling  hand 
of  God  is  to  be  discerned  therein,  which,  accord- 
ing to  men's  conduct,  punishes  and  blesses,  deals 
out  and  presents  to  every  one  the  portion  allot- 
ted to  him.  By  this  men  themselves  are  made 
to  further  the  execution  of  the  Divine  judgments. 
Yet  even  so  there  is  an  essential  difference  not 
to  be  overlooked.  The  wicked  perform  their 
part  by  constraint ;  the  righteous  willingly. 
Hence  arises  the  distinction  between  the  instru- 
ments and  the  servants  of  God. 

6.  The  wicked  do  not  at  first  perceive  that  they 
themselves  must  bear  a  part  in  the  execution  of 
judgment  upon  themselves,  and  when  they  do 
perceive  it  while  exchanging  the  sweet  and  in- 
toxicating cup  for  the  bitter  dregs,  they  cannot 

is  the  thing  itself,  in  so  far  as  the  latter  is  manifested  and 

known— tl xpreasion  of  the  nature  of  the  object  oompre- 

hende  I  in  the  word.''  Konig,  Theologie  tier  I'salmen,  \>.  206; 
quoted  in  the  original  in  Liddou's  Bauiuton  Lectures,  p.  5U. — 
J.  f.  M.] 


428 


THE  THIRD  BOOK  OF  PSALMS. 


prevent  it.  They  must  drain  it  without  inter- 
mission, even  to  its  sediments,  and  that  they  all 
must  do  without  exception.  The  final  ruin  of 
all  the  ungodly  as  well  as  the  complete  triumph 
of  the  righteous  and  their  endless  praise  to  God 
is  a  Messianic  expectation,  theme  of  announce- 
ment, and  hope. 

HOMILETICAL  AND   PRACTICAL. 

The  distresses  of  the  pious  do  not  prove  that 
they  are  forsaken  by  God,  but  that  the  time 
chosen  by  Him  beforehand  has  not  yet  arrived. 
— When  the  righteous  praise  God  they  make 
known,  1,  that  God's  name  has  come  nigh  them ; 
2.  that  they  have  to  talk  of  His  wonders;  3,  that 
they  are  mindful  of  His  word. — God's  word  and 
man's  faith  bear  constantly  an  intimate  relation 
to  each  other,  therefore  the  word  must  be  pro- 
claimed, and  faith  tried. — There  are  commotions 
in  which  the  world  might  be  crushed  and  the 
Church  might  despair, if  God  did  not  preserve 
the  one  and  comfort  the  other. — God  is  indeed 
omnipresent,  preserving  and  governing  the 
world  which  He  has  created,  but  there  are  times 
and  places  in  its  history  in  which  the  presiding 
hand  of  the  Eternal  is  clearly  displayed,  or  is 
veiled  from  human  sight. — When  distress  is  the 
most  severe,  then  is  help  nearest,  but  it  lies  not 
in  us  to  determine  this  extremity  of  need. — Be- 
fore God  judges  He  attempts  to  save.  He  therefore 
not  merely  threatens  to  punish,  but  warns  also 
the  presumptuous  and  secure. — The  announce- 
ment of  Gods  coming  has  the  power  to  cheer  or 
to  terrify,  just  according  to  men's  conduct. — It 
is  better  to  take  the  cup  of  sorrow  from  God's 
hand  than  to  be  obliged  to  drink  the  intoxicating 
cup  of  His  wrath  which  follows  the  cup  of  sin 
and  its  pleasures. — Not  from  the  powers  of  the 
world,  but  from  God  in  heaven  are  judgment  and 
deliverance  to  be  expected. — God's  judgments 
come  irresistibly,  but  they  may  be  escaped  by  a 
genuine  repentance. — ftod's  judgments  upon  the 
unconverted  sinner  are  inevitable;  let  no  one 
deceive  himself:  what  is  delayed  is  not  revoked. 
— Through  God's  delaying  nothing  is  lost;  but 
many  may  be  saved  thereby,  for  space  is  given 
them  for  repentance. — Which  do  you  prefer,  end- 
less praise  or  endless  groaning?  One  of  the  two 
is  thy  allotted  portion,  and  God's  hand  cannot 
err. — The  triumph  of  the  righteous  is  as  certain 
as  the  ruin  of  the  wicked,  and  both  of  them 
through  God's  judgment,  but  many  find  it  hard 
to  bide  the  time. 

Luther:  God  measures  out  to  every  one  his 
draught  of  suffering  ;  but  it  is- the  dregs  that 
are  left  for  the  ungodly.— Starke  :  The  heart 
of  a  believer  so  overflows  with  gratitude  in  the 
contemplation  of  God's  blessings,  that  it  cannot 
find  words  sufficient  to  express  it. — The  troubles 
of  the  righteous  last  long,  as  it  seems  to  us,  yet 
they  have  a  certain  limit  appointed  by  God, 
which  they  cannot  pass.— When  God  touches  a 
land  everything  trembles  and  melts  like  wax  at 
the  fire.— 0  that  men  would  fall  betimes  in  true 
penitence  at  the  feet  of  this  Judge! — Presump- 
tion is  the  mother  of  all  sins  and  the  road  to 
destruction,  and  self-security  is  the  strongest 
chain  of  hell,  Isa.  xxviii.  15;  Prov.  xvi.  18. — The 
troubles  of  the  Christian  are  like  the  foam  of  a 
liquid,  which   lasts  but  a  short   time,  but  the 


plagues  of  the  ungodly  are  like  the  dregs,  which 
will  cause  them  endless  torment. — Here  the  won- 
derful ways  of  God  are  often  concealed  to  us  ; 
but  there  we  shall  discover  that  they  have  been 
only  goodness  and  truth  ;  what  then  can  they 
evoke  from  us  but  unceasing  praise  to  God  ? — 
The  fall  of  one  must  often  be  the  means  of  the 
exaltation  of  another. — Synesius  (Bp.  of  Cy- 
rene)  :  There  is  a  life-giving  pleasure  worthy 
of  being  the  gift  of  God,  and  there  is  a  tumultu- 
ous rejoicing.  When  thou  art  enjoying  the 
bounteous  repast,  think  of  God !  For  then 
comes  the  greatest  enticement  to  sin,  and  most 
slip  and  fall. — Osiander  :  The  judgments  of 
God  against  persecutors  we  are  to  await  with 
patience. — Selnecker  :  The  world  could  not 
last  a  moment,  if  God  did  not  preserve  it  for  the 
sake  of  His  chosen. — Renschel:  God's  word  is 
the  Christian's  strength,  by  which  he  acts  in 
faith  as  with  the  strength  of  God. — Frisch  : 
Security  is  the  strongest  chain  of  hell,  the 
largest  net  of  Satan,  by  which  he  hunts  best 
and  catches  the  most  prey. — Arndt:  The  hope 
of  relief  is  given  to  tribulation,  and,  for  all  that 
we  know,  God  may  have  many  means  of  deliver- 
ance.— Rieger  •  It  is  a  great  work  to  strengthen 
the  hands  of  ourselves  and  others  for  good  in 
evil  times  as  Asaph  does  in  this  Psalm,  so  that 
we  testify  (1)  to  the  source   of  our  good   hope  ; 

(2)  to  our  good  aims  flowing  from  this  source  ; 

(3)  how  we  have  realized  these  and  maintained 
at  the  same  time  our  good  hope. — Tholuck  : 
God  alone  is  to  be  Judge  and  Hiding-place. — 
Richter  (Hausbibel) :  The  Revelation  of  John 
is  the  key  to  and  conclusion  of  all  the  prophe- 
cies of  the  Old  Testament  concerning  this  "  last 
time,"  and  they  have  been  given  as  a  warning 
and  consolation,  not  for  carnal  abuse. — Vai- 
hinger  :  The  judgment  of  God  cannot  follow  at 
all  times,  but  man's  freedom  must  have  room  for 
exercise,  in  some  cases  as  hardening  into  sin, 
and  in  others  as  growing  preparedness  for  Divine 
help,  in  order  that  the  actual  final  decision  of 
God  may  be  emphatic  and  convincing. — Guen- 
ther:  The  higher  a  man  holds  himself,  the  fur- 
ther is  he  from  God. — Schaubach  (20th  Sunday 
after  Trinity) :  As  the  Church  of  the  Lord  made 
herself  ready  to  receive  Him,  so  must  thou  too, 
0  Christian,  worthily  prepare  thyself.  For  in 
His  own  time  will  He,  who  now  so  kindly  and 
lovingly  invites  thee,  become  thy  Judge,  and  all 
the  world  shall  tremble  before  Him. — Taube  r 
We  perhaps  call  often  upon  God  in  the  hour  of 
anguish  and  distress,  but  there  scarcely  ever 
goes  forth  simple,  much  less  frequent,  thanks- 
giving after  deliverance. — God  is  Judge!  That 
is  the  great  fact  which  underlies  the  history  of 
the  world,  which  pervades  in  a  thousand  mani- 
festations all  the  ways  and  works  of  God. — Ko- 
GEL  (Thanksgiving  service  after  the  battle  of 
Koniggratz)  •  1.  We  remind  each  other  of  the 
sustaining  pillars  ;  2.  We  feel  all  of  us  together 
the  trembling  of  the  land  ,  3.  We  adore  the  sup- 
porting hand  of  God. 

[Matth.  Henry  (vers.  6-10) :   Two  good  prac- 
tical inferences  drawn  from  these  great  truths: 

1.  He  will  praise  God  and  give  Him  glory  for 
the  elevation  to  which    He   had    advanced    him. 

2.  lie  will  use  the  power  with  which  he  is  en- 
trusted for  the  great  ends  lor  which  it  was  put 


PSALM  LXXVI. 


429 


into  his  hands,  (1)  He   resolves  to  be    a  terror  1  tion    and 
unto  evil-doers;  (2)  He  resolves  to  be  a  protec-    J.  F.  M.] 


praise 


to     them     that     do    well. — 


PSALM   LXXVI. 

To  the  chief  Musician  on  Neginoth,  A  Psalm  or  Song  of  Asaph. 

2  In  Judah  is  God  known  : 
His  name  is  great  in  Israel, 

3  In  Salem  also  is  his  tabernacle, 
And  his  dwelling  place  in  Zion. 

4  There  brake  he  the  arrows  of  the  bow, 

The  shield,  and  the  sword,  and  the  battle.     Selan. 

5  Thou  art  more  glorious  and  excellent 
Than  the  mountains  of  prey. 

6  The  stout  hearted  are  spoiled, 
They  have  slept  their  sleep  : 

And  none  of  the  men  of  might  have  found  their  hands. 

7  At  thy  rebuke,  O  God  of  Jacob, 

Both  the  chariot  and  horse  are  cast  into  a  dead  sleep. 

8  Thou,  even  thou,  art  to  be  feared  : 

And  who  may  stand  in  thy  sight  when  once  thou  art  angry? 

9  Thou  didst  cause  judgment  to  be  heard  from  heaven  ; 
The  earth  feared,  and  was  still, 

10  When  God  arose  to  judgment, 

To  save  all  the  meek  of  the  earth.     Selah. 

11  Surely  the  wrath  of  man  shall  praise  thee: 
The  remainder  of  wrath  shalt  thou  restrain. 

12  Vow,  and  pay  unto  the  Lord  your  God: 

Let  all  that  be  round  about  him  bring  presents  unto  him  that  ought  to  be  feared. 

13  He  will  cut  off  all  the  spirit  of  princes, 
He  is  terrible  to  the  kings  of  the  earth. 


EXEGETICAL   AND    CRITICAL. 

Contents  and  Composition. — On  the  super- 
scription compare  §  12,  No.  4.  The  close  rela- 
tionship of  this  Psalm  to  Ps.  lxxv.  is  universally 
acknowledged.  What  is  to  be  said  as  to  its  occa- 
sion and  composition  has  been  given  already 
under  thai  Psalm.  Without  assuming  this  rela- 
tionship we  might,  especially  with  a  peculiar 
interpretation  of  ver.  5  (see  below),  be  led  to 
bring  it  into  connection  with  the  defeat  of  the 
allied  neighboring  nations,  in  the  reign  of  Je- 
hoshaphat,  foretold  by  the  Asaphite  Jehaziel. 
It  is  now,  with  greater  certainty,  held  to  relate 
to  the  execution  of  that  Divine  judgment  upon 
the  Assyrians  in  the  time  of  Hezekiah,  which  in 
the  foregoing  Psalm  was  considered  as  in  pro- 
phetic prospect.     [So  the  commentators  gene- 


rally approve  of  the  superscription  of  the  Sept.: 
xpbc  rbv  Aorrvfiiov. — J.  F.  M.].  It  is  first  brought 
into  view  how  God  has  again  made  His  name  glo- 
rious in  His  chosen  dwelling-place  in  Jerusalem, 
by  the  annihilation  of  the  forces  of  the  enemy, 
which  before  His  rebuke  sunk  down  into  t he 
sleep  of  death  (vers.  2-7).  From  this  the  infe- 
rence is  drawn  (vers.  8-10)  that  God,  in  the 
terrihlencss  of  His  wrath,  is  irresistible  when 
He  arises  to  judgment  for  the  deliverance  of  His 
suffering  ones.  To  this,  after  presenting  God's 
truthfulness  in  support  of  this  declaration,  the 
Psalmist  adds  an  exhortation  to  a  course  of  con- 
duct in  agreement  therewith  (vers.  11-13). 
[Hengstenberg  :  "The  enthusiastic  feeling,  the 
courageous  tone,  which  characterize  the  pro- 
phecies and  also  the  Psalms  of  the  Assyrian 
period  (comp.  besides  Ps.  lxxv.,  especially  Ps. 
xlvi.)  meet  us  here  also." — J.  F.  M.] 


430 


THE  THIRD  BOOK  OF  PSALMS. 


Vers.  2-4.  Known. — JHIJ,  as  parallel  to  the 
following  stich,  is  not  to  be  taken  as  a  prseterite 
but  as  a  participle.  Judah  is  the  more  restricted, 
Israel  the  wider  conception.  Salem  is  evidently 
Jerusalem,  and  so  named  in  allusion  to  Gen. 
xiv.  18.  Comp.  Josh.  x.  1.  By  choosing  it.  as  His 
dwelling  Go  1  had  made  Zion  the  place  of  His  self- 
revelation  by  which  He  became  known  in  Israel, 
and  especially  in  Judah.  TMU  does  not  mean: 
thither  (Hengst.),  but  like  OB'  simply:  there 
(Hupfeld).  The  breaking  in  pieces  of  the  ene- 
my's weapons  is  to  be  compared  with  Ps.  xlvi.  10; 
Hos.  ii.  20.  In  the  latter  passage  also  war  is 
put  for  weapons  of  war.  The  lightnings  of 
the  bow  are  the  arrows. 

Vers.  5-7.  Thou  art  shining  forth,  glori- 
ous One,  from  the  mountains  of  spoil. 
[E.  V.,  Thou  art  more  glorious  and  excellent 
than  the  mountains  of  prey]. — Comp.  Dan.  ii.  22  ; 

1  Tim.  vi.  16.  It  is  unnecessary  to  change  "11JO 
into  N11J  (Sept.,  Targ.).  The  latter  is  found  in 
the  text  only  in  vers.  8  and  18.  The  mountains 
(plural  also  in  Ps.  lxxxvii.  1  ;  cxxxiii.  2)  of 
spoil  here  denote  Mount  Zion.  From  thence 
God,  triumphing  as  the  Glorious  One  in  His 
majesty  (Ps.  viii.  2;  xviii.  13  f.),  shines  forth 
as  a  victorious  Hero,  over  His  disarmed  enemies, 
sinking  into  the  sleep  of  death  (Jer.  Ii.  39,  67; 
Nahum  iii.  18),  and  unable  even  to  raise  a  hand 
any  longer  for  possible  resistance  (Jos.  viii.  20; 

2  Sam.  vii.  27),  and  thunders  down,  crushing 
and  stupefying  them  (Isa.  xxix.  6 ;  xxx.  30). 
But  the  use  of  this  figure  is  not  based  so  much 
upon  the  comparison  of  God  to  a  lion  (Kimchi, 
Venema,  and  others),  although  His  dwelling- 
place  (ver.  3  b)  is  denoted  by  the  usual  word 
for  a  lion's  lair  (Ps.  civ.  22 ;  Amos  iii.  4).  The 
illustration  is  rather  employed  because  spoiling 
is  an  accompaniment  of  victory,  Isa.  xlix.  24 
(Hupfeld).  The  Sept.  has  "everlasting  moun- 
tains" (approved  by  Hitzig),  which  is  based 
upon  another  reading.  [Hitzig's  opinion  is  that 
the  original  reading  was  "\Jl,  and  that  this  am- 
biguous word  has  been  misunderstood  and  ex- 
plained by  rpO. — J.  F.  M.].  They,  however, 
as  also  Aquila  and  Symmachus,  have  taken  the 
YO=Jrom.  If  it  is  taken  as  the  sign  of  the 
comparative  (as  the  Targ.  and  others),  then  the 
mountains  of  prey  are  to  be  understood  either 
as  the  predatory  villages  of  the  hostile  moun- 
tain-tribes or  as  the  high-handed  and  rapacious, 
powerful  (kings  or  giants)  and  wealthy  (Isaaki, 
Delitzsch).  Yet  there  is  nothing  to  recommend 
the  feeble  thought,  that  God  is  more  bright  and 
glorious  than  these,  nor  the  unexpected  form  of 
expression  employed  in  the  comparison. 

Ver.  11.  The  wrath  of  man  praiseth 
Thee. — This  does  not  mean  that  those  who  once 
contended  with  God  and  set  themselves  in  oppo- 
sition to  Him  will  afterwards  praise  Him,  but 
that,  all  the  raging  of  men  against  the  will  of 
God,  His  people  and  kingdom,  must  serve,  in  its 
own  despite,  to  show  forth  God's  glory,  while 
then  will  be  made  manifest,  on  the  one  side,  the 
feebleness  and  worthlessness  of  man,  and  on  the 
other,  the  majesty  and  glory  of  God,  especially 
by  the  punishment  of  the  guilty  and  the  defence 
of  the  righteous.     In  this  almost  all  expositors 


agree.  But  the  sense  of  t lie  other  member  of 
the  verse  is  doubtful.  Many  think  that  the 
wrath  of  man  is  referred  to  also  here,  and  under- 
stand by  the  remainder  of  it,  the  greatest,  ut- 
most (Luther),  or  the  last  (Flaminius  and 
others),  remaining  efforts.  God  arms  Himself 
to  overthrow  these,  or  decks  Himself  with  them 
as  trophies  of  victory  (Venema,  Muntinghe, 
Hupfeld).  Or  it  is  viewed  as  though  the  wrath 
of  the  enemy  even  to  its  last  effort  were  to  serve 
God  only  as  a  weapon  for  their  destruction 
(Hengst.).  [See  the  various  meanings  of  "UT1. — 
J.  F.  M.].  Linguistically  it  is  a  more  forced 
interpretation  still  to  understand,  the  rest  of  the 
enraged  men,  that  is,  the  rest  of  the  wicked, 
whom  God  hems  about  and  restrains  (Isaaki, 
Kimchi,  Calvin,  and  others).  But  if  we  take 
girding  in  the  sense  of  arming  (Isa.  Ii.  9 ;  lix.  17  ; 
Wisdom  of  Solomon  v.  21),  which  is  most  appro- 
priate to  the  context,  then  it  is  more  natural  to 
understand  God's  wrath.  And  by  "  the  re- 
mainder "  we  would  understand  the  store  of 
wrath  not  yet  exhausted  for  the  completion  of 
the  overthrow  (Targ.,  Geier  and  others),  or 
"  that  store  of  inexhaustible  fulness  of  wrath 
yet  remaining  with  God  and  now  discharging 
itself,  when  the  rage  of  men  is  exhausted  and 
God  calmly  and  derisively  (Ps.  ii.  4)  lets  the 
Titans  work  their  will"  (Delitzsch).  An  apt 
remark  in  the  Midrash  (in  Delitzsch,  I.  579) : 
"  Man  is  controlled  by  wrath.  God  controls  wrath. 
He  restrains  it  when  He  will,  and  lets  it  work 
when  He  will."  [Dr.  Moll  therefore  renders: 
With  the  remainder  of  wrath  Thou  girdest  Thy- 
self. Perowne  follows  Hupfeld's  view  given 
above.  Alexander  prefers  that  of  Hengsten- 
berg.— J.  F.  M.] 

Ver.  12.  All  that  are  round  about  Him. 
— This  expression  is  not  in  the  vocative,  as 
designating  the  Israelites,  Numb.  ii.  2  (Roster, 
Hengst.),  but,  as  the  accents  and  the  mention 
of  gifts  (Ps.  lxviii.  30)  demand,  the  subject  of 
the  following  words,  and  describes  the  neighbor- 
ing heathen  nations,  which  must  pay  tribute  to 
God  the  Fear-inspirer  (SOlO  as  in  Isa.  viii.  12), 
while  the  Israelites  bring  to  Jehovah,  their, 
God,  thank-offerings  in  fulfilment  of  their  vows 
(Deut.  xxiii.  22).  [Hengstenberg:  Ver.  11  is 
in  accordance  with  the  narrative  as  given  in 
2  Chron.  xxxii.  23,  that  the  heathen  actually 
did  honor  God  by  presents,  in  consequence  of  the 
destruction  of  the  Assyrian  army. — J.  F.  M.]. 
In  ver.  13  nil  is  certainly  not  to  be  understood 
as  boldness,  pride  (De  Wette,  Hupfeld)  ;  nor 
scarcely  as  spirit,  breath  of  life  (Hengst.),  but 
as  in  Judges  viii.  3;  Isa.  xxv.  4;  xxxiii.  11,  as 
the  breathing  of  wrath  (Hitzig),  or  as  snorting 
(Del.).  Nor  must  we  give  to  the  verb  the  mean- 
ing of  plundering,  robbing  (Geier  and  others), 
or  that  of  cutting  short=reducing  (Targ.),  but 
that  of  cutting  off=taking  away  (Sept.,  Symm.), 
as  the  vine-dresser  does  to  the  wild  vines,  Joel 
iv.  13;  Isa.  xviii.  5;  Rev.  xiv.  17  ff. 

DOCTRINAL    AND    ETHICAL. 

1.  God  has  not  only  set.  up  His  dwelling  in  Zion 
and  made  Himself  known  to  His  people;  He 
makes  Himself  appear  glorious  there  by  His 
mighty  deeds.     By  them   also   He  defends  His 


PSALM  LXXVII. 


431 


city  and  people  and  destroys  the  pirns  of  their 
enemies  as  well  as  their  resources,  life  and 
power.  Thus  He  appears  at  ouce  glorious  and 
dreadful. 

2  God  needs  only  to  arise  to  judgment  and  all 
the  might  of  the  rebellious  world  recoils  upon 
itself.  Therefore  have  believers  every  reason  to 
thank  God,  and  the  heathen  every  reason  to 
submit  themselves  to  Him.  For  none  can  stand 
before  God's  anger,  and  the  wicked,  even  in 
their  overthrow,  must  contribute  to  His  glory. 

HOMILETICAL   AND    PRACTICAL. 

God  is  shown  everywhere  to  be  Lord  and 
Master,  on  fields  of  battle  as  well  as  in  spiritual 
warfare. — All  that  we  know  of  God  results  from 
His  making  Himself  known. — It  is  better  for 
us  to  serve  the  Lord  voluntarily  than  to  be  com- 
pelled to  submit,  ourselves  to  Him. — Where  God 
dwells,  there  He  lets  something  of  Himself  be 
heard  and  seen. — God  employs  His  power  for 
deliverance  and  for  judgment. — God  is  as  glori- 
ous in  the  shining  of  His  favor  as  He  is  dreadful 
in  the  lightning  of  His  wrath. — A  single  word 
of  God  and  all  the  world's  commotion  comes  to 
nothing. — How  different  is  God's  wrath  and  the 
world's  rage. 

Starke  :  The  greatest  honor  which  a  nation 
or  place  can  have  is  to  possess  the  knowledge 
of  the  true  God,  and  to  be  able  to  glory  in  His 
gracious  presence  (Deut.  iv.  7,  8). — God  often 
employs  feeble  means  when  He  subdues  His  foes, 
that  all  the  world  may  know  that  He  Himself 
watches  over  His  own  and  defends  them. — God 
observes  the  law  of  retaliation  very  strictly. 
See  in  the  ruin  of  most  tyrants,  whether  the 
mode  of  their  death  has  not  been  in  accordance 
with  their  wicked  lives.  Ex.  xiv.  27 ;  Acts  xii. 
23. — Our  best  and  first  gift  to  God  must  be  our 
heart  (Prov.  xxiii.  26).  From  this  there  will 
result  of  itself  a  desire  to  contribute  something 
of  our  means  to  advance  His  kingdom. 

Osiander  :  The  more  tyrants  rage  against  the 
Church  of  Christ,  the  nobler  victory  does  God 
bring  therefrom,  when  He  casts  them  to  the 
ground,  and  preserves  His  Church,  even  though 
some  of  its  members  are  taken  to  heaven  by  death 
and  martyrdom. — Selnecker  :  These  are  the 
three  great  blessings  which  God  alone  affords 
His  Church  :  1.  That  He  may  be  rightly  known 
and  invoked  in  His  Church.  2.  That  He  dwells 
in  the  midst  of  His  faithful  ones  as  in  His  tem- 
ple in  presence  and   power.     3.  That  He  pre- 


serves His  Church  against  all  the  gates  of  Hell. 
— Frisch  :  He  who  has  no  judge  in  the  world 
need  not  think  that  he  will  leave  it  without  one. 
When  all  human  help  ceases  and  passes  away, 
then  the  heavenly  begins. — The  tardiness  of 
God's  judgments  is  compensated  for  by  their  se- 
verity. The  wounds  are  therefore  the  more 
painful,  the  help  more  efficient,  desirable,  and 
opportune,  the  comfort  the  sweeter,  and  the 
praise  to  God  the  more  delightful. — Rieger  : 
The  whole  Psalm  insists  upon  the  glorifying  of 
God,  that  He  alone  is  to  be  feared.  With  this 
in  view,  therefore,  1.  The  mercy  is  praised  with 
which  God  has  brought  Himself  so  nigh  to  His 
people.  2.  The  judgments  are  praised  which 
God  lias  undertaken  for  the  deliverance  of  His 
own.  3.  Good  instruction  is  given,  how  we  are 
to  regard  all  this,  and  to  adore  God  with  faith, 
hope,  and  confidence. — Thoi.uck:  Let  there  be 
displayed  unmistakably  out  of  heaven  the  bared 
arm  of  God,  and  the  ungodly  will  bo  still. — Die- 
trich: As  God  has  in  His  mercy  defended  His 
own  against  all  opposing  hosts,  they  must,  in  re- 
turn therefor,  surrender  themselves  entirely  to 
Him,  henceforward  to  wait  patiently  for  Him 
alone. — Schaubach  i^tb  Sunday  after  Trinity) : 
In  the  midst  of  the  universal  destruction  will 
the  Lord  preserve  His  little  band,  and  His  name 
shall  appear  above  the  desolation,  and  be  for  all 
the  faithful  a  rock  and  mountain  of  refuge. — 
Taube:  Thedreadful  majesty  of  the  God  of'Zion  as 
the  defence  of  the  distressed  in  sudden  judg- 
ments upon  their  enemies. — We  see  how  a  mis- 
sion-call rings  out  through  all  the  LordVs  judg- 
ments at  the  present  time,  and  that  He  who 
judges  the  nations  out  of  Salem,  shall  by  these 
judgments,  lead  them  back  to  Salem. 

[Scott:  Puny  mortals  dare  madly,  through 
their  whole  lines,  to  defy  the  vengeance  of  that 
God  one  of  whose  angels  in  one  night  destroyed 
185,000  men!  But  if  temporal  judgments  ex> 
cite  such  consternation,  what  will  be  the  case 
when  God  shall  arise  to  judgment  at  the  last 
day? 

Barnes:  The  princes  of  the  earth  are  under 
God's  control. — He  can  defeat  their  plans. — He 
can  check  them  when  He  pleases. — He  can  and 
will  make  their  plans — even  their  wrath — the 
means  of  promoting  or  carrying  out  His  own 
purposes. — He  will  allow  them  to  proceed  no  fur- 
ther in  their  plans  of  evil  than  He  can  make  them 
submit  to  the  furtherance  of  His  own. — He  can 
cut  down  the  most  mighty  of  them  at  His  plea- 
sure, and  destroy  them  forever. — J.  F.  M.] 


PSALM  LXXVII. 

To  the  chief  Musician  to  Jeduthun.     A  Psalm  of  Asaph. 

I  cried  unto  God  with  my  voice, 
Even  unto  God  with  my  voice  ;  and  he  gave  ear  unto  me. 
In  the  day  of  my  trouble  I  sought  the  Lord : 
My  sore  ran  in  the  night  and  ceased  not : 
My  soul  refused  to  be  comforted, 


432 


THE  THIRD  BOOK  OF  PSALMS. 


4  I  remembered  God,  and  was  troubled : 

I  complained,  and  my  spirit  was  overwhelmed. 


Selah. 


5  Thou  holdest  mine  eyes  waking: 

I  am  so  troubled  that  I  cannot  speak. 

6  I  have  considered  the  days  of  old, 
The  years  of  ancient  times. 

7  I  call  to  remembrance  my  song  in  the  night: 

I  commune  with  mine  own  heart :  and  my  spirit  made  diligent  search. 

8  Will  the  Lord  cast  off  forever? 
And  will  he  be  favorable  no  more? 

9  Is  his  mercy  clean  gone  forever? 
Doth  his  promise  fail  for  evermore? 

10  Hath  God  forgotten  to  be  gracious? 

Hath  he  in  anger  shut  up  his  tender  mercies  ?    Selah. 


11  And  I  said,  This  is  my  infirmity: 

But  I  will  remember  the  years  of  the  right  hand  of  the  Most  High. 
I  will  remember  the  works  of  the  Lokd  : 
Surely  I  will  remember  thy  wonders  of  old. 
I  will  meditate  also  of  all  thy  work, 
And  talk  of  thy  doings. 


12 


13 


14  Thy  way,  O  God,  is  in  the  sanctuary : 
Who  is  so  great  a  God  as  our  God  ? 

15  Thou  art  the  God  that  doest  wonders: 

Thou  hast  declared  thy  sti'ength  among  the  people. 

16  Thou  hast  with  thine  arm  redeemed  thy  people, 
The  sons  of  Jacob  and  Joseph.     Selah. 

17  The  waters  saw  thee,  O  God, 

The  waters  saw  thee ;  they  were  afraid : 
The  depths  also  were  troubled. 

18  The  clouds  poured  out  water: 
The  skies  sent  out  a  sound : 
Thine  arrows  also  went  abroad. 

19  The  voice  of  thy  thunder  was  in  the  heaven : 
The  lightnings  lightened  the  world  : 

The  earth  trembled  and  shook. 

20  Thy  way  is  in  the  sea, 

And  thy  path  in  the  great  waters, 
And  thy  footsteps  are  not  known. 

21  Thou  leddest  thy  people  like  a  flock 
By  the  hand  of  Moses  and  Aaron. 


EXEGETICAL  AND   CRITICAL. 

Contents  and  Composition. — On  the  super- 
scription compare  Introd.,  g  12,  No.  6  In  three 
strophes,  of  which  the  first  and  third  end  with 
Selah,  we  have  presented  to  us  a  prayer  of  one 
in  deep  distress  It  begins  with  the  earnest,  de- 
claration that  he  is  sighing  and  crying  to  God 
unceasingly  (vers.  2-4),  and,  after  recounting 
his  sad  reminiscences  of  happy  days  that  were 
past  (vers.  5-7)  it  lets  us  hear  his  anxious  ques- 
tion (vers.  8-10),  whether  God's  mercy  had  for- 
ever forsaken  him      In  three  strophes,  of  which 


the  second  ends  with  Selah,  a  growing  calmness 
is  exhibited.  The  Psalmist  first  finds  consola- 
tion in  reflecting  upon  God's  controlling  hand  in 
this  affliction  as  well  as  in  His  former  deeds 
(vers.  11-13)  and  then  extols  (vers.  14-16)  God 
the  Holy  and  Almighty  One,  as  the  Deliverer  of 
His  people  even  until  now,  and  finally  gives  a 
poetical  picture  of  the  deliverance  from  Egypt, 
(vers.  17-20).  A  concluding  verse  (21)  repre- 
sents this  Divine  guidance  of  the  people  under 
an  image  frequent  in  the  Asaph-Psalms,  in 
such  a  manner  that  it  excites  an  expectation 
of  its  continuance,  and  yet  the  thought  which 
is    presented    is    here    developed    no   further. 


PSALM  LXXVII. 


433 


There  is  no  sufficient  ground,  however,  for  the 
conjecture  that  the  Psalm  is  incomplete  (Tho- 
luek),  or  I  hat  we  have  it  in  a  mutilated  form 
(Rosenmueller,  Olshausen)  or  that  it  forms  a 
part  of  Ps.  lxxx.  (Pareau,  Instil,  interpr.,  Vet. 
Test.,  p.  330).  Such  an  abrupt  termination  can 
be  explained  on  the  ground  of  a  poetical  pur- 
pose (De  Wet te),  nor  is  it  without  other  example 
in  the  Bible  (Hupfeld).  The  attaching  of  the 
verse  to  the  lyrical  strophe,  vers.  17  ft'.,  which 
itself  varies  from  the  regular  rhythmic. il  struc 
ture,  is  unexpected.  The  contents  of  the  pas- 
gage  resemble  Ps.  xcvii.  4,  but  especially  Ps. 
cxiv.,  and  Hab.  iii.  10  f.  It  is  doubtful  which 
of  these  passages  should  be  regarded  as  the  ear- 
liest. With  reference  to  Ps.  xcvii.  4,  at  all 
events,  the  resemblances  are  quite  general,  and 
therefore  only  casual  (Philippson),  but  in  the 
case  of  the  other  two  passages  the  whole  man- 
ner of  expression  declares  the  opposite.  Ac- 
cording to  Hupfeld,  a  comparison  favors  the 
supposition  that  the  one  before  us  is  the  latest. 
We  need  not  however  assume  that  a  later  addi- 
tion was  made  to  the  Psalm  (Koster)  perhaps  by 
the  Psalmist  himself  (Hupfeld).  Neither  have 
we  sufficient  reason  to  refer  the  whole  Psalm  to 
the  age  of  the  Syrian  oppression  (Venema,  Ols- 
hausen)  and  to  bring  it  into  special  connection 
with  1  Mace.  iii.  38  (  Hitzig).  The  period  of  the 
Babylonian  exile  might  be  thought  of  (Ewald 
and  most).  Since,  however,  the  destruction  of 
the  temple  is  not  mentioned,  and  strong  evidence 
can  be  adduced  to  show  that  the  prophecy  of 
Habakkuk  presupposes  this  Psalm  (Delitzsch, 
Hengst.,  Caspari)  ;  it  appeal's  also  admissible  to 
bring  the  latter  into  connection  with  the  destruc- 
tion of  the  Ten  Tribes.  More  definite  indications 
fail  us.  Even  the  mention  of  Joseph  along  with 
Jacob,  ver.  l<i  b,  might  be  due  to  the  recollection 
of  the  deliverance  of  the  people  in  Egypt  (Targ., 
Calvin,  Geier,  and  others).  But  it  is  still  more 
natural  to  assume  that  Ephraim,  the  tribe  se- 
cond in  importance  (Ps.  lxxviii.  67)  aud  the 
kingdom  of  Israel  (Ps.  lxxx.  2  ;  lxxxi.  0)  are  al- 
luded to.  Nothing  more  definite  aids  us  to  dis- 
cover the  affliction  which  is  here  bewailed, 
which,  though  experienced  personally,  aud  ex- 
pressed as  that  of  an  individual,  clearly  repre- 
sents a  national  calamity.  [Dr.  Moll  seems  un- 
decided as  to  which  of  the  passages  above  dis- 
cussed has  the  priority  in  composition.  If  the 
Psalm  can  be  shown  to  have  been  prior  to  the 
prophecy,  we  have  a  limit  on  one  side,  for  it  is 
generally  acknowledged  that  Habakkuk  wrote  in 
the  days  of  Josiah.  For  a  full  presentation  of 
this  side  of  the  question,  see  Delitzsch's  Comtn. 
on  Hab.,  pp.  118-12-3,  or  the  extracts  made 
therefrom  in  his  Coram,  on  Psalms,  and  in  that 
of  Hengstenberg.  He  uses  two  arguments  which 
appear  to  most  to  be  satisfactory.  1.  That  the 
acknowledged  principle  of  Hab.  in  the  structure 
of  the  3  1  chapter  was  to  imitate  the  Psalms,  and 
that  the  presumption  is  therefore  in  favor  of  his 
being  here  the  imitator  and  not  the  originator. 
2.  That,  it  is  improbable  that  the  Psalmist 
"  would  have  described  a  past  deliverance  in  lan- 
guage borrowed  from  the  prophetic  description 
of  a  deliverance  yet  to  come."  The  arguments 
of  Hupfeld  on  the  other  side  are  mainly  based  on 
bis  own  subjective  taste,  aud  proceed  chiefly 
28 


upon  the  assumption  that  those  of  the  corres- 
ponding expressions  which  are  more  natural  and 
correct  as  to  conception  aud  diction  are  the  ear- 
lier. This,  therefore,  assumes  that  the  Psalmist 
in  copying  changed  for  the  worse.  Is  it  not  at 
least  as  likely  that  the  prophet,  in  imitating,  al- 
tered for  the  better?  Alexander  favors  the  po- 
sition of  Delitzsch.  Perowne  feels  that  there  is 
some  force  in  Hupfeld's  arguments,  and  is  there- 
fore undecided.  If  the  Psalm  is  the  earlier  it  is 
therefore  not  later  than  the  reign  of  Josiah.  It 
is  naturally  brought  into  connection  with  the 
perplexing  and  harassing  thoughts  that  filled  the 
minds  of  the  pious  at  that  time  in  the  contem- 
plation both  of  the  present  and  of  the  future. — 
Perowne  and  Barnes  regard  the  speaker  as  re- 
cording his  own  personal  experience.  Alexan- 
der regards  the  Church  as  speaking  through  the 
Psalmist.  The  view  of  Dr.  Moll,  as  above,  me- 
diates between  these,  and  is  most  probably  the 
correct  one.  For  the  feelings  are  all  personal, 
while  the  recollections  of  the  past,  which  are 
contrasted  with  the  present,  are  all  of  national 
blessings. — J.  F.  M.] 

Vers.  3,  4.  My  hand  is  stretched  out  in  the 
night.  [E.  V.,  My  sore  ran  in  the  night].  This 
expression  [Heb.  n~UJ]  usually  employed  of 
water  (2  Sam.  xiv.  14)  and  of  tears  (Lam.  iii. 
4'.))  is  here  transferred  to  the  hand.  [German 
hingegossen.  The  two  ideas  cannot  be  rendered 
into  English  by  one  word,  as  is  done  here  by 
Dr.  Moll.— J.  F.  M.]  But  this  mode  of  expres- 
sion is  not  chosen  because  the  hand  is  bedewed 
by  tears  (old  expositors  in  Geier),  or  because  it 
lies  exhausted  and  powerless,  and  as  an  image 
of  the  decay  that  consumes  the  whole  body 
(Hengst.) ;  but,  as  the  sequel  shows,  to  describe 
the  constant  turning  to  God  as  an  unchangeable 
inclination  of  the  soul  amid  the  ebb  and  flow  of 
the  tides  of  feeling.  [The  Rabbins  understood 
T  to  mean  the  stroke  of  the  hand,  and  therefore 
the  wound,  but  did  not  connect  it  immediately 
with  the  verb.  Our  translators  obtained  the 
meaning  "sore"  from  this,  and  construed  di- 
rectly with  JTUJ.  Hence,  "My  sore  ran  in  the 
night."  The  next  verb  primarily  means  to  be 
cold,  next  to  be  numb,  stiff,  still,  to  cease.  The 
true  rendering  is:  My  hand  was  stretched  forth 
in  the  night  and  was  not  still.  Delitzsch  :  "The 
Psalmist  toils  in  the  time  of  his  trouble  to  force 
bis  way  to  God,  who  has  withdrawn  Himself  as 
though  wishing  to  know  nothing  of  him;  his 
hand  is  stretched  forth  in  the  night  time,  with- 
out being  relaxed,  it  is  unbent,  does  not  fall 
back  while  directed  heavenward." — J.  F.  M.] 
The  prseterites  also  in  ver.  3,  which  many  of  the 
old  translators  have  transferred  to  the  whole 
strophe,  express  what  is  loDg  since  begun  and 
still  continues.  The  translation:  eye,  instead 
of:  hand  (Targ.)  is  not  due  to  another  text,  but 
to  a  false  effort  at  explanation.  [Ver.  4,  should 
be  translated,  not  as  in  our  version,  but:  I  re- 
memher  God  and  groan.  I  think  and  my  spirit 
is  overwhelmed. — J.  F.  M.] 

The  eyelids,  ver.  5,  are  here  described  as 
guards,  or  still  better  as  shields.  The  transla- 
tion: night-watches  (Hengst.,  Hupfeld)  cannot 
be  proved  either  by  the  similar  word,  Ps.  lxiii. 
7,  nor  by  Lam  ii.  19.  [Hengst.  and  Hupf.  as- 
sume  that  fll'iOCJ  is  for  fil'ioiyx.      Alexander 


434 


THE  THIRD  BOOK  OF  PSALMS. 


differs  from  both    views,   an 


that  it  is  a  participle,  giving  it  the  passive  sense  : 
«« my  eyes  kept,"  that  is,  kept  fast.  But  to  take 
it  in  the  active  sense,  as  is  done  in  E.  V.,  and 
thought   possible  by  Perowne,  is  incorrect.— J. 

F-  M.l 
Vers.  11, 17.  This  is  my  infirmity.— Others 

translate  (with  the  Targ. )  :  my  entreaty  is  this. 
But  the  meaning:  suffering,  or  more  strictly: 
disease,  wound,  is  rendered  certain  by  Jer.  x. 
19.  In  the  next  sentence  expositors  differ  very 
greatly.  But  there  should  really  only  be  hesi- 
tation between  the  translation:  changing,  or: 
years.  In  favor  of  the  latter  it  may  be  urged 
that  already  in  ver.  6  this  explanation  is  indis- 
putably to  be  given  to  the  same  word-form,  and 
that  the  following  thought  is  a  more  natural  se- 
quel to  it.  Then  the  assurance  that  God's  hand, 
and  not  the  wickedness  and  power  of  men,  had 
brought  this  season  of  humiliation  (1  Pet.  v.  G), 
inflicts,  indeed,  a  wound  in  the  heart.  Yet  it 
suggests  also  the  comforting  thought,  that  every- 
thing is  ordered  duly  and  rightly,  and  therefore 
the  sufferer,  though  still  unrelieved,  can  win 
hope  from  the  recollection  of  God's  former  acts 
of  help  and  deeds  of  mercy.  And  he  gains  it 
the  more  fully,  the  more  willingly  he  humbles 
himself  under  the  hand  of  such  a  God,  and  re- 
signs himself  to  His  holy  will.  If  the  transla- 
tion :  changing  (Sept.  and  most  of  the  ancient 
versions)  is  preferred,  then  it  must  be  observed 
that  the  active  sense:  the  hand  of  God  can 
change  everything  (Luther)  is  linguistically  not 
admissible,  but  only  the  passive,  that  the  hand 
of  God  has  been  changed  (Maurer,  Hupfeld,  Hit- 
zig).  But  even  then  it  is  difficult  to  connect 
with  what,  follows:  and  the  thought  itself  is  un- 
intelligible and  ambiguous.  Then,  the  explana- 
tion that  the  supposition  of  a  change  in  God's 
actions  and  government  is  only  a  delusion,  and 
that  the  Psalmist  acknowledges  this  fancy  to 
have  been  his  former  infirmity,  is  only  gained  by 
importing  it  into  the  words  of  the  text.  [Perowne 
translates:  This  is  my  sorrow,  that  the  right 
hand  of  the  Highest  hath  changed.  Hengsten- 
berg,  with  whom  Alexander  maiidy  agrees,  ex- 
plains by  saying  that  the  years  are  years  of  suf- 
fering inflicted  by  the  hand  of  God,  and  so  agrees 
with  the  explanation  given  above.  The  words 
in  italics  in  E.  V.  are  to  be  omitted.  In  ver.  17 
instead  of:  "  they  were  afraid,"  render:  they 
trembled  —J.  F.  M  ] 

Ver.  19.  In  the  whirlwind.— [E.  V.,  In  the 
heavens].  The  rendering:  wheel  (the  ancient 
versions  and  Isaaki)  is  here  so  much  the  less 
applicable,  as  galgal  does  not  denote  the  form  of 
the  wheel  when  at  rest,  but  its  whirling  motion. 
The  rendering:  sphscra,  arch  of  heaven  (most 
of  the  older  translators  after  Kimchi)  is  there- 
fore unsuitable.  We  must  consequently  under- 
stand either  the  whirlwind  accompanying  the 
thunder-storm  (most  of  the  moderns  since  J.  D. 
Michaelis)  or  the  rolling  of  the  thunder  (Aben 
Ezra,  Maurer),  and  not  introduce  the  idea  of  the 
wheels  of  Jehovah's  chariot  (Rosenmueller,  Hup- 
feld), but  that  of  the  rapid  succession  of  thunder 
peals  (Hengst.,  Bb'ttcher).  [Perowne translates: 
in  the  rolling,  and  explains  it  of  God's  chariot, 
or  of  the  whirlwind,  though  in  his  critical  note 
he  denies  that  the  latter  meaning  can  be  sup- 


d  retains  the  view  |  ported.  Alexander  approves  of  the  rendering 
whirlwind,  and,  in  opposition  to  Hengstenberg, 
refers  to  Isa.  xvii.  13  as  showing  that  that  idea 
may  be  deduced  from  it. — J.  F.  M.] 


DOCTRINAL   AND    ETHICAL. 

1.  There  are  times  when  the  recollection  of 
God's  former  help,  does  not  alleviate  the  pangs 
of  present  suffering,  but  only  increases  them. 
We  experience,  then,  not  only  deep  anguish, 
sleeplcss'nights,  disquieting  thoughts,  which  toss 
us  to  aud  fro,  but  among  the  blows  and  shocks, 
which  make  us  at  onetime  shriek  out,  at  another 
lose  our  breath,  so  that  we  cannot  speak,  scru- 
ples will  arise,  which  grow  into  temptations, 
and,  by  the  contrast  of  former  and  present  cir- 
cumstances, experiences,  and  feelings,  doubt  is 
excited  as  to  our  state  of  grace,  and  we  hesitate 
as  to  the  attitude  of  God  towards  us.  Deliver- 
ance from  such  anxieties  and  dangers  is  effected 
by  an  unceasing  wrestling  or  struggling  on  our 
way  to  God  through  all  barriers,  by  prayer,  aud 
even  with  sighs  and  groans.  Then  we  must  not 
merely  call  to  mind  the  hand  of  God,  which 
rules  in  all  events,  but  also  resign  ourselves 
truly  to  it  in  humble  self-surrender,  aud  ground 
our  hope  anew  also  upon  the  actual  deeds  of  His 
might  and  grace,  which  have  established  and 
preserved  the  Church. 

2.  And  thus  lamentation  is  soon  exchanged  for  a 
song  of  praise.  The  pious  soul  thinks  no  longer 
of  itself  and  of  its  transient  suffering,  but  of 
God's  eternal  glory.  The  evidences  of  that  shine 
out  before  him  with  comforting  power  from  the 
history  of  revelation  and  redemption,  even  if 
God's  footsteps  are  not  presented  visibly  to  him 
as  He  marches  through  the  world.  And  God  is, 
and  remains,  even  when  through  the  instrumenta- 
lity of  human  servants,  the  safe  and  trustworthy 
Leader  of  His  people  to  the  promised  goal.  Yes  ! 
He  not  only  leads  them  through  the  sea  and  the 
desert,  He  tends  them,  too,  as  the  Shepherd  of 
His  flock. 


HOMILETICAL   AND    PRACTICAL. 

Those  who  are  under  suffering  like  to  think 
about  themselves,  and  brood  over  their  situation. 
It  were  better  for  them  to  meditate  upon  God's 
doings. — The  events  of  history  not  only  awaken  re- 
collections, they  excite  also  hopes. — God's  ruling 
in  the  affairs  of  the  world  we  should  not  merely 
recognize  and  admit,  we  should  also  be  willing 
to  be  subject  to  it  ourselves. — Remain  thou  with 
the  flock  of  God,  and  then  He  will  never  fail 
thee  in  need. — God  is  and  remains  Comforter, 
Leader,  and  Provider  for  His  Church  and  each 
of  her  members. — God's  ways  conduct  surely  to 
the  goal,  but  all  do  not  recognize  them,  nor  all 
walk  in  them — We  must  toil  after  God  until  we 
find  Him,  and  after  we  have  found  Him  we  must 
not  leave  Him. — To  surrender  ourselves  into 
God's  hands  is  the  surest  means  of  being  lifted 
above  even  the  deepest  sorrows. — God  has  means 
and  ways  enough  to  help  His  people,  but  they 
are  usually  other  than  men  expect. — By  praising 
and  extolling  the  glory  of  God,  we  soonest,  for- 
get our  earthly  suffering  and  personal  affliction. 
Lutueii:  If  God  were  to  be  present  with  His 


PSALM  LXXVII1. 


435 


help  just  when  we  think  He  should,  all  would 
be  wrong.  Let  us  learn  that  well.  And  there- 
fore this  Psaltn  will  show  God  to  us,  and  teach 
us  His  way  of  helping,  namely,  that  we  are  not 
to  despair  of  God  when  it  goes  ill  with  us,  but 
just  then  expect  help  most  certainly,  and  not 
trust  our  own  thoughts. 

Stauke  :  It  is  a  glorious  attribute  of  faith  that 
it  does  not  cease  in  prayer  and  supplication  till 
God  at  last  causes  His  gracious  countenance  to 
shine,  and  appears  with  His  comfort  and  help. — 
Gather  for  thyself  in  good  days  a  treasure  of  the 
comforting  words  of  Scripture;  times  of  drought 
are  coming  when  no  comfort  holds. — Trust  no- 
thing but  God's  mercy,  and  thou  wilt  certainly 
never  be  betrayed  by  false  consolation. — It  is 
better  for  the  heirt  to  pray  without  the  mouth 
than  the  mouth  without  the  heart. — In  tribula- 
tion much  is  learned,  and  more  in  an  hour  than 
at  other  times  in  mauy  years,  for  then  is  expe- 
rienced in  deed  and  in  truth  all  that  God's  word 
says. — God  is  Lord  of  nature  ;  therefore  can  He 
create  help  when  the  help  of  nature  fails. — Those 
who  fill  ecclesiastical  and  civil  positions  should 
cultivate  brotherly  unity  after  the  example  of 
Moses  and  Aaron,  and  then  the  discharge  of 
their  duties  will  be  so  much  the  more  blessed. — 
Feisoh:  Let  God's  word  and  the  glorious  and 
marvellous  redemption  of  His  children  therein 
recorded  be  precious  to  thee,  and  then  thou 
wilt  be  better  contented  with  what  He  ordains 
for  thee.  Thou  wilt  ever  discover  more  of  God, 
how  wonderful  He  is  in  His  ways,  holy  in  His 


works,  unsearchable  in  His  wisdom,  immovable 
in  His  righteousness,  and  inexhaustible  in  His 
mercy.  —  IIiegku:  It  is  the  crowning  excellence 
of  all  God's  ways  that  He  so  unites  the  revealed 
and  the  concealed  together  as  at  once  to  si  lengthen 
and  to  exercise  our  faith. — Richteb  [HausbibeJ,] : 
Here  learn  how  the  thought  of  faith,  that  Jeho- 
vah is,  in  all  changes,  the  same  unchangeable 
God  to-day  as  He  was  in  the  most  remote  ages 
and  events,  when  He  proved  Himself  to  be  the 
inscrutable  Saviour  of  His  people,  can  calm  and 
bless  a  soul  which  grieves  over  Israel's  troubles, 
ami  is  tempted  in  utter  darkness. — Tholuck: 
Shall  God,  to  whose  nature  it  belongs  to  be  gra- 
cious, and  faithfully  to  keep  His  promises,  make 
an  exception  in  my  case?  Impossible. — Die- 
ihuch:  Our  God  must  ever  remain  our  support, 
even  if  we  had  only  His  deeds  in  the  past  to  con- 
template with  delight.  He  will,  however,  again 
manifest  His  glory  when  He  beholds  us  seeking 
consolation  in  Him. — Taube:  Sleepless,  help- 
less, speechless,  comfortless,  this  is  a  clear  and 
true  picture  of  the  condition  of  our  poor  hearts, 
when  God  closes  the  veil,  and  we  are  left  alone 
abandoned  to  ourselves. — The  obscurity  and 
darkness  are  not  in  God's  heart,  words,  and 
ways,  but  upon  our  eyes  and  hearts. 

[Barnes:  Even  in  shallow  waters,  when  one 
wades  through  them,  the  path  closes  at  once, 
and  the  way  cannot  be  traced,  but  God's  ways 
are  like  those  of  one  who  should  move  over  a 
great  ocean — over  a  boundless  sea — where  none 
could  hope  to  follow  Iliin. — J.  P.  M.] 


PSALM  LXXVIII. 


Maschil  of  Asaph. 


1  Give  ear,  O  my  people,  to  my  law : 
Incline  your  ears  to  the  words  of  my  mouth. 

2  I  will  open  my  mouth  in  a  parable: 
I  will  utter  dark  sayings  of  old  : 

3  Which  we  have  heard  and  known, 
And  our  fathers  have  told  us. 

4  We  will  not  hide  them  from  their  children, 

Shewing  to  the  generation  to  come  the  praises  of  the  Lord, 
Ami  his  strength,  and  his  wonderful  works  that  he  hath  done. 


5  For  he  established  a  testimony  in  Jacob, 
And  appointed  a  law  in  Israel, 
Which  he  commanded  our  fathers, 

That  they  should  make  them  known  to  their  children: 

6  That  the  generation  to  come  might  know  them, 
Even  the  children  which  should  be  born; 

Who  should  arise  and  declare  them  to  their  children : 


436  THE  THIRD  BOOK  OF  PSALMS. 

7  That  they  might  set  their  hope  in  God, 
And  not  forget  the  works  of  God, 
But  keep  his  commandments: 

8  And  might  not  be  as  their  fathers, 

A  stubborn  and  rebellious  generation  ; 

A  generation  that  set  not  their  heart  aright, 

And  whose  spirit  was  not  steadfast  with  God. 

9  The  children  of  Ephraim,  being  armed,  and  carrying  bows, 
Turned  back  in  the  day  of  battle. 

10  They  kept  not  the  covenant  of  God, 
And  refused  to  walk  in  his  law  ; 

11  And  forgat  his  works, 

And  his  wonders  that  he  had  shewed  them. 

12  Marvellous  things  did  he  in  the  sight  of  their  fathers, 
In  the  land  of  Egypt,  in  the  field  of  Zoan. 

13  He  divided  the  sea,  and  caused  them  to  pass  through  ; 
And  he  made  the  waters  to  stand  as  a  heap. 

14  In  the  daytime  also  he  led  them  with  a  cloud, 
And  all  the  night  with  a  light  of  fire. 

15  He  clave  the  rocks  in  the  wilderness, 

And  gave  them  drink  as  oat  of  the  great  depths. 

16  He  brought  streams  also  out  of  the  rock, 
And  caused  waters  to  run  down  like  rivers. 

17  And  they  sinned  yet  more  against  him 

By  provoking  the  Most  High  in  the  wilderness. 

18  And  they  tempted  God  in  their  heart 
By  asking  meat  for  their  lust. 

19  Yea,  they  spake  against  God ;  they  said, 
Can  God  furnish  a  table  in  the  wilderness? 

20  Behold,  he  smote  the  rock  that  the  waters  gushed  out, 
And  the  streams  overflowed ; 

Can  he  give  bread  also  ? 

Can  he  provide  flesh  for  his  people  ? 

21  Therefore  the  Lord  heard  this,  and  was  wroth : 
So  a  fire  was  kindled  against  Jacob, 

And  anger  also  came  up  against  Israel ; 

22  Because  they  believed  not  in  God, 
And  trusted  not  in  his  salvation. 

23  Though  he  had  commanded  the  clouds  from  above, 
And  opened  the  doors  of  heaven, 

24  And  had  rained  down  manna  upon  them  to  eat, 
And  had  given  them  of  the  corn  of  heaven. 

25  Man  did  eat  angels'  food  : 
He  sent  them  meat  to  the  full. 

26  He  caused  an  east  wind  to  blow  in  the  heaven  : 
And  by  his  power  he  brought  in  the  south  wind. 

27  He  rained  flesh  also  upon  them  as  dust, 

And  feathered  fowls  like  as  the  sand  of  the  sea : 

28  And  he  let  it  fall  in  the  midst  of  their  camp, 
Round  about  their  habitations. 

29  So  they  did  eat,  and  were  well  filled : 
For  he  gave  them  their  own  desire ; 


PSALM  LXXVIIT.  437 


30  They  were  not  estranged  from  their  lust : 
But  while  their  meat  was  yet  in  their  mouths, 

31  The  wrath  of  God  came  upon  them, 
And  slew  the  fattest  of  them, 

And  smote  down  the  chosen  men  of  Israel. 

32  For  all  this  they  sinned  still, 

And  believed  not  for  his  wondrous  works. 

33  Therefore  their  days  did  he  consume  in  vanity, 
And  their  years  in  trouble. 

34  When  he  slew  them  then  they  sought  him  : 
And  they  returned  and  inquired  early  after  God. 

35  And  they  remembered  that  God  was  their  Hock, 
And  the  high  God  their  Redeemer. 

36  Nevertheless  they  did  flatter  him  with  their  mouth, 
And  they  lied  unto  him  with  their  tongues. 

37  For  their  heart  was  not  right  with  him, 
Neither  were  they  steadfast  in  his  covenant. 

38  But  he,  being  full  of  compassion,  forgave  their  iniquity,  and  destroyed  them  not ; 
Yea,  many  a  time  turned  he  his  anger  away, 

And  did  not  stir  up  all  his  wrath. 

39  For  he  remembered  that  they  were  but  flesh  ; 

A  wind  that  passeth  away,  and  cometh  not  again. 

40  How  oft  did  they  provoke  him  in  the  wilderness, 
And  grieve  him  in  the  desert ! 

41  Yea,  they  turned  back  and  tempted  God, 
And  limited  the  Holy  One  of  Israel. 

42  They  remembered  not  his  hand, 

Nor  the  day  when  he  delivered  them  from  the  enemy : 

43  How  he  had  wrought  his  signs  in  Egypt, 
And  his  wonders  in  the  field  of  Zoan : 

44  And  had  turned  their  rivers  into  blood  ; 
And  their  floods,  that  they  could  not  drink. 

45  He  sent  divers  sorts  of  flies  among  them,  which  devoured  them  ; 
And  frogs,  which  destroyed  them. 

46  He  gave  also  their  increase  unto  the  caterpillar, 
And  their  labour  unto  the  locust. 

47  He  destroyed  their  vines  with  hail, 
And  their  sycamore  trees  with  frost. 

48  He  gave  up  their  cattle  also  to  the  hail, 
And  their  flocks  to  hot  thunderbolts. 

49  He  cast  upon  them  the  fierceness  of  his  anger, 
Wrath,  and  indignation,  and  trouble, 

By  sending  evil  angels  among  them. 

50  He  made  a  way  to  his  anger  ; 

He  spared  not  their  soul  from  death, 
But  gave  their  life  over  to  the  pestilence  ; 

51  And  smote  all  the  firstborn  in  Egypt ; 

The  chief  of  their  strength  in  the  tabernacles  of  Ham) 

52  But  made  his  own  people  to  go  forth  like  sheep, 
And  guided  them  in  the  wilderness  like  a  flock. 

53  And  he  led  them  on  safely,  so  that  they  feared  not  J 
But  the  sea  overwhelmed  their  enemies. 


438 


THE  THIRD  BOOK  OF  PSALMS. 


54  And  he  brought  them  to  the  border  of  his  sanctuary, 
Even  to  this  mountain,  which  his  right  hand  had  purchased. 

55  He  cast  out  the  heathen  also  before  them, 
And  divided  them  an  inheritance  by  line, 

And  made  the  tribes  of  Israel  to  dwell  in  their  tents. 

56  Yet  they  tempted  and  provoked  the  most  high  God, 
And  kept  not  his  testimonies  : 

57  But  turned  back,  and  dealt  unfaithfully  like  their  fathers : 
They  were  turned  aside  like  a  deceitful  bow. 

58  For  they  provoked  him  to  anger  with  their  high  places, 
And  moved  him  to  jealousy  with  their  graven  images. 

59  When  God  heard  this,  he  was  wroth, 
And  greatly  abhorred  Israel : 

60  So  that  he  forsook  the  tabernacle  of  Shiloh, 
The  tent  which  he  placed  among  men ; 

61  And  delivered  his  strength  into  captivity, 
And  his  glory  into  the  enemy's  hand. 

62  He  gave  his  people  over  also  unto  the  sword ; 
And  was  wroth  with  his  inheritance. 

63  The  fire  consumed  their  young  men;' 

And  their  maidens  were  not  given  to  marriage. 

64  Their  priests  fell  by  the  sword ; 

And  their  widows  made  no  lamentation. 

65  Then  the  Lord  awaked  as  one  out  of  sleep, 

And  like  a  mighty  man  that  shouteth  by  reason  of  wine. 

66  And  he  smote  his  enemies  in  the  hinder  parts  : 
He  put  them  to  a  perpetual  reproach. 

67  Moreover  he  refused  the  tabernacle  of  Joseph, 
And  chose  not  the  tribe  of  Ephraim  : 

68  But  chose  the  tribe  of  Judah, 
The  mount  Zion  which  he  loved. 


69  And  he  built  his  sanctuary  like  high  palaces, 

Like  the  earth  which  he  hath  established  forever. 

He  chose  David  also  his  servant, 

And  took  him  from  the  sheepfolds  : 

From  following  the  ewes  great  with  young  he  brought  him 

To  feed  Jacob  his  people, 

And  Israel  his  inheritance. 
72  So  he  fed  them  according  to  the  integrity  of  his  heart ; 

And  guided  them  by  the  skilfulness  of  his  hands. 


70 


71 


EXEGETICAL   AND    CRITICAL. 

Contents  and  Composition.— The  superscrip- 
tion (comp.  Introd.,  \  8,  No.  3)  and  also  the  in- 
troduction (vers.  1-8)  give  us  to  understand  that 
the  history  of  God's  dealings  with  His  people  are 
to  be  narrated  in  apophthegmatic  style  for  the  in- 
struction and  edification  of  succeeding  genera- 
tions, and  that,  especially.  His  judgments,  inflict- 
ed upon  Israel  for  their  ingratitude  and  unfaithful- 
ness, are  to  serve  as  a  warning  to  them.  The  several 
examples  of  these,  which  are  presented,  sometimes 
in  epic  style,  with  a  certain  diffuseness,  are  divided 
into  two  groups.    The  former  (vers.  9ff.)  relates 


events  wlilch  transpired  after  the  Exodus  during 
the  march  through  the  wilderness,  and  concludes 
with  a  general  reflection  upon  them  (vers.  34-39). 
The  latter  begins  with  an  exclamation  over 
the  frequency  of  Israel's  transgressions,  and 
places  them  in  sharp  contrast  with  God's  acts  of 
deliverance  from  their  residence  in  Egypt,  until 
the  people  were  led  like  a  flock  by  His  chosen  ser- 
vant David.  In  both  of  them  the  rejection  of  the 
tribe  of  Ephraim  is  brought  strongly  out  in  con- 
trast with  the  choice  of  that  of  Judah,  and  the  re- 
moval of  the  sanctuary  from  Shiloh  to  Zion.  We 
cannot,  however,  infer  anything  from  this  in 
favor  of  the  assumption  that  the  Psalm  presup- 
poses the  schism  of  the  kingdoms,  or  indeed,  con- 


PSALM  LXXVIII. 


439 


tains  hostile   allusions   to  the    Samaritans,    and 
that  it  is   therefore  to  be  dated  as  late   as   possi- 
ble.    For  the  discord  between   Ephraim  and  Ju- 
dah  is  much  older  than  the  separation,  and  there 
is  so  little   to  be  determined  from   hostile  side- 
glances,  that  Ephraim's   sin  is  rather  to  be  re- 
garded as  representing  that  of  the  whole  people. 
To  go  back  to  the  time  of  David  (Muntinghe)  and 
to    ascribe   the    composition    to    the   celebrated 
Asaph,  is  impossible  only  for  those   who   assign 
the  Pentateuch  to  a  later  age,  for  the  latter,  with 
the  exception  of  Leviticus,  is  made  use  of  in  ail 
parts  of  the  Psalms.     We  can  certainly  conclude 
nothing  from  the  circumstance  that   the   Psalm 
closes  with  the  leading  of  the  people  by   David, 
for  the  preceding  one  concludes  with  a  reference 
to   the  leading  of  Moses    and  Aaron.     But  the 
opinion   is  just  as   untenable   that    such    events 
Were  not  recognized  as  marking  great  epochs  un- 
til long  after  (Calvin).     The  expressions  in  ver. 
69  need  not  be  referred  to  the  lofty  magnificence 
of  Solomon's  temple,  much  less   to  a  later  time. 
The  literal  agreement  of  ver.  64  with  Job  xxvii. 
15,  alluding  to  mourning  for  the  dead,  Gen.  xxiii. 
2,  decides  in  general  nothing,  and  makes  as  little 
against  the  priority  of  ver.  41  as  the  Divine  title 
"  Holy  One  of  Israel,"  so  frequent  in  Isaiah  does 
(Compare  Caspari,  Zeitschrift  Jar  lath.  Kirche  und 
Theoloijk,  1844,  No.  3).     The  application  of  ver. 
2  to  Christ's  manner  of  teaching,  Matth.  xiii.  35, 
which  does  not,  at  any  rate,  prove  that  God  or 
Christ  speaks  in  the  person  of  the  Psalmist  (Stier 
after    the   ancients),  agrees  well,   on    the  other 
hand,  with  the  circumstance  that  Asaph  is  termed 
already  in  the  Old  Testament  the  Seer  (2  Chron. 
xxix.  :!()).       Neither   is  this,    indeed,  decisive  ; 
for  the  name  Asaph  does  not  occur  in  Matthew, 
the  citation  being  only  made  as  the   words  of  a 
prophet  generally,  on  which  account  some  MSS. 
with  the  Clementine  Homilies  ascribe  this  pas- 
sage to  Isaiah.      In  all  points  there  is  here  want- 
ing certain  historical  ground.      Even  the  strong- 
est argument  against  so  early  a  composition,  that 
all  of  the  historical  literature  which  was  written 
for  practical  ends,  was  an  offspring  of  later  re- 
flection in  the  unfortunate  times   in   which  the 
destruction  of  the  kingdom  was  either  threatened 
or  accomplished  (Hupfeld),  is  not  altogether  in- 
contestable, for  the  whole  biblical  conception  of 
history   is  not  merely  religious,   and   therefore 
practical,  but  is  moulded  in  the  spirit  of  the  The- 
ocracy and  its  Messianic  aspect.      [The  hypothe- 
sis of  the  composition  in  the  time  of  David  and 
by  Asaph  "the  seer,"   is  defended  by  Hengsten- 
berg.     He  is  followed  by   Alexander   and  most 
commentators.     Perowne  inclines  to   the  suppo- 
sition of  a  later  origin   on  account  of  the    tri- 
umphant tone  employed  in  the  conclusion,  when 
speaking  of  Ephraim.     AH  that  can  be  said  is 
that  the  probabilities   are   very  strongly  in  favor 
of  the  view  generally  maintained.     The  subject 
is  of  more  than  ordinary  interest  as  an  argument 
for  the  genuineness  of  the  Pentateuch  is  directly 
deducible   from    this    hypothesis,    if   well    esta- 
blished.— There  is  properly  no  strophical  division 
as  suits  the  semi-narrative  style  adopted.-- J.  F.M  ] 
[In  yer.  1  the  word  translated  law  in  our  ver- 
sion should  have  its   original   meaning,    instruc- 
tion.    In  ver.  8  instead  of:  stubborn,  should  be: 
faithless  or  disloyal. — J.  F.  M.] 


Ver.  9.   The  sons  of  Ephraim. — The  whole 
of  this  verse  has  something  strange   in   this   con- 
nection.     The  expressions  would  lead  one  to  un- 
derstand   an    actual  flight,    perhaps    an    act  of 
treachery  in  battle.     Some   therefore  refer  this 
(comp.    Schnurrer  in  Comment,   theol.  ed.    Vclthu- 
sen,  I.  76  ff.)  to   the  defeat    under  Jeroboam   (2 
Chron.    xiii.)     But    this    is    unsuitable    because 
there  it  is  a  defeat,  while  here  it  is  a  crime  that  is 
described.      Others    understand   some   flight  of 
Ephraim  to  be  here   adduced  ns  an  example  of 
defection.     But    the    supplying    of   the  particle 
"  as  "  of  comparison  before  the  sentence  (Luther, 
Geier,  and   others)   is   linguistically   impossible. 
The    sentence    could,    logically,    be  better  com- 
pleted thus:   Ephraim's  sons  (were  like)  archers 
armed  with  bows,  who   turned  back  (Venema, 
Kb'ster,  Olsh.,  De  Wette).     We  would  then  have 
a  figurative  designation  of  desertion   and  unre- 
liableness  like  the  deceitful  bow  in  ver.  57.     But 
even  so  there  is  felt  the  need  of  the  particle  of 
comparison  and  then  of  the  relative.     And  with 
what  event  is  the  defection  to  be  connected  ?    Is  it 
that  of  the  ten  tribes  (De  Wette  and  others)  when 
they  separated  from  Judah  ?     This  is  untenable, 
because  it  is  the  sins  of  the  people   against  God 
in  times  before  David  that  are  spoken   of.     Let 
this  be   admitted,  and  the  figurativeness  of  the 
expression  relating  to  the  turning  back  of  those 
armed  with  bows  be  still  maintained.     Then  the 
thought  is  clear,  that  the  Ephraimites,  in  spite  of 
their  supply  of  arms,  and  efficiency  in  their  use, 
proved  themselves  recreant  and  cowardly  in  de- 
fending and  leading  the  cause  of  God  (Delitzsch). 
But  how  comes  the  Psalmist  to  mention  Ephraim 
in  this  place,  where  he  has  been  speaking  of  the 
unfaithfulness  of  the  fathers  ?  Is  Ephraim  viewed 
as  representing  the  whole   people,   perhaps   on 
account  of   their  predominance   in  the  time  of 
the    Judges    (Hengst.)?     Or  on  account   of  the 
presumption  with  which  Ephraim  was  upbraided, 
Judges  viii.    12    [xii.   3  ?— J.   F.   M.]     (Geier)? 
This  is  possible  neither  according   to  the   words 
employed  nor   according  to  the  facts.     For  the 
rejection  of  Ephraim  and   the   choice   of  Judah 
form  just  "  the  cardinal  point  towards  which  the 
whole  historical  letrospect  is  directed,"  ver.  G7  f. 
If  we  are  not,  therefore,   to  regard  these  words 
and  those  that  follow  as  a  later   insertion  (Hup- 
feld,    Hitzig),     which    is    somewhat    arbitrary, 
then  we  have  only  to  hold   the  opinion  that  the 
verse  contains    a  pragmatic  preparation  for  the 
rejection  of  Shiloh   and    Ephraim  as  mentioned 
later  (J.  D.  Michaelis)  and  at  the  same  time  to 
bear  in  mind  how  much   the  Asaph-Psalms  have 
to  do  with  the  tribes  of  the  sons  of  Joseph. 

Ver.  12.  Zoan.  Ancient  Egyptian  Zone,  called 
by  the  Greeks  Tanis,  on  the  eastern  shore  of  the 
arm  of  the  Nile  afterwards  named, a  very  ancient 
(Numb.  xiii.  28  |  residence  of  the  Pharaohs.  It 
is  often  mentioned  by  the  prophets  in  the  later 
occasions  of  contact  with  Egypt,  not  merely  be- 
cause it  was  the  most  easterly  portion  of  that 
country,  and  that  which  lay  nearest  to  the  lle- 
brews,  (Is.  xix.  11,  13;  xxx.  4:  Ezek.  xxx.  14), 
but  because  it  came  directly  into  view  as  the 
residence  of  Pharaoh  before  which  Moses 
wrought  his  miracles.  Brugsch  (Aus  dom  Orient 
ii.  45),  has  no  doubt  that  Moses  directed  his 
glance  at  the  colossal  sitting-statue   of   Barneses 


440 


THE  THIRD  BOOK  OF  PSALMS. 


II.  now  in  the  pillar-court  of  the  Royal  Museum 
in  Berlin,  which  was  consecrated  to  the  Baal-tem- 
ple at  Tanis  after  the  expulsion  of  the  Hyksos- 
dynasty  and  was  set  up  before  its  entrance. 
Ebers  ( Eggpten  und  die  Backer  Moses  I.  274)  says  : 
"In  ancient  times  this  country,  cleared  by  the 
Phoenicians,  the  best  agriculturists  of  the  world, 
irrigated  by  the  Egyptians,  the  most  skilful  of 
all  canal-makers,  was  the  granary  of  half  the 
world,  and  even  under  the  Arabs,  a  golden  mea- 
dow interspersed  with  villages  and  covered  with 
broad  fields  of  corn."  It  is  yet,  for  the  time, 
uncertain,  whence  the  Hebrew  appellation  of 
Egypt  (Mizraim)  is  derived,  whether  it  comes 
from  an  Egyptian  root,  (Reinisch,  Sitzungsbe- 
richte  der  Wiener  Akad.  1859,  p.  379),  or  has  a 
Shemitic  origin  (Ebers,  p.  71  ff.).  The  Nile 
valley  itself  (though  not  its  inhabitants)  is  called 
on  Egyptian  monuments,  c/wra— black.  This 
refers  to  the  color  of  the  ploughed  land.  For 
the  same  reason  Syria,  Phoenicia,  and  Palestine 
are  called  in  the  hieroglyphics  tesr— red  (Ebers, 
p.  55  f. ). 

Vers.  24  f.  Manna  is  in  Ps.  cv.  40  after  Ex.  xvi. 
4  called  "bread  "here  "corn"  of  heaven:  the  latter 
scarcely  without  allusion  to  its  form,  and  "bread 
of  the  strong,"  for  which  the  ancient  versions 
put  directly  "angels'  bread,"  as  in  Wisdom  of 
Solomon  xvi.  20.  This  does  not  mean  that  it  is 
the  food  of  the  angels  or  prepared  by  angels 
(Stier  after  the  old  expositors)  but  that  it  de- 
scends from  heaven  (Chald.),  the  abode  of  the 
angels.  The  angels  are  called,  as  in  Ps.  ciii.  20, 
the  strong  heroes.  This  explanation  is  to  be 
preferred  to  the  other  :  bread  of  the  great,  the 
nobles  (Schnurrer,  Rosenmueller,  De  Wette,  Ge- 
senius).  The  sense  of  every  one  is  recommended 
for  Ul)H  by  Ex.  xvi.  16  ff.  But  on  account  of 
the  contrast  this  word  may  also  mean:  Man 
(Chald.,  Delitzsch,  Hitzig). 

Vers.  38,  41.  And  he,  full  of  compassion. 
This  verse,  and  before  it,  Deut.  xxviii.  58,  59 ; 
xxix.  8,  were  recited  when  there  were  being 
administered  to  criminals  the  forty  stripes  save 
one  which  Paul  according  to  2  Cor.  xi.  24  had 
received  five  times  (Delitzsch).  According  to  the 
Rabbinical  numeration  this  verse  is  the  middle 
of  the  5896  stichs  of  the  Psalter,  and  ver.  36  the 
middle  one  of  its  2527  verses  (comp.  Buxtorf, 
Tiberias  1620,  p.  133).  [Ver.  41.  Perowne: 
llfin ;  "theHiphil  occurs  again  in  Ez.  ix.  4,  in 
the  sense  of  putting  a  mark  on  (the  forehead). 
So  it  was  taken  by  the  Chald.  here,  and  this  has 
been  explained  in  two  ways  (1)  They  put  limits 
(marks)  to  the  power  of  God,  or  (2)  as  Hengst., 
Del.  and  others,  they  branded  with  reproach. 
But  it  is  better  to  connect  it  with  the  Syriac, 
mznn'mg:" pozniluit,  eum  doluit."  Perowne,  there- 
fore, translates  "  troubled."  So  Dr.  Moll  in  his 
translation,  "grieved." — J.  F.  M.]. 

Ver.  47.  Vines — It  is  still  remarked  alto- 
gether erroneously  by  many  expositors  (by 
Hupfeld  and  Hitzig  last)  that  the  vine  is  named 
before  other  natural  productions,  according  to 
a  Canaanitish  and  not  an  Egyptian  point  of 
view.  It  is  even  said  that  Egypt  had  but  little 
vine-culture — since  none  were  permitted  to 
drink  wine  (De  Wette).  It  is  just  in  Egypt  that 
wine  stands  in  the  first  rank  of  the   liquors  pre- 


sented to  the  divinity  (Ebers,  p.  323).  And 
there  is  a  distinction  made  between  the  different 
sorts,  choice  and  common,  red  and  white,  domes- 
tic and  imported.  The  temple  inscriptions  at 
Dendera  show  also  that  a  festival,  the  "full- 
drinking  feast,"  was  celebrated  in  honor  of 
Hathor,  the  goddess  of  lust  and  love,  the 
"mistress  of  inebriety"  (Dlimichen.  Bauur- 
kunde  von  Dendera  und  Tempelinschrif/en,  p. 
29  f. ).  That  wine  was  regarded  as  a  ne- 
cessity, even  of  the  lower  classes,  appears 
from  a  note  which  an  officer  of  Rameses  II.  in 
the  fifty-second  year  of  his  reign,  made  on  the 
back  of  a  papyrus,  and  which  gives  the  amount 
of  rations  of  bread  and  wine  distributed  by  him 
to  the  workmen.  (Ebers.,  p.  326). 

Ver.  49.  Evil  angels. — Strictly:  angels  of  the 
evil,  that  is,  angels  bringing  misfortune  (De- 
litzsch). Linguistically  it  is  admissible  to  trans- 
late :  angels  of  the  wicked=wicked  angels 
(Sept.,  Targ.,  Symmachus,  Rabbins  and  most). 
Hengstenberg  cites  a  sentence  of  Jac.  Ode 
(de  angelis  p.  731  f.)  deum  ad  puniendos  malos 
homines  miltere  bonos  angelos  et  ad  casligandos  pios 
usurpare  malos.  But  even  Hupfeld,  who  contends 
against  this,  as  being  too  strict  a  distinction, 
referring  to  Judges  ix.  23;  1  Sam.  xvi.  14:  1 
Kings  xxii.  21  f  ;  1  Chron.  xxi.  1  ;  Job  i.  7, 
acknowledges  finally  that  they  have  their  name: 
bad,  not  from  their  dispositions,  but  from  their 
influence.  The  death  of  the  first-born  was  (Ex. 
xii.  13,  23),  effected  by  the  destroyer  (Heb.  xi. 
28).  The  word  in  question  may  denote  the 
Angel  of  Jehovah  in  His  attribute  of  Avenger 
(2  Sam.  xxiv.  16),  but  may  also  be  taken  as  a 
collective  (1  Sam.  xiii.  17). 

Vers.  54-61.  To  this  mountain. — This  ex- 
pression, in  accordance  with  its  position  as  being 
in  apposition,  and  according  to  Ex.  xv.  17,  is  to 
be  understood  of  the  Holy  Land  as  a  mountain- 
ous country.  Deut.  i.  7,  20;  iii.  25:  Is.  xi.  9. 
(Aben  Ezra,  Hitzig,  Hupfeld,  Delitzsch),  but  is 
not  to  be  explained  as  a  prophetic  allusion  to 
Zion  (Hengst).  In  Ver.  59.  Israel  is  to  be 
taken  in  the  narrower  sense=Ephraim.  This  is 
proved  by  the  parallelism  with  Shiloh,  ver.  60, 
and  the  contrast  to  Judah,  ver.  67  (comp.  Jer. 
vii.  12  f. ).  Shiloh  was  in  the  time  of  the  Judges 
the  chief  seat  of  the  Sanctuary  (Josh,  xviii.  1  ff.; 
xxi.  2;  1  Sam.  i-iv.)  After  the  Ark  of  the  Cove- 
nant had  fallen  into  the  hands  of  the  Philistines, 
the  tabernacle  was  not  brought  back  to  Shiloh, 
but  was  taken  at  first  to  Nob  (1  Sam.  xxi.  2)  ; 
and  after  Saul  had  placed  that  city  under  ban 
was  brought  to  Gibeon  (1  Kings  iii.  4),  while 
the  ark  after  its  restoration  to  Israel  was  deposi- 
ted in  Kirjath  jearim  (1  Sam.  vii.  2).  The  ark 
is  called  in  1  Sam.  iv.  21,  as  here,  1133  [glory, 
ver.  61,  M.]  as  the  place  where  God  manifested 
His  majesty  and  glory,  Comp.  Ps.  exxxii.  8. 

Vers.  65  f.  That  shouteth  by  reason  of 
wine.  This  cannot  allude  to  the  battle-cry  of 
a  warrior  (Hupfeld),  when  he  is  roused  up  from 
intoxication  (Chald.),  for  intoxication  is  not 
spoken  of  in  the  text  and  wine  is  not  parallel  to 
sleep.  The  allusion  must  therefore  be  to  the  en- 
kindling of  the  fire  that  animates  the  breast 
of  the  warrior,  to  his  rapid  change  from  a  state 
of  rest  to  action,  and  to  the  increased  elasticity 
of  his  frame  from  the  use  of  wine  (J.   H.   Mich- 


PSALM  LXXVITI. 


441 


aelis,  Hengst.,  Del  ).  Following  another  deri- 
vation and  comparing  with  Prov.  xxix.  6,*  we 
might  translate:  who  allows  himself  to  be  over- 
come by  wine  (Schnurrer,  Ue  Wette,  Stier,  Hit 
zig).  Yet  this  meaning  existing  in  the  Arabic 
is  not.  established  in  Hebrew,  and  is  less  suitable 
in  this  connection.  Bottcher  explains:  who  recol- 
lects himself.  In  ver.  66  there  is  no  allusion 
make  to  striking  buck  (Geier,  Hengst.,  Hupfeld) 
but  to  the  disgrace  inflicted  upon  the  Philistines 
and  recorded  in  1  Sam.  v.  6  (Targ.,  Sept.,  Vulg., 
Luther,  Del.,  Hitzig). 

Vers.  69  ff.  Like  high,  etc.  In  the  Hebrew  we 
have  only  an  adjective=d»igh,  elevated.  The 
following  explanations  have  been  given  :  Like 
high  palaces  (Aben  Ezra,  Kimchi),  or  mountains 
(Calvin,  Kiister,  Hengst.,)  or  the  heights  of  hea- 
ven (Isaaki,  Stier,  Hupfeld,  Del.).  The  latter 
seems  most  natural— fzc^.sa  (Job  xxi.  22),  and 
there  is  no  need  of  uniting  the  two  Hebrew 
words,  and  reading  D'01"O2)  in  order  to  gain 
this  meaning  (Hitzig).  But  on  account  of  the 
general  nature  of  the  expression  and  the  absence 
of  the  article  it  is  still  doubtful  whether  heaven 
and  earth  are  parallel,  and  that  with  reference 
to  their  firmness  and  duration,  surviving  all 
changes  even  to  the  end  of  the  world.  It  ap- 
pears, however,  as  if  that  were  only  ex- 
pressed in  the  second  member,  while  in  the  first 
there  is  presented  the  pre-eminent  exaltation, 
the  grandeur  of  the  sanctuary  as  established  by 
God.  At  all  events  the  mode  of  expression  favors 
the  hypothesis  of  the  early  composition  of  the 
Psalm,  because  the  threatening  of  the  destruc- 
tion of  the  Temple  appears  already  in  the  ear- 
liest prophets.  [In  ver.  71  r\"h]?  means  literally 
the  suckling  ones,  that  is  the  ewes.  It  has  been 
misunderstood  in  Is.  xl.  11,  in  the  same  way. — 
J.  F.  M.]. 

DOCTRINAL   AND   ETIIICAL. 

1.  The  history  of  former  times,  especially  of 
God's  dealings  with  His  people  and  their  conduct, 
should  serve  to  instruct  and  warn  succeeding 
generations,  and  should,  therefore,  in  accordance 
with  God's  will  and  word  (Ex.  x.  1,  2)  be  handed 
down  by  the  parents  to  their  children.  "The 
terms  parable  and  enigma  applied  to  these 
events  have  reference  to  the  fact,  that  every- 
where in  sacred  history  there  lies  a  concealed 
background  of  instruction;  that  it  is  prophecy 
turned  backward,  tiiat  throughout  it  the  mutalo 
nomine  de  (e  fabula  narratur  prevails;  that  be- 
tween all  the  lines  are  the  words  "let  who- 
soever reads  understand,"  which  call  upon 
us  to  penetrate  through  the  shell  to  the  kernel, 
from  the  grapes  of  history  to  press  out  the  wine 
of  instruction"  (Hengstenberg).  "The  highest 
view  which  can  be  taken  of  history  is  that  in 
which  its  events  are  regarded  as  parables  of  God 
addressed  to  men"  (Novalis). 

2.  Many  things  occur  in  the  world  which  are 
as  unexpected,  and  appear  as  strange,  as  once  to 
God's  people  appeared  the  rejection  of  Israel 
and   the  exaltation  of  Judah.      And    yet  in    the 


*[Tlie  n-forence  to  Prov.  xxix.  G,  is  hardly  justifiable  as 
[IT  there  also  is  to  be  taken  from  ?J"^ — J.  F.  M.J 


one  case  as  in  the  other  there  is  a  visitation  of 
God  to  be  recognized.  But  there  are  many  who 
will  not  be  warned.  They  may  hear  recounted 
the  judgments  of  God  upon  those  of  old,  and  con- 
cur in  the  opinion  that  they  were  inflicted  justly. 
Yet  none  the  less  do  they  follow  their  footsteps; 
and  thus  there  is  perpetuated  an  ungrateful 
and  faithless  generation,  concerning  which  God 
has  to  complain,  that  He  has  displayed  His  won- 
ders to  it  in  vain. 

3.  The  more  exalted  the  position,  and  the  more 
signal  the  privileges  which  God  confers  upon  a 
man  or  a  nation,  the  greater  is  the  responsibility 
and  the  more  heinous  the  guilt,  if  the  influence 
thereby  gained  leads  other  men  also  into  false 
paths  and  bring3  them  into  conflict  with  God's 
commands  and  promises.  And  there  follows 
thereupon  also  a  more  dreadful  punishment. 
Fur  God  will  not  abandon  His  design  because 
those  called  first  do  not  walk  worthy  of  their 
vocation.  He  rejects  the  faithless  and  chooses 
tor  Himself  other  servants  and  in  this  He  mani- 
fests the  same  ways  of  dealing  as  when  He  took 
David  from  tending  his  father's  flock,  that  he 
might,  feed  the  flock  of  God. 

4.  He  who  will  ask  something  of  God,  must  see 
to  it  that  it  be  done  in  faith.  For  even  the  un- 
believing and  disobedient,  ask  many  things  from 
Him  and  the  Lord  does  not  deny  them.  But  the 
fulfilment  of  their  wishes  proves  their  destruc- 
tion, for  God's  judgments  are  thereby  executed 
upon  them.  God  also  will  be  entreated,  but 
will  not  be  tempted.  "To  tempt.  God,  means: 
to  doubt  whether  He  is  God.  It  is  characteris- 
tic of  unbelief  that,  it  is  wilfully  ignorant  of  that 
by  which  God  had  before  made  proof  of  His  Di- 
vinity, and  acts  towards  Him,  as  though  He 
now  for  the  first  time  were  giving  evidence  of 
it."  (Hengstenberg).  Tempting  God,  therefore, 
is  no  less  a  falling  away  from  faith  than  it  is 
discontentment  with  and  murmuring  against 
Him.  "  Biblical  History  is  a  prophecy  which 
in  all  ages  is  fulfilled  in  every  man's  soul." 
(Hamann). 

HOMILETICAL   AND   PRACTICAL. 

God  teaches  us  even  by  His  actions;  but  we 
are  to  understand,  apply,  and  proclaim  them. — 
The  problems  of  history  are  solved  when  we 
contemplate  the  dealings  of  God. — We  should 
always  and  in  all  things  have  regard  both  to  the 
severity  and  to  the  goodness  of  God.  —  Forget  ful- 
ness of  God's  goodness  and  the  ungrateful  re- 
ception of  His  favors  are  the  causes  of  many 
sins. — God  punishes  unbelief  and  disobedience 
not  only  among  the  heathen  but  also  among  His 
own  people. — The  making  known  of  God's  deeds 
is  (1)  A  good  custom  of  God's  people  of  old. 
(2)  The  will  of  God  enjoined  upon  us.  (3)  The 
best  means  of  glorifying  Hint. — God  endures  the 
proof  well,  when  He  is  tempted,  but  it  fares  ill 
with  those  who  undertake  to  do  it.  —  He  who 
would  truly  trust  in  God,  must  from  the  heart 
believe  on  Him;  for  he  who  believes  thus,  does 
not  doubt.  —  .Murmuring  against  God  is  as  much 
opposed  to  faith  as  tempting  God  is. 

Starke:  How  pleasing  it  is  to  God,  that  we 
hear  His  word,  take  it  to  heart  and  live  in  ac- 
cordance with  it!  for  it  saves  us  from  all  that 
would    harm  the    soul. — The    best    inheritance 


442 


THE  THIRD  BOOK  OF  PSALMS. 


which  parents  can  leave  to  their  children,  and 
the  best  art  which  they  can  teach  them,  is  the 
knowledge  of  the  glorious  deeds  of  God  and 
how  to  glorify  His  majesty. — It  is  an  unadvised 
demand,  that  God  should  perform  still  more  of 
His  wonders,  as  if  men  would  then  have  more 
faith,  Luke  xvi.  27  f.  The  example  of  Israel 
testifies  to  the  opposite. — When  God  manifests 
His  name  especially  in  renowned  cities  and 
countries,  He  does  it  not  because  He  slights 
other  places,  but  because  the  outward  splendor  of 
such  places  is  a  fitting  means  of  spreading  His 
glory  far  and  wide.  —  Unbelief  is  the  denial  of 
God,  yea,  the  greatest  sin  of  all,  because  from  it 
result  all  other  sins. — All  creatures  are  ready 
at  all  times  to  execute  God's  commands.  Man 
alone  contends  against  His  Creator.  Is  that  not 
to  be  deplored?  Is.  i.  5;  Jer.  viii.  7. — To  seek 
God  in  distress  is  right  and  necessary,  but  if  we 
do  so  that  we  may  be  freed  from  trouble,  and 
are  unwilling  to  forsake  sin,  we  then  dishonor 
God  and  lead  ourselves  the  more  deeply  into  sin. 
— If  God  punishes  others,  it  should  stir  us  up  to 
repentance.  He  can  find  us  out  too,  and  visit 
us. — God  sends  not  only  exalted  spirits  or  angels 
when  He  would  punish  men.  He  can  do  it  also 
by  means  of  feeble  worms. — God  proceeds  gra- 
dually in  the  inflic'ions  of  His  judgments,  so 
that  when  men  will  not  amend  their  ways  after 
more  gentle  punishments,  He  keeps  sending 
them  more  severe  ones,  which  touch  them  more 
closely  still. — Where  God's  word  is  taught  in  its 
simplicity  and  purity,  there  let  men  hold  fast  to 
it  and  live  according  to  its  hcly  precepts,  that 
He  may  not  remove  it  from  them. — What  God 
has  erected  for  His  dwelling,  shall  stand  forever 
according  to  His  purpose. — He  who  is  faithful 
in  lesser  matters,  is  employed  by  God  in  greater 
ones:  experience  confirms  this  not  only  in  things 
temporal  but  in  things  spiritual  also. — Luke 
xvi.   10. 

Selnecker:  Contempt  of  God's  word,  pride 
and  arrogance  have  never  been  of  any  benefit, 
and  have  always  resulted  in  evil. — Menzel  :  God 
will  not  have  these  histories  forgotten,  but  will 
have  parents  impress  them  well  upon  their  chil- 
dren;  and  they  will  learn  from  them,  (1)  To 
recognize  God's  glory  and  power,  (2)  to  fear 
that  God  and  trust  in  Him. — Frisch  :  To  tempt 


God  is  nothing  else  than  to  demand  from  Him  an 
exhibition  of  His  utmost  power,  or  an  indication 
of  His  purposes  with  regard  to  us. — Renschel: 
God  tries  us  with  both  hands,  the  hand  of  mercy 
and  the  hand  of  anger  and  punishment,  and 
when  men  will  not  follow  the  one,  He  urges  them 
with  the  other  . — Oetinger  :  How  obedience  or 
disobedience  were  always  attended  by  God's 
blessings  or  iudgments,  and  how  He  did  not 
punish  according  to  its  desert,  the  greater  sin 
that  always  followed  great  blessings,  but  so 
ordered  Ephraim's  punishment  that  the  whole 
nation  came  to  enjoy  new  blessings  on  Zion  un- 
der David's  reign. — Tholuck:  Unbelief  is  so 
deeply  rooted  in  men's  hearts  that  when  God 
performs  wonders  on  earth  they  doubt  whether 
He  does  the  same  in  heaven,  and  when  He  per- 
forms them  in  heaven,  they  tauntingly  ask 
whether  He  can  perforin  them  on  earth  too. — 
Guenther:  God  can  punish  even  by  riches  and 
affluence. — In  faith  in  the  word  of  prophecy  let 
us  diligently  search  that  great  Book  of  God,  the 
history  of  the  world,  that  we  may  discover  the 
signs  of  the  times,  and  that  the  Lord  may  en- 
lighten our  eyes  unto  eternal  salvation! — Schau- 
bach  :  The  righteous  judgments  of  God  re- 
peat themselves  in  the  world's  history.  Can  it 
be  that  we  have  a  reprieve,  so  that  the  punitive 
justice  of  the  Lord  shall  not  be  inflicted  upon 
us? — Taube:  In  the  description  of  the  plagues 
we  gain  a  twofold  view  of  God's  government, 
first,  that  everything  subserves  God's  plans  in 
His  ways  and  judgments;  secondly,  that- God 
proceeds  gradually  in  the  severity  of  those  judg- 
ments. 

[Matt.  Henry:  Those  cannot  be  said  to  trust 
in  God's  salvation  as  their  felicity  at  last,  who 
cannot  find  in  their  hearts  to  trust  in  His  provi- 
dence for  food  convenient  in  the  way  to  it. — 
Those  hearts  are  hard  indeed,  which  will  neither 
be  melted  by  the  mercies  of  God,  nor  broken  by 
His  judgments. 

Scott:  Severe  afflictions  have  been  necessary 
to  recover  us  from  our  backslidings,  and  though 
we  were  not  mere  hypocrites  in  returning  to  the 
Lord,  yet  we  soon  forget  the  salutary  lesson,  if 
our  hearts  have  perhaps  been  sincere,  they  have 
not  been  steadfast  with  Him. — J.  F.  M.]. 


PSALM  LXXIX. 

A  Psalm  of  Asaph. 

1  0  GOD,  the  heathen  are  come  into  thine  inheritance  ; 
Thy  holy  temple  have  they  defiled  ; 

They  have  laid  Jerusalem  on  heaps. 

2  The  dead  bodies  of  thy  servants  have  they  given  to  be  meat  unto  the  fowls  of  the 

heaven, 
The  flesh  of  thy  saints  unto  the  beasts  of  the  earth. 


PSALM  LXXIX. 


443 


3  Their  blood  have  they  shed  like  water  round  about  Jerusalem ; 
And  there  was  none  to  bury  them. 

4  We  are  become  a  reproach  to  our  neighbours, 

A  scorn  and  derision  to  them  that  are  round  about  us. 

5  How  long,  Lord  ?  wilt  thou  be  angry  forever  ? 
Shall  thy  jealousy  burn  like  fire? 

6  Pour  out  thy  wrath  upon  the  heathen  that  have  not  known  thee, 
And  upon  the  kingdoms  that  have  not  called  upon  thy  name. 

7  For  they  have  devoured  Jacob, 
And  laid  waste  his  dwelling-place. 

8  O  remember  not  against  us  former  iniquities : 
Let  thy  tender  mercies  speedily  prevent  us  ; 
For  we  are  brought  very  low. 

9  Help  us,  O  God  of  our  salvation,-  for  the  glory  of  thy  name : 
And  deliver  us  and  purge  away  our  sins, 

For  thy  name's  sake. 

10  Wherefore  should  the  heathen  say,  Where  is  their  God  ? 
Let  him  be  known  among  the  heathen  in  our  sight 

By  the  revenging  of  the  blood  of  thy  servants  which  is  shed. 

11  Let  the  sighing  of  the  prisoner  come  before  thee ; 

According  to  the  greatness  of  thy  power  preserve  thou  those  that  are  appointed 
to  die; 

12  And  render  unto  our  neighbours  sevenfold  into  their  bosom 
Their  reproach,  wherewith  they  have  reproached  thee,  O  Lord. 

13  So  we  thy  people  and  sheep  of  thy  pasture 
Will  give  thee  thanks  forever: 

We  will  show  forth  thy  praise  to  all  generations. 


EXEGETICAL  AND   CRITICAL. 

Contents  and  Composition. — The  Psalm  be- 
gins by  a  complaint  addressed  to  God,  that  Je- 
rusalem has  been  destroyed  amidst  the  profana- 
tion of  the  Temple,  and  the  pouring  out  of  the 
blood  of  His  servants  (vers.  1-4).  Upon  this 
there  follows,  based  upon  the  question  as  to  how 
long  God's  anger  was  to  continue,  a  prayer  that 
this  wrath  might  be  turned  against  the  heathen 
(5-7).  This  prayer  then  takes  the  form  of  a  sup- 
plication for  God's  favor  and  aid  (8,  9),  that  He 
would  avenge  upon  the  heathen  the  dishonor 
which  they  had  inflicted  upon  His  name  and  His 
servants  (10-12),  and  passes  over  into  a  vow 
that  the  Church  shall  offer  up  to  Him  thanks- 
giving to  the  praise  of  His  glory  (13).  The 
points  of  resemblance  to  Ps.  lxxiv.,  and  to  Jere- 
miah, are  so  numerous  that  they  have  always 
been  the  subject  of  remark.  This  Psalm  is,  how- 
ever, usually  (Delitzsch  in  his  last  edition  also), 
connected  with  the  devastations  in  the  times  of 
the  Scleucidaj,  regarded  either  as  a  prophecy 
(many  of  (he  old  commentators)  or  as  recording 
actual  events  (most  of  the  moderns  since  Ru- 
dingcr).  But  against  this  there  is  especially  the 
circumstance  that  in  the  first  book  of  Maccabees 
already  translated  from  the  Hebrew,  the  mas- 
sacre described  in  chap.  vii.  ver.  17,  is  re- 
garded as  a  fulfilment  of  a  passage  of  Scripture, 


and  that  vers.  2  and  3  of  our  Psalm  arc  cited  as 
the  passage  in  question.  For  the  objections  to 
the  force  of  this  circumstance,  see  Ehrt,  Abfas- 
sungszeit  und  Abschluss  dls  Psalters,  18G9,  pp.  13 
ff.  The  desecration  mentioned  is  not  indeed  lobe 
directly  taken  as  a  process  of  destruction  (Heng- 
stenberg,  Hupfeld)  and  yet  Ezek.  xxv.  3  does  not 
exclude  the  latter.  But  just  as  in  Ps.  lxxiv.  7, 
the  emphasis  is  laid  upon  the  profanation  on  ac- 
count of  the  religious  feelings  of  the  Israelites. 
The  circumstance,  however,  that  vers.  6  and  7 
stand  in  manifest  dependence  upon  Jer.  x.  25 
must  be  admitted  not  to  be  against  a  composition 
in  the  Chaldean  period.  [English  commeutators 
usually  favor  the  earlier  composition.  Perowne 
is  as  undecided  in  this  case  as  he  is  with  regard 
to  Ps.  lxxiv.  Yet  he  says:  "It  has  not,  I  be- 
lieve, been  noticed,  and  yet  it  appears  to  me  al- 
most certain  that  the  prayer  of  Daniel  (ix.  1G), 
contains  allusions  to  the  language  of  this  Psalm." 
— J.  F.  M.]  The  Jews  read  Pss.  lxxix.  and 
exxxvii.  on  the  9th  of  Abib,  the  day  on  which 
they  call  to  remembrance  the  Chaldean  and 
Roman  destructions  of  Jerusalem. 

Ver.  1.  Inheritance  usually  means  the  holy 
people,  Pss.  lxxiv.  2;  lxxviii.  64,  71,  but  here  as 
in  Ex.  xv.  17  it  means  the  Holy  Land,  including 
the  City  and  Temple.  The  circumstance  that  the 
corpses  were  not  buried,  is  not  merely  mentioned 
on  account  of  their  great  numbers,  but  also  on 
account  of  the  disgrace  connected  with  such  an 


444 


THE  THIRD  BOOK  OF  PSALMS. 


indignity,  in  accordance  with  Deut.  xxviii.  26. 
This  was  still  further  heightened  by  the  circum- 
stance that  it  was  the  heathen  who  were  pouring 
out  the  blood  of  God's  servants  like  water  (Deut. 
xv.  23),  as  though  it  were  worthless  and  un- 
worthy of  regard,  and  that  they  were  blas- 
pheming the  name  of  God,  whom  they  did  not 
know,  by  deriding  Him  as  impotent,  since  they 
had  laid  in  ruins  the  city  which  was  known  as 
His  dwelling-place  (Micah  iii.  12;  Jer.  xxvi. 
18). 

Vers.  7  f.  Instead  of  the  scarcely  tolerable  sin- 
gular 7DX  between  unmistakable  plurals,  16  co- 
dices of  Kennicott,  and  9  of  De  Rossi,  have  the 
plural  17JX,  which  is  also  found  in  Jer.  x.  25. 
Is  the  singular  a  mutilation?  Or  are  the  enemy 
thus  intentionally  made  prominent  as  a  collec- 
tive ?  However  this  may  be,  nothing  decisive  as 
to  the  priority  of  the  passages  can  be  inferred 
from  this  difference.     This  difference  consists  in 

these  points:  (1)  in  Jer.  x.  25,  the  /J£  which 
alone  agrees  with  the  construction,  is  here  re- 
placed by  ;X.  (2).  The  prayer  for  vengeance 
in  Jeremiah  is  more  clearly  united  to  the  con- 
text, and  in  a  connection  of  thought  which  is 
found  also  in  Jer.  xxx.  11  ;  xlvi.  28.  In  ver.  7 
b  it  is  not  the  sanctuary  (Targ.)  that  is  referred 
to,  nor  theplace  generally  (Sept.,  Vulg.)  nor  the 
pasture  specially  (J.  H.  Michaelis  and  others), 
but  the  resting-places  of  the  Shepherd  with  an 
allusion  to  the  name  "  flock  "  of  God  applied  to 
Israel  in  ver.  13.  In  ver.  8  mention  is  not  made 
of  former  sins  (the  ancient  translators,  Luther, 
Geier),  nor  the  sins  of  former  days  (Aben  Ezra, 
Kiinchi,  as  an  alternative)  but  of  the  sins  of  the 
forefathers  (Aben  Ezra,  Kimchi,  J  II.  Michae- 
lis, and  the  recent  expositors),  Jer.  xi.  10;  Ex. 
xx.  5;  Lev.  xxvi.  39.  It  is  a  genitive  of  posses- 
sion. The  masculine  adjective  termination  could 
not.  agree  with  the  feminine  noun.  Their  own 
sins  are  not  thereby  denied,  for  in  ver.  9  they 
are  expressly  mentioned.  But  the  weakening 
mentioned  in  ver.  8  c  is  not  moral  deterioration 
consequent  upon  guilt  (Aben  Ezra)  but  want  of 
physical  ability  to  rise  from  their  defeat.  The 
preventing  mercy,  ver.  8  b,  was  implored  for  the 
help  of  those  who  confessed  that  their  punish- 
ment was  deserved. 

Vers.  10  ff.  The  first  stich  of  ver.  10  is  taken  li- 
terally from  Joel  ii.  17,  after  Ex.  xxxii.  12;  Numb- 
xiv.  13  f.;  Deut.  ix.  28.  The  wish  expressed  in  the 
following  verse  is  based  upon  Deut.  xxxii.  43  ;  the 
seven-fold  retribution  upon  Gen.  iv.  15,  24  as  the 
"exhaustion  of  judicial  punishment,  seven  be- 
ing the  number  of  the  completed  process"  (De- 
iitzsch).  Instead  of  the  expression,  "children 
of  death,"  1  Sam.  xx.  31  :  xxvi.  16,  there  are 
used  here  the  words-  children  of  slaughter  (Hit- 
zig) ;  not:  children  of  one  who  dies  —  the  dying 
(Hengstenberg).* — [E.  V.,  Those  who  are  ap- 
pointed to  die]. 


*  [Both  of  these  explanations  of  nfNOfl  appear  to  me  to 

T 

be  wrong,  and  the  common  rendering  "  death  "  to  fie  correct. 
The  former  meaning  is  entirely  without  a  parallel  in  similar 
cases  in  the  formation  of  nouns.  That  given  by  Hen"-st. 
supposes  that  the  word  is  formed  from  trie  3d  sing,  fem.pl. 
Shis  arbitrary  method  of  assuming  a  distinct  principle  of 


DOCTRINAL   AND   ETHICAL. 

1.  It  is,  as  it  were,  "an  inversion  of  the  order 
of  nature"  (Calvin)  when  God's  inheritance  falls 
into  the  power  of  the  heathen,  and  when  men 
who  know  not  God,  nor  honor  His  name,  tread 
under  foot  the  sanctuary  devoted  to  His  worship 
and  profane  it,  make  the  city  of  God  a  heap  of 
stones  (Sept.  wrongly:  "a  lodge  of  the  garden- 
watcher,"  comp.  Isa.  i.  8),  and  give  over  to  dis- 
honor and  death  its  inhabitants,  who  have  been 
called  to  life  and  to  a  participation  in  the  Di- 
vine glory. 

2.  In  such  appalling  calamities  we  are  to  recog- 
nize the  avenging  wrath  of  God,  in  which  the  sins 
of  the  fathers  are  punished  together  with  the  sins 
of  the  children.  For  the  sins  of  the  forefathers 
are  visited  (2  Kings  xxiii.  26 ;  Lam.  v.  7)  not  upon 
their  innocent  descendants  (Deut.  xxiv.  16  ;  2 
Kings  xiv.  6)  but  upon  those  who  are  guilty 
like  themselves  (Ex.  xx.  5).  The  destruction 
which  ever  keeps  increasing  by  united  trans- 
gressions, breaks  forth  at  last,  and  makes  it  ma- 
nifest that  only  a  heaping  up  of  wrath  for  the 
day  of  judgment  is  to  be  expected  by  those  who 
will  not  be  led  to  repentance  by  God's  patience, 
long-suffering,  and  goodness. 

3.  Yet  in  this  there  is  included  also  the  possibi- 
lity of  a  change  of  destiny.  For  God  does  not 
desire  the  death  of  the  sinner,  but  that  he  should 
turn  and  live.  The  infliction  of  His  judgment 
upon  His  people  has  for  its*  ultimate  aim  not 
their  destruction,  but  their  purification,  that 
they  may  be  saved.  His  punishments  are  to  be 
a  chastisement  for  them  for  righteousness.  If 
they  were  regarded  and  received  as  such  by  the 
Church,  then  they  would  lead  to  confession  of 
common  and  personal  guilt  and  sinfulness;  and 
likewise  to  a  search  after  and  apprehension  of 
the  mercy  which  comes  forth  to  meet  them.  But 
those  whose  part  is  to  aid  in  the  execution  of 
God's  judgment,  and  yet  have  neither  known  Him 
nor  honored  His  name,  nor  spared  His  people, 
will  be  condemned  to  taste,  in  its  unrestrained 
intensity  and  fulness,  that  wrath,  whose  blind 
instruments  they  had  chosen  to  become  (Jer.  x. 
24;  xxx.  11  ;  xlvi.  28). 

[Hengstenberg:  The  people  of  God  have,  in 
every  time  of  need,  the  joyful  privilege  of  dis- 
cerning in  former  deliverances  the  pledges  of 
those  yet  to  come,  and  thus  possess  a  sure 
ground  of  confidence.  The  world,  when  it  prays, 
prays  only  tentatively,  and  is  dissevered  entirely 
from  the  lessons  of  history. — J.  F.  M.] 

HOMILETICAL   AND   PRACTICAL. 

God  does  not  desire  the  destruction,  but  the 
return  and  deliverance  of  His  people,  wh.  n  He 
visits  them  with  the  punishment  of  His  wrath. — 
No  one  need  presume  to  feel  secure  on  account 
of  mercy  before  received:  yet  none  need  doubt 
its  reality  on  account  of    his  sin. — The  punish- 

formatiou  for  each  special  case  is  not  to  b  ■  recommended. 
It  may  be  taken  as  a  rule  that  words  of  this  form  are  ab- 
stract*, and  tliis  will,  I  believe,  bo  found  to  be  true  of  all  the 
cases  when  their  primary  significations  are  considered.  Al- 
exander here  compares  f^Q  and  HfVIOn  to  mors  and  mor~ 

T 

tatitas,  agreeing  with  E.  V.  See  Gieen,  Heb.  Gr.,  g  192,  2. 
Ewald,  Heb.  Gr.,  g  161  a.— J.  F.  M.J 


PSALM  LXXX. 


445 


ment  which  attends  sin,  and  Ihe  mercy  that 
comes  forth  to  meet  the  repenting. — If  thoju  la- 
ment upon  the  house  of  Go  1  is  already  so  awful, 
how  will  it  be  with  the  unconverted  world? — It 
makes  a  great  difference  whether  we  desire  to 
avenge  ourselves  and  our  sufferings,  or  whethei 
we  are  concerned  for  God's  honor  and  the  sanc- 
tifying of  His  name. — When  our  own  sins  and 
those  of  others  couspire  together,  then  there 
comes  a  deep  and  awful  fall. — The  sins  of  our 
forefathers  may  indeed  increase  our  misfortunes, 
but  they  cannot  lessen  our  own  guilt. — It  is  true 
that  God  is  the  Shepherd  of  His  people,  but  it  is 
for  this  very  reason  that  He  needs  not  only  the 
staff  of  comfort,  but  that  of  pain. — God  will  not 
be  contemned,  either  by  frieud  or  foe. 

Starkb:  The  primary  source  of  all  wars  is 
God's  auger. — The  heavier  the  thunder  and  the 
greater  the  storm,  the  sooner  are  .they  over. — 
The  pious  deplore  the  sins  of  their  fathers,  as 
well  as  of  their  cotemporaries. — It  is  no  good 
sign  when  God  allows  the  number  of  the  pious 
and  upright  to  decrease.  Over  such  a  place  His 
judgments  are  surely  impending. — It  would  be 
a  foolish  thing  to  expect  mercy  and  help  from 
God  and  yet  not  to  become  converted  ;  but  it 
would  be  presumptuous  to  make  boast  of  a  con- 
version by  one's  own  strength,  without  the  pre- 
venting mercy  of  God. 

Akndt:  The  corruption  and  adulteration  of 
the  true  service  of , God  is  the  great  calamity  of 
the  country,  and  the  beginning  of  all  misfortune. 
— Fuiscn:  Supplication  against  the  cruel  perse- 
cutors of  God's  Church:    (1)  Lamentation  over 


the  woes  inflicted  by  the  cruelty  of  her  enemies; 
(2)  earnest  prayer  to  God  for  mercy  and  the 
turning  away  of  the  punishment,  that  He  may 
hear,  and  help,  and  take  vengeance  upon  those 
enemies;  (3)  promise  of  the  gratitude  that  is 
due.  —  Kknsciikl,:  The  Church  of  God,  though  it 
has  been  already  sorely  troubled,  yet  remains  His 
people,  His  servant,  His  flock,  and  his  inheri- 
tance.— RiBGEB:  The  distressing  circumstances 
of  our  Church  proclaim  to  ourselves,  that  no- 
thing but  judgment  is  before  us,  and  that  in  no 
other  way  can  room  be  made  for  what  is  good. 
Let  us  therefore  continue  ever  to  know  God's 
name,  and  to  exercise  the  joyful  privilege  of 
keeping  it  before  Him. — Vaiui.vger:  Sins  are  a 
dam  which  obstruct  the  flow  of  God's  river  of 
mercy,  and  only  when  that  is  cleared  away  can 
His  help  and  blessing  be  made  to  appear. — 
Guenther:  The  prayers  of  the  righteous  can 
turn  away  God's  anger  from  them  like  a  stream 
of  water,  and  cause  it  to  pour  forth  upon  the  un- 
godly. But  understand  it  well;  it  is  the  pray- 
ers of  the  humble  and  peaceable,  not  the  impre- 
cations of  the  revengeful  and  presumptuous. — 
Diedrich:  Let  this  be  our  consolation,  that  af- 
ter our  enemies  have  done  with  us  they  have 
still  to  do  with  God. — Taube  :  The  cry  for  help 
is  natural  for  us  in  distress,  but  not  the  shriek 
for  mercy  :  this  is  the  reason  why  so  many  acts 
of  God  in  behalf  of  the  sinner  are  received  with- 
out a  blessing. — The  Lord,  who  is  the  God  of  our 
salvation,  has  given,  in  the  honor  of  His  name, 
the  strongest  weapon  into  the  very  hands  of  His 
people. 


PSALM  LXXX. 


To  the  chief  Musician  upon  Shoshannim-Edulh,   A  Psalm  of  Asaph. 

2  Give  ear,  O  Shepherd  of  Israel, 
Thou  that  leadest  Joseph  like  a  flock  ; 

Thou  that  dwellest  between  the  cherubim,  shine  forth. 

3  Before  Ephraim  and  Benjamin  and  Manasseh 
Stir  up  thy  strength, 

And  come  and  save  us. 

4  Turn  us  again,  O  God, 

And  cause  thy  face  to  shine ;  and  we  shall  be  saved. 

5  O  Lord  God  of  hosts, 

How  long  wilt  thou  be  angry  against  the  prayer  of  thy  people? 

6  Thou  feedest  them  with  the  bread  of  tears ; 
And  givest  them  tears  to  drink  in  great  measure. 

7  Thou  makest  us  a  strife  unto  our  neighbours  : 
And  our  enemies  laugh  among  themselves. 

8  Turn  us  again,  O  God  of  hosts, 

And  cause  thy  face  to  shine ;  and  we  shall  be  saved. 


446 


THE  THIRD  BOOK  OF  PSALMS. 


9  Thou  hast  brought  a  vine  out  of  Egypt : 

Thou  hast  cast  out  the  heathen,  and  planted  it. 

10  Thou  preparedst  room  before  it, 

And  didst  cause  it  to  take  deep  root,  and  it  filled  the  land. 

11  The  hills  were  covered  with  the  shadow  of  it, 

And  the  boughs  thereof  were  like  the  goodly  cedars. 

12  She  sent  out  her  boughs  unto  the  sea, 
And  her  branches  unto  the  river. 

13  Why  hast  thou  then  broken  down  her  hedges, 

So  that  all  they  which  pass  by  the  way  do  pluck  her? 

14  The  boar  out  of  the  wood  doth  waste  it, 

And  the  wild  beast  of  the  field  doth  devour  it. 

15  Return,  we  beseech  thee,  O  God  of  hosts  : 

Look  down  from  heaven,  and  behold,  and  visit  this  vine ; 

16  And  the  vineyard  which  thy  right  hand  hath  planted, 
And  the  branch  that  thou  madest  strong  for  thyself. 

17  It  is  burned  with  fire,  it  is  cut  down  : 

They  perish  at  the  rebuke  of  thy  countenance. 

18  Let  thy  hand  be  upon  the  man  of  thy  right  hand. 

Upon  the  son  of  man  whom  thou  madest  strong  for  thyself. 

19  So  will  we  not  go  back  from  thee : 
Quicken  us,  and  we  will  call  upon  thy  name. 

20  Turn  us  again,  O  Lord  God  of  hosts, 

Cause  thy  face  to  shine ;  and  we  shall  be  saved. 


EXEGETICAL  AND  CRITICAL. 

Contents  and  Composition. — On  the  super- 
scription compare  Introd.  \  12,  No.  13.  The  fun- 
damental thought  of  the  Psalm,  the  prayer  for  the 
restoration  of  the  former  relations  to  God,  and 
for  the  help  to  be  obtained  thereby,  is  expressed 
in  a  refrain,  which  vers.  4,  8,  15,  20  repeat  in 
such  a  manner  that  the  prayer  advances  by  suc- 
cessive additions  to  the  names  applied  to  God,  and 
in  ver.  15  presents  a  change  of  expression  cor- 
responding to  the  thought.  The  first  time  that 
this  refrain  appears,  it  is  introduced  in  an  invo- 
cation of  God  as  the  Helper;  the  second  time,  by 
a  lamentation  over  the  deplorable  situation  of 
the  people  caused  by  God's  auger ;  the  third  time 
by  two  strophes,  the  first  of  which  represents  the 
former  prosperity  of  the  people  under  the  image 
of  a  vine  planted  and  tended  by  God,  while  the 
second  describes  the  present  desolation  by  re- 
lentless foes ;  when  it  occurs  for  the  fourth  and 
last  time,  it  is  accompanied  by  a  prayer  for  the 
destruction  of  the  enemy,  and  for  the  protection 
of  God's  chosen.  Beyond  all  dispute  the  histo- 
rical occasion  of  the  origin  of  this  Psalm  was  a 
season  of  oppression  by  foreign  nations  (Rosen- 
miiller,  De  Wette).  It  remains  to  be  determined 
whether  the  text  furnishes  grounds  for  assuming 
it  to  be  the  Syrian  ^lshausen,  Hitzig)  or  the 
Chaldean  (Geier  and  others),  or  the  Assyrian 
(Calvin,  Hengstenberg,  and  others)  oppression, 
or  whether  it.  justifies  us  in  going  still  further 
back  to  the  period  of  the  distresses  occasioned  by 
the  Philistines  (J.  D.  Michaelis).  The  Alex,  ver- 
sion has  in  its  superscription  to  this  Psalm,  which 
is  in  other  parts  somewhat  absurd,  an  addition 


which  alludes  to  the  Philistines.  With  this  best 
agrees  the  circumstance  that  here,  after  God  is 
invoked  as  the  Shepherd  of  Israel  (compare  the 
blessing  of  Joseph  by  Jacob,  Gen.  xlviii.  15; 
xlix.  24)  tribes  are  mentioned  which  are  plainly 
northern,  even  if  the  kingdom  of  the  ten  tribes  is 
not  directly  indicated.  Benjamin,  it  is  true,  is 
in  1  Kings  xii.  21  reckoned  with  the  kingdom  of 
Judah.  The  capital  city  Jerusalem,  also,  was 
within  the  limits  of  this  tribe  (Josh.  xv.  18),  and 
the  land  of  Benjamin  is  (Jer.  xxxii.  44  ;  xxxiii. 
13)  distinctly  mentioned  as  a  part  of  Judah.  But 
several  Benjamite  cities  (Bethel,  Gilgal,  Jericho) 
belonged  to  the  northern  kingdom,  even  if  their 
possession  was  not  undisputed,  as  was  the  case 
with  Ramah,  1  Kings  xv.  21 ;  2  Chron.  xiii.  19. 
Benjamin  is  probably  named  here,  therefore,  for 
another  reason  than  the  fact  that  he  and  Joseph 
were  children  of  the  same  mother.  In  that  case 
how  should  he  have  been  named  between  Eph- 
raim  and  Manasseh?  The  boundaries  of  the 
kingdom  were,  as  is  well  known,  unsettled, 
(comp.  Ewald,  Geschichte  des  Volkes  Israels;  3d 
edition,  p.  439  ff.  Hitzig,  Geschichte,  18G'.),  I, 
168  ff.)  It  must  not,  however,  be  overlooked 
that  sometimes  Joseph,  together  with  Israel,  (Ps. 
lxxxi.  5,  G)  or  Jacob  (Ps.  lxxvii.  16),  denotes  the 
whole  nation,  as  in  Obadiah  18,  (he  house  of  Jo- 
seph, along  with  the  house  of  Jacob,  is  con- 
trasted with  the  house  of  Esau  (ver.  10).  More 
than  this,  in  Amos  vii.  9,  15,  Isaac  appears  in 
place  of  the  designations  Jacob  and  Israel  which 
are  usual  elsewhere.  We  may  even  perhaps  as- 
sume that  a  preference  for  famous  names  of  old 
influenced  the  choice  of  names  (Ewald).  It  is 
scarcely  a  mere  geographical  mode  of  desig- 
nating the  northern,  southern,  and  eastern  coun- 


PSALM  LXXX. 


447 


try  that  is  intended  (Olshausen)  ;  and  certainly 
not  a  mere  random  poetical  selection  of  names 
(De  Wette).  The  expression  "restore  us,"  re- 
peated in  the  retrain,  could,  if  viewed  by  itself, 
certainly  allude  to  the  Babylonish  exile.  But  it 
does  not  force  us  to  such  an  hypothesis.  It  may 
also  mean  a  restoration  to  a  state  of  favor  with 
God,  and  the  change  in  ver.  15  leads  to  this  con- 
clusion. Moreover  the  expressions  employed  in 
vers.  7  and  13  f.  allude  to  oppressions  during 
the  residence  in  the  Promised  Land. 

[The  review  given  above  of  the  various  opi- 
nions held  as  to  the  time  when  this  Psalm  was 
composed,  will  afford  an  idea  of  the  difficulties 
which  surround  the  subject.  I  would  offer  an- 
other attempt  at  approximation.  Itcannothave 
been  composed  so  late  as  the  destruction  of  the 
kingdom  of  the  tea  tribes,  which  is  the  period 
defended  by  Hengstenberg.  The  burden  lying 
so  heavily  upon  the  Psalmist  is  evidently  not  the 
sufferings  of  any  one  portion  of  God's  people,  but 
the  desolation  of  t lie  whole.  All  Israel  (or  Jo- 
seph, Pss.  lxxvii.  16;  lxxviii.  9)  was  conducted 
safely  from  Egypt,  and  planted  like  a  goodly 
vine  in  Canaan,  when  it  took  root  and  filled  the 
land.  The  nation  then  formed  one  flourishing 
vine.  What  was  the  cause  of  the  sad  change  '! 
The  disunion  of  the  tribes.  The  Psalmist  evi- 
dently has  the  whole  number  of  the  tribes  in 
their  individual  integrity  before  him.  He  prays 
that  God  may  shine  upon  them  all  with  His  favor 
as  He  was  wont  to  do  of  old,  and  mentions  some 
of  them  by  name.  In  this  he  seems  to  have 
chosen  from  the  kingdom  of  Judah,  the  tribe  of 
Benjamin,  which  contained  Zion  and  the  Temple, 
and  which  suffered  more  than  did  the  tribe  of 
Judah  from  the  incursions  of  Syrian  or  Assyrian 
invaders,  whom  the  discord  among  the  tribes 
brought  upon  the  land.  For  the  last  named  rea- 
son also  he  mentioned  Ephraim  and  Manasseh, 
taking  also  into  consideration  the  favorite  name 
Joseph,  and  the  prophecies  relating  to  them  made 
in  Egypt.  It  is  natural  to  suppose  also  that 
greater  prominence  was  given  to  the  northern 
kingdom  on  account  of  its  waywardness  and  re- 
jection of  God,  and  he  prays  that  they  too  may  be- 
hold His  face  shining  from  the  Cherubim,  and  have 
His  favor  in  their  hearts.  The  contiguity  of  these 
three  tribes  to  one  another  may  also  suggest  an- 
other reason  for  the  selectiou.  The  order  in 
which  they  are  named  is  strange  at  first  sight. 
Perowne  thinks  that  it  was  adopted  because  it 
was  the  order  of  march  through  the  wilderness. 
This  is  too  remote  from  the  line  of  thought  and 
imagination  followed  in  the  Psalm.  I  would 
venture  to  suggest  a  reason  which  seems  to  me 
more  probable.  The  Psalmist  having  before  him 
the  tribes  to  be  mentioned  and  yearning  for  their 
union  as  part  of  God's  own  people,  places  Ben- 
jamin between  the  others,  embraced,  as  it  were, 
by  these  northern  tribes,  thus  expressing  his  de- 
sire that  such  a  union  should  be  realized.  Then, 
that  most  touching  refrain,  with  its  emotion  inten- 
sified by  each  repetition,  would  also  express  a  de- 
sire for  re-union.  "  Restore  us  again  to  what  we 
were  once,  when  Thy  face  shone  upon  us;  only 
so  can  we  be  saved."  This  view  of  the  origin 
of  the  Psalm  gives  to  the  latter  a  fulness  and 
beauty  of  meaning  of  which  it  is  otherwise 
shorn.     If  it  is  correct,  we  must  assume  that  the 


composition  took  place  between  the  reigns  of  Re- 
hoboam  and  Hezekiah,  and  at  some  period  when 
foreign  foes,  taking  advantage  of  the  distracted 
and  unsettled  state  of  the  whole  country,  in- 
flicted upon  it  those  blows  whose  sad  effects  are 
presented  in  the  poem.  The  reign  of  Ahaz  be- 
fore  the  captivity  of  the  ten  tribes  furnishes  a 
period  when  both  Israel  and  Judah  were  ha- 
rassed by  both  the  Syrians  ami  Assyrians  whose 
devastations  forcibly  suggest  to  us  the  figurative 
language  employed  in  the  Psalm. — J.  F.  M.] 

Vers.  2-6.  Appear,  strictly:  shine  ionn. — The 
expression  refers  to  a  Theophany  (Ps.  1.  2).  On 
the  Cherubim  see  on  Ps.  xiii.  11.  Ver.  5.  Until 
when  [E.  V.,  how  long],  with  the  preterite, 
must  be  explained  either  by  an  aposiopesis  (Olsh.) 
or  as  being  a  combination  of  the  question:  how 
lung  wilt  thou,  etc.  t  with  the  complaint:  how 
long  hast  thou,  etc.  f*  (Geier,  Hupfeld).  During 
the  praying,  that  is:  without  heeding  the 
prayer  (Sept.  and  most)  others:  against  the 
prayer  ;  the  incense  of  prayer  (Ps.  cxli.  2  ;  Rev. 
v.  8;  viii.  3)  being  overpowered  by  the  smoke 
of  wrath,  instead  of  overpowering  it,  Numb.  xvi. 
13  (Calvin,  Geier,  J.  H.  Michaelis,  Stier,  Heng- 
stenberg). But  it  is  more  correct  to  conceive 
the  prayers  as  not  being  able  to  pierce  through 
the  smoking  clouds  of  wrath  with  which  God 
had  enshrouded  Himself. — Ver.  0.  Bread  of 
tears  means  the  bread  which  consists  of  tears, 
(Ps.  xlii.  4)  ;  Dot  bread  wet  witli  tears.  In  ac- 
cordance with  this,  the  second  member  of 
the  verse  does  not  say  that  God  gives  to 
them  the  usual  measure  for  drinking  (literally: 
the  third  ;  the  third  part  of  a  larger  measure, 
Esa.  xl.  12)  filled  with  tears  for  them  to  drink 
(Lud.  de  Dieu,  De  Wette.  Von  Ortenberg),  but 
that  tears  constitute  their  drink  as  well  as  their 
food.  We  must  therefore  render  either:  a  mea- 
sure full  of  tears  (Hitzig).  or:  witli  tears  by  the 
measure;  that  is,  not  in  a  threefold  measure 
(Jerome,  Rosenmiiller)  but  :  in  great  measure 
(Sept.,  Hengst.,  and  others)  since  this  one-third 
measure,  however  small  it  might  be  thought  for 
other  purposes,  is  a  large  one  for  tears.  The  ac- 
cusative is  therefore  that  of  closer  definition, 
(Gesenius,  Olshausen,  Hupfeld,  Delitzsch). 

Ver.  7.  A  strife  does  not  mean:  object  of 
contention,  (most),  or  the  object  for  which 
the  neighboring  nations  contend  with  one  an- 
other; but:  the  object  against  which  they  di- 
rect their  upbvaidings.  taunts,  and  warlike  ef- 
forts (Muntinghe,  Hupfeld,  Delitzsch).  [It  would 
better  accord  with  the  tone  of  the  whole  Psalm 
to  understand  this  verse  in  the  former  sense. 
The  country  had  been  brought  so  low  by  fratri- 
cidal war  and  strife  that  the  tribes  around  it 
were  quarreling  for  its  possession.  The  picture 
is  thus  made  much  more  affecting.  Besides,  this 
is  more  in  accordance  with  the  primary  mean- 
ing of  [110.  It  also  agrees  better  with  the  se- 
cond member  of  the  verse.  If  the  people  were 
an  object  of  rage  and  enmity  of  the  heathen,  the 


*[Thia  method,  generally  adopted  in  all   tie-  cues  where 
this  phrase  ocenro,  is  grammatically  incorrect.    To  give  to 

the  wordd  the  sense  of  an  interjection  would  require  that  Ttf 

should  ho  treated  as  an  adverb  of  quantity,  which  of  course 
it  cunnot  be.  It  is  better  to  give  tlie  preterite  the  force  of 
past  time  continuing  through  the  present,  whose  termina- 
tion is  not  seen. — J.  J?.  M.] 


448 


THE  THIRD  BOOK  OF  PSALMS. 


latter  would  hardly  make  merry  over  them,  as 
in  the  other  case  they  might  do. — J.  F.  M.]  These 
neighbors  are  the  smaller  tribes  in  their  imme- 
diate vicinity  (Geier,  J.  H.  Michaelis,  Hengsten- 
berg,  Hupfeld).  rather  than  the  great  kingdom  of 
the  world  (De  Wette,    Olshausen,  Hitzig).     The 

last  word  of  ver.  7,  10*7,  is  not  to  be  changed 
into  *}S  after  Ps.  xxii.  8;  Neh.  ii.  19  (Baur),  or 
with  a  like  purpose  to  be  explained  as=over  us. 
(The  ancient  translators,  Clericus,  Venema,  and 
others) ;  but  is  the  so-called  dat.  commodi  =  for 
sport  to  themselves. 

[Ver.  10.  Instead  of  "  didst  cause  it  to  take 
deep  root,"  should  be,  "  and  it  struck  its  roots 
deep."  In  ver.  11a  literal  rendering  of  the  last 
words  would  be:  "  cedars  of  God."  Alexander: 
"Some  interpreters  suppose  the  southern  range 
of  mountains  west  of  Jordan,  sometimes  called 
Mount  Judah  or  the  Highlands  of  Judah,  to  be 
here  specifically  meant  and  contrasted  with  the 
Cedars  of  Lebanon,  the  northern  frontier  of  the 
Land  of  Promise,  just  as  Lebanon  and  Kadesh 
are  contrasted  in  Ps.  xxix.  5-8.  That  Lebanon, 
though  not  expressly  mentioned,  is  referred  to, 
appears  probable  from  the  analogy  of  Ps.  xxix. 
5;  xcii.  13;  civ.  16.  The  literal  fact  conveyed 
by  all  these  figures  is  the  one  prophetically  stated 
in  Gen.  xxviii.  14;  Deut.  xi.  24;  Jos.  i.  4."  De- 
litzsch  :  "The  '  cedars  of  God  '  are  the  cedars  of 
Lebanon,  as  monuments  of  the  creative  power  of 
God."— J.  F.  M.] 

The  wild  boar  (ver.  14,  comp.  Jer.  v.  6),  is 
regarded  by  many  as  an  emblem  of  the  Assyrian 
king,  like  the  fly  (Isa.  vii.  18),  or  as  the  Nile- 
horse,  sea-serpent,  and  crocodile  are  those  of 
Egypt  (Ps.  lxviii.  31;  Isa.  xxx.  6;  Ezek.  xxix. 
3),  and  the  eagle  that  of  Nebuchadnezzar  (Ezek. 
xvii.)  This,  however,  is  not  certain.  The  Rab- 
bins refer  the  expression  to  Seir-Edom,  anu  the 
wild  beast  (or:  stirring  thing)  of  the  field,  to  the 
Arabs  dwelling  in  tents,  according  to  Gen.  xvi. 
12.  The  suspended  $  in  the  word  "\gj|l?  (out  of 
the  forest),  is  so  explained  by  some  Rabbins  as 
to  show  another  reading,  namely  "IN'D  =out  of 
the  river,  comp.  Judges  xviii.  30;  but  it  belongs 
to  the  category  of  large  and  small  letters,  and  ac- 
cording to  tract.  Kidduschin  30  a,  is  intended  to 
mark  the  middle  letter  of  the  Psalter  (Geier,  Ur- 
schrift  und  Uebersetzungen  der  Bibel,  1857,  p.  259) 
as  in  Lev.  xi.  42,  a  1  marks  the  middle  letter  of 
the  Pentateuch.  But  the  Agin  suspensum  may  be 
merely  the  result  of  a  later  correction  (Delitzsch), 
since  a  Phoenician  inscription  has  V  =  forest- 
wood  (Levy,  Phoniz.  Worterbuch,  p.  22.  Schro- 
der, Die  phoniz.  Sprache,  1869,  pp.  19,  98)  and 
the  3  written  large  in  ver.  16  appears  to  be  the 
consequence  of  a  necessary  erasure.  On  the  dif- 
ferent mystical  meanings  attached  to  this  sus- 
pended letter  by  the  Jews,  see  Buxtorf,  Tiberias, 
c.  16,  p.  172. 

Vers.  16ff.  Protect  what  thy  right  has 
planted. — [E.  V.,  The  vineyard  which  thy  right 
hand  hath  planted].  The  Hebrew  word  HiD 
might,  be  a  noun  (many  old  expositors,  also  Ro- 
senmiiller,  Stier,  Ewald,  Hitzig)  =  its  slip,  twig, 
or  better:  its  stem  (Boltcher)  depending  upon  the 
verb  of  the  preceding  verse.  But  if  it  be  taken 
as  an  imperative  (Sept.,   Luther,   and   others), 


then  it  is  to  be  taken  from  a  verb  JJD,  cognate 
with  13J  =  to  cover,  protect  fHupf.,  Delitzsch). 
This  is  better  than  to  take  it  from  J12  =  to  set 
upright,  to  uphold  (Hengst.)  since  verbs  of  caring 
can  be  construed  both   with   the  accusative  and 

with  **)$_  (here  with  both).— The  son  [E.  V., 
branch],  ver.  16  b,  is  probably  not  the  vegetable 
branch,  as  in  Gen.  xlix.  22  (Kimchi,  Ewald,  and 
others),  but  as  in  ver.  18  the  people  of  Israel, 
in  the  same  sense  as  Ex.  iv.  22,  Hos.  xi.  1. 
The  transition  from  the  figurative  to  the  literal 
mode  of  designation  is  however,  first  prepared 
in  this  verse.  In  ver.  17,  they  are  intermingled 
as  is  often  the  case  in  strongly  emotional  passa- 
ges ;  for  the  fern,  participles  refer  back  to  JDJ 
while  in  the  second  member  of  the  verse,  the 
Israelites,  who  in  their  totality  constitute  the 
vine,  are  mentioned  in  the  plural,  and  that  in 
an  expression  which  describes  their  condition 
xnore  literally  than  figuratively.  Then  in  ver. 
18  the  foregoing  circle  of  images  is  dropped. 
The  people  are  first  termed  nj"p'~BPK  in  allu- 
sion to  the  name  Benjamin,  and  then  D"tK~"]3  as 
members  of  the  helpless  human  race.  The 
former  designation  may  bear  reference  to  God's 
having  with  His  right  hand  gained  them  for 
Himself,  (Kimchi,  Luther,  Rosenmuller.)  or 
planted  and  reared  them  (Calvin,  Stier,  De  Wette, 
Hupfeld  and  others).  But  possibly  it  alludes  to 
Israel's  standing  at  God's  right  hand  (Aben 
Ezra,  Geier,  J.  H.  Mich.,  Hengst.,  Del.,  Hitzig) 
as  his  favorite  (Gen.  xliv.  20;  Deut.  xxxiii.  8, 
12).  [Alexander :  '■'The  man  of  thy  right  hand 
may  either  be,  the  man  whom  thy  power  has 
raised  up  or  the  man  who  occupies  the  post  of 
honor  at  thy  right  hand.  That  the  words  were 
intended  to  suggest  both  ideas,  is  a  supposition 
perfectly  agreeable  to  Hebrew  usage.  A  more 
doubtful  question  is  that  in  reference  to  the  first 
words  of  the  sentence,  let  thy  hand  be  upon  him, 
whether  this  means  in  favor  or  in  wrath.  The 
only  way  in  which  both  senses  can  be  reconciled 
is  by  applying  the  words  to  the  Messiah  as  the 
ground  of  the  faith  and  hope  expressed.  Let 
thy  hand  fall  not  on  us,  but  on  our  substitute. 
Compare  the  remarkably  similar  expressions 
in  Actsv.  31."— J.  F.  M.J 

DOCTRINAL   AND   ETHICAL. 

1.  Even  in  the  midst  of  the  direst  calamities  we 
can  trust  ourselves  to  God's  guidance,  and  com- 
mit ourselves  to  him  with  full  confidence  as  soon 
and  as  long  as  we  are  persuaded  of  His  watchful 
live  and  faithfulness  as  our  Shepherd,  arid  of  His 
sui  eme  power  exalted  above  all  earthly  and 
heavenly  might.  But  it  is  above  all  important 
for  the  suffering  and  oppressed  that  God  should 
man  festsuch  a  guidance  by  changing  their  con- 
dition which  is  so  bitter  and  distressing.  And 
he  who  belongs  to  God's  Church  knows  right 
well  how  much  such  a  change  is  hindered  by 
the  sins  of  men,  and  how  little  the  sinner  is  en- 
titled to  it.  Accordingly  the  most  urgent  and 
important  need  is  that  of  the  shedding  forth  of 
God's  favor.  Only  by  this  can  the  true  relation 
to  Him  be  restored.  And  that  may  be  gained 
by  prayer. 


PSALM  LXXX. 


449 


2.  The  contemplation  of  the  Divine  nature  helps 
us  greatly  in  our  strivings  after  greater  delight 
and  increased  support  in  prayer.  The  abundant 
manifestations  of  that  glory  with  the  many  com- 
forting aspects  of  each  can  never  be  sufficiently 
kept  before  the  soul.  In  this  exercise  there  can 
be  no  tedious  verbosity,  no  useless  superfluity 
of  words,  no  heathenish  or  childish  babbling. 
"It  is  all-important  in  prayer,  that  God  appear 
before  the  soul  iu  the  full  glory  of  His  nature. 
Only  by  pouring  out  into  the  bosom  of  such  a 
God  as  this  our  complaints  and  entreaties,  can 
requital  be  found."  (Ilengstenberg). 

3.  Not  less  important  and  consoling  is  the  reflec- 
tion, that  God  is  not  disposed  to  destroy  or 
abandon  the  work,  begun  out  of  mercy,  in  and 
with  His  Church,  but  remains  ready  to  complete 
it,  in  so  far  as  her  welfare  depends  upon  the 
manifestation  of  His  favor,  and  according  as  she 
places  herself  penitently  and  believingly  undei' 
the  protection  and  care  of  God,  whom  she  cans  >t 
cease  to  praise  as  her  Founder  and  Preserver, 
but  to  whom  she  has  ever  cause  to  render  thanks 
for  what  He  has  planted,  reared,  and  blessed  in 
her.  Thus  feeling  and  acting,  she  can,  even  in 
the  troubled  present,  draw  lively  hope  of  future 
aid  and  fresh  deliverances  from  the  recollection 
of  former  experiences  of  blessing  and  seasons  of 
mercy. 

nOMILETICAL   AND    PRACTICAL. 

If  thou  wouldst  have  God  for  thy  Shepherd, 
keep  close  to  His  flock. —  To  crave  God's  assist- 
ance and  to  strive  against  His  will,  ar.  acts 
which  do  not  agree. — He  upon  whom  God's  face 
is  to  shine  must  turn  himself  towards  it. — po  long 
as  men  are  without  a  reconciled  God,  the  whole 
world  cannot  give  them  the  least  help. — Tears 
are  not  the  worst  food;  let  them  only  not  be 
food  for  ever. — God  has  not  only  planted  His 
vine  ;    He  protects  it  too,  and  makes  it  grow. 

Starke:  We  can  indeed  thrust  ourselves  into 
misfortune,  but  it  is  not  in  our  power  to  bring 
ourselves  out.  How  good  it  is  for  us  to  have 
a  God,  who  can  and  will  bring  us  back  to  pray- 
ers of  penitence! — It  is  ingratitude  that  we 
should  have  God  near  to  us,  as  He  is  indeed  near 
at  all  times  and  in  all  places,  and  hat  we  do  not 
implore  His  help. — If  God  appears  to  be  angry 
with  the  prayer  of  His  people,  because  He  does 
not  give  heed  to  it  at  once,  must  He  not  be  angry 
indeed  with  a  prayer,  which  is  offered  without 
repentance  or  faith  ? — The  violence  of  our  ene- 
mies harasses  us,  but  God  stren^-rens  us;  afflic- 
tion makes  it  dark  for  us  but  G  l's  mercy  makes 
it  bright;  men  destroy  us,  but  through  God's 
goodness  we  are  revived  and.  preserved  from 
despair. — From  a  vine,  that  We  have  planted, 
we  expect  not   only  leaves,  but  grapes ;  so  it  is 


not  enough  that  Christians  have  the  leaves  of 
good  works  to  show  ;  God  seeks  also  good  fruits. 
0  that  He  might  find  them  in  all! — So  long  as 
God  keeps  over  a  place  His  protecting  hand  all 
goes  well:  but,  if  for  the  sins  of  the  inhabitants 
He  draws  it  away  only  a  little,  then  everything 
tends  to  ruin. — We  live  that  we  may  worship 
God,  and  He  who  does  not  call  upon  His  name  is 
not  worthy  to  live  — If  God  did  nut  perform  the 
chief  part  in  nurturing  and  perpetuating  the 
vine,  all  the  care  of  the  husbandman  would  be 
in  vain. — Arndt:  The  Shepherd  of  Israel — how 
we  are  to  trust  ourselves  to  His  protection  and 
presence,  and  worship  Him  in  His  holiness. — 
Friscii:  Where  the  spiritual  vineyard  is  pre- 
served in  bloom  and  luxuriance,  there  the  tem- 
poral vineyard  will  flourish  too. — Kikger:  We 
are  to  mark  with  special  care  the  names  which 
are  given  to  God  in  His  word  and  by  which  we 
are  to  call  upon  Him  iu  all  our  troubles. — Gr/HN- 
ther:  The  Church  of  God  has  many  more  times 
of  distress,  than  years  of  glory  upon  earth. — 
Diedricu:  The  ungodly  do  not  ask  for  the  help 
of  God,  but  the  righteous  cannot  live  without  it, 
and  keep  asking  day  and  night:  how  long.'  how 
long? — Taube-  Light,  love,  life,  these  are  es- 
sential attributes  of  the  Divine  nature  which 
mutually  repose  upon  one  another.  When  He 
comes  forth  clothed  with  them,  and  manifests 
Himself,  it  becomes  bright,  we  feel  His  love,  we 
live.  But  when  He  retires  within  Himself,  it  is 
night,  we  feel  His  wrath,  we  die. — Appuhn 
(At  the  Reformation  festival):  We  observe  to- 
day (1)  a  thanksgiving,  for  we  call  to  mind  the 
establishment,  the  prosperity  and  extension  of 
our  German  Evangelical  Lutheran  Church,  (2)  a 
day  of  humiliation,  for  we  have  to  recall  forsaken 
confession,  mournful  divisions  and  lamentable 
insubordination  ;  (3)  a  day  of  prayer,  for  we 
take  our  stand  upon  God's  honor,  power,  and 
mercy. 

[Matt.  Henry:  (1)  No  salvation  but  from 
God's  favor,  (l!)  no  obtaining  favor  with  God 
unless  we  are  converted  to  Him,  (3)  no  conver- 
sion to  God  but  by  His  own  grace. — We  cannot 
call  upon  God's  name  in  a  right  manner,  unless 
He  quicken  us;  but  if.  is  He  who  puts  life  into 
our  souls,  who  puts  liveliness  into  our  prayers. 
Scott:  The  vine  cannot  be  ruined  nor  any 
fruitful  branch  perish:  but  the  unfruitful  will 
be  cut  off  and  cast  into  the  fire. 

Bishop  Hor.ne  :  The  end  of  our  redemption  is 
that  we  should  serve  Him  who  hath  redeemed 
us  and  "go  back"  no  more  to  our  old  sins. 
That  soul  which  has  been  quickened  and  made 
alive  by  Christ,  should  live  to  His  honor  and 
glory  ;  that  mouth  which  hath  been  opened  by 
Him,  can  do  no  less  than  show  forth  His  praise, 
and  "call  upon"  His  saving  "name." — 
J.  F.  It]. 


29 


450 


THE  THIRD  BOOK  OF  PSALMS. 


PSALM  LXXXI. 

To  the  chief  Musician  upon  Gittith,  A  Psalm  of  Asaph. 

2  Sing  aloud  unto  God  our  strength : 

Make  a  joyful  noise  unto  the  God  of  Jacob. 

3  Take  a  psalm,  and  bring  hither  the  timbrel, 
The  pleasant  harp  with  the  psaltery. 

4  Blow  up  the  trumpet  in  the  new  moon, 

In  the  time  appointed,  on  our  solemn  feast  day. 

5  For  this  was  a  statute  for  Israel, 
And  a  law  of  the  God  of  Jacob. 

6  This  he  ordained  in  Joseph  for  a  testimony, 
When  he  went  out  through  the  land  of  Egypt : 
Where  I  heard  a  language  that  I  understood  not. 


7  I  removed  his  shoulder  from  the  burden : 
His  hands  were  delivered  from  the  pots. 

8  Thou  calledst  in  trouble,  and  I  delivered  thee; 
I  answered  thee  in  the  secret  place  of  thunder : 
I  proved  thee  at  the  waters  of  Meribah.     Selah. 

9  Hear,  O  my  people,  and  I  will  testify  unto  thee : 

unto  me; 

10  There  shall  no  strange  god  be  in  thee; 
Neither  shalt  thou  worship  any  strange  god. 

11  I  am  the  Lord  thy  God, 

Which  brought  thee  out  of  the  land  of  Egypt: 
Open  thy  mouth  wide,  and  I  will  fill  it. 

12  But  my  people  would  not  hearken  to  my  voice; 
And  Israel  would  none  of  me. 

13  So  I  gave  them  up  unto  their  own  hearts'  lust: 
And  they  walked  in  their  own  counsels. 


0  Israel,  if  thou  wilt  hearken 


14  Oh  that  my  people  had  hearkened  unto  me, 
And  Israel  had  walked  in  my  ways  ! 

15  I  should  soon  have  subdued  their  enemies, 
And  turned  my  hand  against  their  adversaries. 

16  The  haters  of  the  Lord  should  have  submitted  themselves  untc  him : 
But  their  time  should  have  endured  for  ever. 

17  He  should  have  fed  them  also  with  the  finest  of  the  wheat : 
And  with  honey  out  of  the  rock  should  I  have  satisfied  thee. 


EXEGETICAL  AND  CRITICAL. 

Contents  and  Composition.  On  the  super- 
scription see  Introd.  \  12,  No.  7.  The  Psalm 
falls  into  two  divisions  of  such  distinct  charac- 
ters, that  Olshausen  has  been  led  to  assume  the 
existence  of  two  poems  originally   distinct,  the 


second  of  which,  moreover,  has  been  mutilated 
at  the  beginning  and  end.  But  the  first  section, 
vers.  2-6,  forms  the  introduction  to  the  second, 
vers.  7-17,  which  in  the  form  of  a  declaration 
from  God  Himself,  contains  an  exhortation  ad- 
dressed to  the  Church  bidding  them  celebrate  a 
certain  festival  in  a  manner  pleasing  to  Him. 
For  after  a  demand  for  joyful  celebration,  with 


PSALM  LXXXI. 


451 


music  of  all  kinds,  which  in  ver.  2  is  directed  to 
the  whole  people  (Ezra  iii.  11,)  there  follows  in 
ver.  3,  one  addressed  to  the  Levites  (2  Chron.  v. 
12);  and  lastly,  in  ver.  4,  one  to  the  Priests 
(Numb.  x.  10;  2  Cbron.  vii.  6),  while  in  vers. 
5  and  0  this  summons  is  supported  by  an  allu- 
sion to  the  Divine  institution  of  the  festival. 
Then  begins  the  exhortation  placed  in  the 
mouth  of  Jehovah  Himself,  attention  being  called 
tothe  blessings  which  the  festival  was  designed  to 
commemorate  (vers.  7,  8).  Upon  this  is  based  a 
demand  for  His  exclusive  worship  in  Israel  (vers. 
9-11).  A  complaint  of  former  disobedience  is 
then  introduced,  (vers.  11,  13),  which  is  followed 
by  a  desire  for  present  and  future  obedience,  en- 
forced and  impressed  upon  the  minds  of  the  peo- 
ple by  the  promise  of  abundant  blessing  (vers 
14-17). 

The  reference  to  the  historical  circumstances 
attending  the  establishment  of  the  festival  is 
favorable  to  the  supposition  that  the  Passover  is 
intended,  as  the  one  which  begins  with  the  full 
moon  of  the  month  Nisan  (Venema,  De  Wette, 
llengst.,  Delitzsch,  Hitzig).  For  ver.  6  does 
not  speak  of  the  Exodus  from  Egypt  (The  an- 
cient translators,  Aben  Ezra,  Luther,  Geier, 
Foster)  or  of  the  march  of  Joseph=Israel 
through  the  land  of  Egypt,  that  is,  through  the 
midst  of  the  country  before  the  eyes  of  the  Egyp- 
tians while  they  were  unable  to  prevent  them, 
(Calvin,  Rudinger,  Hengstenberg),  but  of  the 
passing  of  God  against  or  over  the  land  in  con- 
nection with  the  slaying  of  the  first-born  (Kim- 
chi  and  most  of  the  recent  commentators). 
Without  this  historical  reference,  we  would  be 
inclined  to  think  of  the  feast  of  Tabernacles 
(Hupfeld  and  must  of  the  ancients  after  the  Tar- 
gum  and  Talmudical  tradition)  for  this  was 
oelebrated  during  the  full  moon  of  the  month 
Tischri,  whose  new  moon  began  the  civil  year  of 
the  Jews,  the  day  of  the  sounding  of  trumpets, 
(Lev.  xxiii.  24;  Numb.  xxix.  1),  to  which  ver 
4  a  seems  expressly  to  allude  But  it  is  to  be 
remarked,  against  this  supposition,  that  all  the 
new-moons  were  distinguished  as  sacred  days 
not  only  by  sacrifices  (Numb,  xxviii.  If)  but 
also  by  trumpet  blowing  (Numb.  x.  10).  Hence 
there  are  no  better  means  of  deciding  afforded  by 
the  latter,  than  by  the  expression:  "day  of  our 
feast."  For,  though  the  feast  of  Tabernacles  is 
frequently  named  simply  "  the  feast "  (  Jnri)  yet 
this  expression  denotes  also  the  Passover  (Ex. 
xii.  14:  Numb,  xxviii.  17,  comp.  Is.  xxx.  29, 
and  Hitzig  on  Ezek.  xlv.  21),  and  the  assertion 
of  Hupfeld  [De  primitiva  et  vera  festorum  apud 
Hebr.  raiione  1851),  that  the  solemn  character 
of  the  Passover-festival  excluded  the  manifesta- 
tions of  joy  fulness,  and  that  what  is  said  on  the 
subject  in  2  Chron.  xxx.  20f.  is  to  be  rejected 
as  unhistorical,  has  not  been  allowed  to  pass 
uncontradicted  (comp.  Delitzsch  on  the  pass- 
over-rites  during  the  period  of  the  Second 
Temple  in  the  Zeitschrift  fur  luth.  Kerche  und 
Theologie  1865).  The  original  significance  of 
the  festival  spoken  of,  lying,  as  it  does  here,  be- 
yond the  field  of  the  historical  retrospect,  does 
not  come  into  view  as  bearing  upon  the  obser- 
vance of  the  feast,  or  the  reference  of  the  Psalms 
to  the  latter  generally.  There  is  therefore  no 
importance  to  be  attached  to  the  remark  of  De- 


litzsch that  the  feast  of  tabernacles  appears  in  the 
earliest  giving  of  the  law  (Ex.  xxiii.  16;  xxxiv. 
22),  as  the  feast  of  the  ingathering  of  the  har- 
vest, and  that  it  did  not  receive  its  historical 
connection  with  the  journeying  through  the 
wilderness  until  the  addition  was  made  refer- 
ring to  the  celebration  of  the  festival  in  Canaan 
(Lev  xxiii.  3'.t-44).  But  the  fact  that  the  great 
day  of  Atonement  fell  upon  the  tenth  of  Tischri 
is  certainly  of  importance.  For  if  the  Psalmist, 
were  speaking  of  the  feasts  of  that  month  it 
would  surely  be  surprising  that  no  allusion  was 
made  in  the  Text  to  ibis  day.  which  tell  directly 
between  the  new  and  the  full  moon.  It  is  also 
in  favor  of  Nisan,  that  the  rejoicing,  which  be- 
gins on  its  new-moon  as  the  first  day  of  the  sticrcd 
new  year,  could  be  united  without  any  interrup- 
tion to  that  of  the  full  moon  and  its  festival. 
This  connection  between  the  two  would  be  dis- 
tinctly expressed,  if  the  words  "at  the  full 
moon"  could  be  placed  at  the  end  of  the  verse 
(Hupfeld).  But  such  a  transposition  would  be 
too  violent.  The  juxtaposition,  however,  of  the 
new  and  the  full  moon  does  not  compel  us  either 
to  assume,  that  this  Psalm  was  intended  to  be 
sung  at  both  feasts  (Muntinghe,  Rosenmiiller), 
Or  to  explain  the  words  which  denote  the  new 
moon,  as  referring  to  the  month  generally.  (Ve- 
nema, Hengstenberg)  It  is  only  the  blowing  at 
the  new  and  the  full  moon  that  is  spoken  of,  and 
the  former  could,  without  prejudice  to  its  special 
meaning,  be  mentioned  here  also  as  the  formal 
proclamation  (Maurer)  of  the  great  festal  day 
which  fell  in  the  same  month.  For  the  usual 
rendering:    "in  the  day  of  our  feast,"  is  wrong. 

Because  7  is  used  and  not  3  it  must  mean : 
against,  or,  for  (Gen.  vii.  14  ;  Job  xxi.  30).  Nor 
are  we  instead  of,  "in  the  full  moon"  (after  the 
analogy  of  the  Syriac  since  De  Dieu)  to  trans- 
late indefinitely  "at  the  appointed  time"* 
(Sept.  Vulg.,  Aben  Ezra  and  others),  or  even 
"in  the  new  moon  as  in  the  day  of  the  moon's 
being  covered"  (according  to  the  Talmudical 
explanation). 

[The  explanation  of  D'ln  in  ver  4  given  by 
Hengstenberg  and  referred  to  above,  namely, 
that  it  means  the  month,  and  that  consequently 
"  the  month  is  first  named,  and  then  the  parti- 
cular part  of  it"  seems  to  me  to  be  more  natural 
than  Dr.  Moll's  supposition.  The  verse  seems 
to  have  been  an  imitation  of  the  formula,  em- 
ployed in  Lev.  xxiii.  5,  and  frequently  in  the 
designation  of  any  particular  feast  day.  This 
view  is  also  adopted  and  defended  by  Alexander. 
An  additional  reason  may  b)  given  for  this  sense 
of  the  word.  The  historical  allusions  plainly  re- 
quire that  the  Passover  be  understood  as  the 
least  in  question.  All  the  various  opinions 
and  needless  discussions  thereon  have  arisen 
from  the  assumption  that  the  word  must  mean 
"new  moon,"  which  naturally  suggests,  as  shown 
above,  the  feast  of  Tabernacles. — J.  F.  M.] 

On  the  instruments  comp.  Introd.,  \  11.  The 
timeof  the  composition  can  only  be  interred  ap- 
proximately from  the  fact  that  essential  points 
of  agreement  with    Pss.  lxxvii.  and  lxxviii.   lead 

*  [So  tli.-  Engl.  V.-i>.  in  this  tin-  rool  is  Blip] — il  to  be 
cognate  with  ODD  to  divide  out.  lint  the  Syriac  Kao 
(comp.  HDD  .  th?  full  moon,  as  lining  covered  furnishes  the 
key  to  the  right  un-uuius:. — J.  t'.  M.j 


452 


THE  TniRD  BOOK  OF  PSALMS. 


us  to  refer  them  all  to  one  and  the  same  author. 
The  desultory  character  of  the  poem,  and  the 
circumstance  that  God  addresses  the  Church  in 
the  declaration  concerning  the  feast,  are  both 
conditions  which  suit  the  prophet-singer  Asaph. 
According  to  Talmudical  tradition  this  Psalm 
was  also  The  Jewish  new-year  Psalm,  and  in  the 
weekly  liturgy  of  the  Temple  was  to  be  sung  on 
Thursday  as  Ps.  lxxxii.  on  Tuesday. 

[The  following  is  Dr.  Alexander's  rendering 
of  ver.  4,  on  which  compare  the  remarks  above  : 
"  Blow,  in  the  month,  the  trumpet  at  the  full 
moon,  on  the  day  of  our  feast." — J.  F.  M.] 

Ver.  6.  I  heard  a  language  that  I  under- 
stood not. — In  this  Psalm  as  in  many  lyrico- 
prophetical  utterances  of  the  Old  Testament  God 
and  the  poet  are  alternately  the  speakers.  It 
would  be  altogether  unnatural  to  introduce  be- 
tween them,  without  any  notice  whatever,  the 
people,  first  designated  Joseph,  as  here  speaking 
also,  and  to  make  them  say  that  they  had  heard 
a  language  spoken  in  Egypt,  which  they  did  not 
understand.  (The  form  ^Dl'rr  is  used  poetically 
after  the  analogy  of  compound  names  beginning 
with  fiT).  It  is  true  indeed  that  in  other  places 
(Deut.  xxviii.  49;  Isa.  xxxiii.  19;  Jer.  v.  15; 
Psalm  cxiv.  1)  great  importance  is  attached  to 
this  in  order  to  set  forth  the  blessings  of  deli- 
verance from  the  oppression  of  a  strange-speak- 
ino-  people  and  of  the  possession  of  a  home  freed 
from  foreign  occupation.  It  is  also  allowable  to 
give  a  turn  to  the  sentence,  by  connecting  it 
with  the  foregoing  infinitive  (Ewald),  which  is 
unassailable  on  grammatical  grounds,  instead  of 
supplying,  incorrectly,  the  adverb  of  place: 
"where"  (Hengstenberg  and  most  of  the  an- 
cients) which  owes  its  origin  to  the  false  refe- 
rence of  the  "  going  forth"  to  the  people  of  Is- 
rael. But  even  if  the  people  could  be  considered 
as  the  subject,  the  language  heard  and  unknown, 
that  is,  strange  to  them,  when  God  went  forth 
against  the  land  of  Egypt,  could  not  have  been 
the  Egyptian  language,  which  they  had  listened 
to  for  430  years.  With  this  connection  of  the 
clauses  it  would  be  much  more  correct  to  under- 
stand the  language  of  God  (Lud.  de  Dieu,  Kos- 
ter)  in  the  judgment  inflicted  upon  Egypt  heard 
by  the  Israelites  and  not  understood  by  them. 
But  if  we  assume  that  it  is  God's  speaking  that 
is  mentioned,  and  consider  the  Psalmist  as  the 
one  who  hears,  it  is  then  most  natural  to  take 
the  sentence  as  independent,  and  to  understand  it 
of  the  language  of  revelation.  But  the  Psalmist 
does  not  say  that  he  is  now  hearing  the  unknown 
voice  uttering  what  follows  (De  Wette).  God 
does,  it  is  true,  utter  what  follows,  and  His 
words  are  the  contents  of  what  is  heard.  But 
this  utterance  is  neither  cited  as  being  His,  nor 
introduced  as  a  revelation  made  suddenly  (Doder- 
derlein,  Muntinghe,  Olshausen).  It  is  rather 
presented  in  such  a  manner  that  the  prominence 
is  not.  given  to  what  is  sudden,  unexpected,  or 
overpowering  in  the  communication,  on  account 
of  which  the  recipient  of  it  is  unable  to  tell  how 
it  is  made,  but  to  the  character  of  the  language  of  re- 
velation, as  not  coming  within  the  range  of  human 
acquirement  as  other  kinds  of  speech  do.  For 
HSJy  denotes  neither  a  special  declaration  nor  the 
voice  by  which  it  is  pronounced,  but  primarily 


the  lips,  then  (as  also  the  tongue),  dialect,  idiom, 
language  in  its  special  signification  (Bottcher, 
Proben,  p.  50) ;  and  ^T  expresses  knowing  by 
investigation,  proof,  or  study.  By  this  expla- 
nation:  "language  of  such  a  kind,  as,  etc.,'"  we 
avoid  the  difficulty  which  results  from  supplying 
a  genitive  of  the  person,  which  is  certainly  ad- 
missible linguistically.  For,  in  the  present  con- 
nection, the  language  or  kind  of  speech  of  one 
not  known  by  the  Psalmist  (or  by  the  Israelitish 
Church)  would  only  suggest  again  to  us  a  spirit- 
voice,  or  that  speaking,  or  the  sound  of  a  lip  was 
heard,  while  the  form  could  not  be  distinctly 
seen,  nor  the  face  be  recognized  (Job  iv.  12). 
For  there  is  no  ground  given  in  the  coatext  for 
maintaining,  by  referring  to  Ex.  vi.  2,  that  God 
Himself  is  meant,  who  in  His  name  and  nature 
is  both  known  and  unknown  (Delitzsck).  The 
context  rather  refers  to  the  "testimony"  given 
by  God,  which  is  authentically  explained  by  Him 
in  the  sequel  (Hupfeld).  [Perowne:  "The  in- 
terpretation which  regards  the  language  here 
spoken  of  as  the  voice  of  God,  and  as  virtually 
given  in  the  following  verses,  is  now  that  most 
commonly  adopted."  To  express  this  we  must 
omit  the  italicized  where  of  the  English  Version, 
and  make  the  words  form  an  independent  sen- 
tence.—J.  F.  M.] 

Vers.  7,  8.  Carrying-basket  [E.V.:  pots].  Si- 
milar baskets  are  not  only  found  represented  on 
Egyptian  monuments,  but  there  are  also  inscrip- 
tions which  mention  the  Aperin  (D'Hjy)  who 
dragged  stones  to  the  great  watch-tower  (Papy- 
rus Leydensis,  I.,  346)  or  to  the  treasure-house 
(id.  I.,  349,  following  Lauth)  of  the  city  of 
Rameses.  But  the  translation:  pot,  is  also  al- 
lowable (many  following  Isaaki  and  Kimchi)  with 
reference  to  the  work  of  the  Israelites  in  clay, 
(Ex.  i.  14).— The  veil  of  the  thunder  [E. 
V.,  secret  place  of  thunder]  is  not  the  clouds  ge- 
nerally, which  in  several  theophanies  (Ps.  xviii. 
12;  Hab.  iii.  4)  are  mentioned  as  veiling  the  ma- 
jesty of  God,  and  at  the  same  time  manifesting 
it;  but  the  cloudy  and  fiery  pillar  (Ex.  xiii.  21), 
from  out  of  which  God  wrought  His  wonders 
against  the  Egyptians  in  the  passage  of  the  Red 
Sea,  Ex.  xiv.  19  f.  (most,  following  Kimchi). 
For  along  with  the  first  great  miracle  of  the 
journey  the  second  is  mentioned,  the  water 
smitten  from  the  rock  (Ex.  xvii.  17).  By  em- 
ploying the  local  designation  "water  of  Meri- 
bah  "  =  water  of  strife,  as  well  as  by  the  words 
"  I  proved  thee,"  the  way  is  prepared  for  the  re- 
proach which  follows  (Hengst.),  and  the  unbe- 
lief and  ingratitude  of  the  Israelites  at  that  time 
pointed  out  (Luther). 

Vers.  11,  12.  Open  wide  thy  mouth. — It  is 
against  the  context  to  refer  this  expression  to 
hunger  for  God's  word,  and  to  the  desire  to  ap- 
propriate God's  laws  as  the  bread  of  life  and  the 
food  of  the  soul,  Ps.  cxix.  131;  Jer.  xv.  16; 
Ezek.  ii.  8  (Targum.,  Schnurrer).  For  the 
words  serve  as  -a  poetical  momentum  to  raise 
into  prominence  the  idea  of  God's  readiness  to 
satisfy  all  needs  (Hupfeld),  but  have  their  real 
ground  in  this  truth,  that  the  feeling  of  need  and 
desire  for  its  satisfaction  must  be  accomplished 
by  a  confession  of  our  own  inability  to  accom- 
plish this  end.  [Ver.  12.  Perowne:  "So  I  gave 
them  up.     The  word  is  used  of  the  letting  go  of 


PSALM  LXXXI. 


453 


captors,  slaves,  etc.,  of  giving  over  to  sin.  Job 
viii.  4.  Tliis  is  the  greatest  and  most  fearful  of 
all  God's  punishments.  Comp.  Ps.  lxxviii.  29. — 
Stubbornness.  The  word  occurs  once  in  the  Pen- 
tateuch, Deut.  xxix.  18,  and  several  times  in  Je- 
remiah. The  English  Version  renders  it  here 
lusts,*  and  in  all  the  other  passages,  imagination, 
but  wrongly." — J.  F.  M.] 

Vers.  16  f.  Their  time  is  not  the  evil  time  of 
the  haters  of  God  (Theodoret,  Isaaki,  Aben  Ezra) 
but  the  lifetime  of  the  Israelites  (Kimchi)  and 
that  as  a  people  (Hitzig),  Ps.  lxxxix.  30,  87.  The 
last  verse  has  an  unmistakable  allusion  to  Deut. 
xxxii.  13.  In  that  passage  there  follows  besides: 
"oil  out  of  the  .flinty  rock."  Honey  out  of  the 
rock  is  probably  not  wild  honey,  as  an  emblem 
of  good  things  obtained  without  labor,  or  as  de- 
scribing the  fertility  of  the  country.  But  the 
later,  which  is  frequently  mentioned  as  a  type 
of  the  Divine  blessing,  is  distinguished  as  some- 
thing extraordinary  and  preternatural  by  this  hy- 
perbolical expression.  A  change  of  "MX  into 
^■l^  after  Prov.  xvi.  21  (Olshausen)  is  conse- 
quently unnecessary.  But  the  slight  change  in 
the  pohuing  by  which  the  vav  conversive  be- 
comes vav  copulative  (Olshausen)  is  quite  natu- 
ral. In  this  case  the  promise  is  continued,  and 
this  continuation  was  not  merely  to  be  expected, 
but  the  transition  to  the  third  person  (occasioned 
by  the  naming  of  Jehovah  in  the  preceding 
verse)  and  the  immediate  return  to  the  first  per- 
son become  hereby  intelligible  and  agreeable. 
The  present  pointing,  on  the  contrary,  which 
arose,  perhaps,  from  considerations  of  euphony, 
(Hupfeld)  requires  us  in  strictness  to  separate 
the  last  clause  from  the  preceding,  and  to  regard 
it  as  an  account  of  an  actual  event  (Sept.,  Sy- 
riac,  Ewald,  Hitzig,  Delitzsch).  But  it  has  an 
altogether  different  position  and  significance  from 
those  of  the  historical  pictures,  with  which  Pss. 
lxxvii.  lxxviii.  abruptly  conclude,  and  is  fol- 
lowed by  no  further  utterances  from  God.  We 
can  hardly  assume  that  the  narrative  portion  has 
been  transferred  from  the  end  of  ver.  8  to  the 
end  of  the  Psalm,  and  there  is  the  less  reason 
for  this  assumption,  as  in  that  case  there  would 
be  no  occasion  for  the  change  of  the  personal 
pronouns.  [Alexander:  "The  English  Version 
refers  these  four  verses  all  to  past  time,  had 
hearkened,  had  walked,  should  have  subdued,  should 
have  submitted,  etc.  This  is  in  fact  the  true  con- 
struction of  Isa.  xlviii.  18;  but  there  the  condi- 
tional or  optative  particle  is  construed  with  the 
preterite,  and  not  with  the  future  tense,  as  here, 
which  makes  an  essential  difference  o'f  syntax. 
See  Nordheimer's  Heb.  Gr.,  \  1078."-J.  F.  M,] 

DOCTRINAL  AND  ETHICAL. 
1.  The  Church  has  at  all  times  to  give  to  God  the 
Lord  the  honor  and  acknowledgment  which  are 
His  due  ;  but  especially  must  it  manifest  to  the 
whole  world  its  sense  of  this  obligation  by  its 
observance  of  the  sacred  seasons  appointed  spe- 


*  [The  meaning  hardness  (transferred  by  Hengstenberg  to 
wickedness)  is  established  beyond  dispute.  The  Syriac  and 
the  Hebrew  derivatives  from  the  same  root  show  t»ns.  The 
rendering  " lasts "  probably  arose  in  this  way.  Tie'  I. XX. 
being  ignorant  of  th"  true  meaning  followed  the  parallelism 
and  translated  eiriTij6tun.a  in  both  clauses,  which  our  trans- 
lators adopted  iu  the  first. — J.  F.  M.J 


cially  for  this  end,  and,  by  maintaining  these  sa- 
cred ordinances,  contribute  to  their  preservation 
in  the  world,  and  show  themselves  to  be,  and 
build  themselves  up  as,  a  Church  of  God.  This 
is  most  effectually  done,  partly  by  solemn  pray- 
ers, psalms,  and  hymns,  to  the  praise  of  the 
Lord,  partly  by  proclaiming  His  mighty  deeds, 
and  especially  those  which  have  served  to  found 
and  maintain  His  Church  in  the  world,  and  by 
a  practical  meditation  upon  them  ;  partly  by  ap- 
propriating in  God's  worship  the  blessings, 
means  of  grace,  and  salvation,  offered  and  sup- 
plied to  the  members  of  the  Church  through 
God's  special  ordinances. 

2.  The  obligation  of  the  Church  to  honor  and 
serve  God  is  based  upon  His  right  to  the  Church 
which  He  has  redeemed  and  purchased  from 
bondage  as  His  own  inheritance.  Thus  all  the 
sacred  days  of  the  Church  of  God  have  an  actual 
and  historical  foundation,  which  on  one  side 
stands  related  to  the  revelation  of  God,  and  on 
the  other  to  the  salvation  of  its  members.  The 
feasts  of  the  Old  Testament  receive  in  this  way 
a  typical  significance,  and  their  celebration,  a 
moral  character  essentially  distinct  from  heathen 
worship,  and  divested  of  the  sensuousness  which 
marks  the  rites  of  many  forms  of  religion. 

b.  Faithfulness  to  the  only  true  God  is  mani- 
fested, on  the  one  hand,  by  obedience  to  His 
commands  and  ordinances,  and  on  the  other,  by 
trusting  to  His  promises  and  gifts.  In  both  as- 
pects we  have  examples  of  warning  and  encou- 
ragement in  the  history  of  our  forefathers.  But 
it  is  of  paramount  importance  that  we  do  not 
study  these  examples  merely  as  the  subjects  of 
a  narrative,  but  that  we  make  them  subservient 
to  practical  wisdom  in  life.  For,  according 
to  men's  desires,  and  according  to  their  conduct, 
will  there  be  measured  out  and  allotted  to  them, 
what  will  cast  them  to  the  ground,  or  preserve 
them  in  life ;  and  God  deals  out  with  no  sparing 
hand,  nor  does  the  covenant  relation  protect  the 
unfaithful,  ungrateful,  and  disobedient.  He 
who  will  not  hear  must  feel.  But  if  the  sinner 
is  converted  from  the  error  of  his  way,  God  gives 
him  to  taste  renewed  mercy,  and  to  experience 
the  transcendent  power  of  His  salvation.  And 
He  attracts  and  invites  him  in  His  compassion  to 
this  course  by  holding  out  to  him  His  promises. 

HOMILETICAL   AND   PRACTICAL. 

The  mighty  deeds  of  God,  which  we  celebrate 
in  our  solemn  assemblies  have  their  significance, 
not  merely  iu  the  history  of  our  forefathers,  but 
also  for  the  life  of  the  Church  even  to  the  end  of 
the  world. — In  the  sacred  seasons  of  our  Church 
let  us  not  only  praise  God  with  joyful  song  and 
grateful  prayer,  let  us  also  seek  to  be  edified  by 
the  preaching  of  His  word. — The  solemn  services 
of  our  sacred  days  are  not  founded  upon  human 
will,  but  upon  the  command  of  God. — True  praise 
to  God  does  not  consist  in  outward  actions  and 
ceremonies,  but  in  a  personal  consecration  to  God 
in  order  to  more  confirmed  fidelity  to  His  cove- 
nant.— God  may  prove  us,  but  let  us  not  dare  to 
tempi  Him. — As  unfaithfulness  to  God  bears  its 
bitter  fruits,  so  does  faithfulness  its  sweet  fruits 
of  promise. — When  we  hear  of  the  sins  of  the 
fathers,  it  is  not  enough  that  we  deplore  them, 
we  must  avoid  them  too. 


454 


THE  THIRD  BOOK  OF  PSALMS. 


Starke:  Let  him  who  will  sing,  sing  to  God's 
glory. — Sabbaths  and  sacred  days  are  nothing 
but  monuments  of  Divine  blessings.  If  men 
would  but  bear  this  in  mind,  many  acts  of  dese- 
cration would  be  unperformed. — In  the  first  com- 
mandment lies  the  ground-work  of  all  the  others ; 
for  to  him  who  does  not  fear,  love,  and  trust  in 
God,  there  is  no  sin  so  great  as  that  he  cannot 
fall  into  it. — God  is  much  more  willing  to  bestow 
upon  us  His  mercy  than  we  are  to  receive  it. 

Oseander  :  Let  us  bear  in  mind,  that  it  is  not 
human  devices,  but  true  godliness,  that  makes 
us  secure  from  our  foes. — Menzel  :  It  is  the  na- 
ture and  custom  of  the  world  to  let  God  say  what 
He  will,  and  then  to  do  as  it  wills. — Frisch  : 
Let  the  world  follow  its  ways,  but  keep  thou 
firm  to  the  ways  of  God's  children,  who  seek 
their  happiness  in  Him. — Rieqer  :  What  the 
Lord  can  arouse  in  the  conscience  of  every  one; 
with  what  powerful  leadings  and  gracious  offers 
He  can  encourage  a  heart,  when  He  appears  be- 
fore it  with  these  words:  Hear,  I  will  testify. — 
Richter  (Hauskibel) :  God  loves  specially  in  us 
the  ever-open  mouth  of  the  soul.  It  is  no  trou- 
ble to  Him  to  feed  and  revive  us.  But  he  who 
despises  His  willing  goodness  and  mercy  is  an 
abomination  to  Him. — Tholuck:  Such  is  man! 
He  laments  that  prosperity  has  forsaken  him, 
and  in  departing  from  the  way  of  his  God,  he 


leaves  the  way  of  happiness. — Gitenther:  We 
are  and  shall  be  the  people  of  God  Do  we 
hearken  to  His  voice?  Do  we  long  after  com- 
munion with  Him  ? — Why  is  it  so  ill  with  thee 
here  below?  Because  thou  dost  not  hearken  to 
God  ,  because  thou  dost  not  walk  in  His  ways. 
How  well  it  might  be  with  us  if  we  would  only 
have  it  so  ! — Taube  :  What  God  by  His  Divine 
right  has  ordained  for  a  testimony  to  His  peo- 
ple, is  now  Israel's  sacred  duty  and  rich  bless- 
ing.— The  excellence  of  God's  love  is  displayed 
in  three  of  its  attributes.  It  rebukes,  it  com- 
plains, it  allures. 

[Matth.  Henry  :  God's  grace  is  His  own,  and 
He  is  debtor  to  no  man  ;  and  yet  as  He  never 
gave  His  grace  to  any  that  could  say  they  de- 
served it,  so  He  never  took  it  away  from  any  but 
such  as  had  first  forfeited  it. — God  would  have 
us  do  our  duty  to  Him  that  we  may  be  qualified 
to  receive  favor  from  Him.  He  therefore  de- 
lights in  our  serving  Him,  not  because  He  is  the 
better  for  it,  but  because  we  shall  be. 

Scott  :  As  the  giving  of  the  law  from  Mount 
Sinai,  and  the  trials  of  Israel  in  the  wilderness 
were  proofs  of  the  Lord  's  peculiar  regard  to  that 
people,  so  humiliating  convictions  of  sin,  and 
sharp  afflictions,  are  generally,  and  the  law 
written  in  our  hearts,  always,  evidential  of  the 
love  of  God  to  our  souls. — J.  F.  M.J 


PSALM  LXXXII. 


A  Psalm  of  Asaph. 

1  God  standeth  in  the  congregation  of  the  mighty ; 
He  judgeth  among  the  gods. 

2  How  long  will  ye  judge  unjustly, 

And  accept  the  persons  of  the  wicked  ?     Selah. 

3  Defend  the  poor  and  fatherless  : 

Do  justice  to  the  afflicted  and  needy. 

4  Deliver  the  poor  and  needy  : 

Kid  them  out  of  the  hand  of  the  wicked. 

5  They  know  not,  neither  will  they  understand ; 
They  walk  on  in  darkness  : 

All  the  foundations  of  the  earth  are  out  of  course. 

6  I  have  said,  Ye  are  gods ; 

And  all  of  you  are  children  of  the  Most  High. 

7  But  ye  shall  die  like  men, 
And  fall  like  one  of  the  princes. 

8  Arise,  0  God,  judge  the  earth :  , 
For  thou  shalt  inherit  all  nations. 


PSALM  LXXXII. 


455 


EXEGETICAL  AND   CRITICAL. 

Contents  and  Composition. — The  last  verse, 
with  its  Messianic  coloring,  shows  that  this 
Psalm  does  not  present  as  a  warning,  in  poetical 
dress,  the  general  truth  that  unrighteous  judges 
and  princes  are  worthy  of  punishment,  but  that 
the  Psalmist  implores  the  actual  fulfilment  of 
that  Divine  judgment,  whose  certainty  as  a  Di- 
vine decree  he,  as  a  prophet,  beheld  in  spirit, 
and  which  he  announces  as  a  revelation  from 
Cod.  The  strong  emphasis  given  to  the  person 
of  the  speaker  in  ver.  G,  leads  to  the  supposition 
that  in  that  place  it  is  not  the  Psalmist  that 
speaks  (Calvin,  Hitzig)  but  that  God  continues, 
and  that  His  words  beginning  with  ver.  2  are 
not  interrupted  in  ver.  5  by  a  remark  inserted 
by  the  poet  as  to  the  fruitlessness  of  the  Divine 
warning  and  admonition  (Dathe).  In  that  verse 
God's  own  opinion  (that  is,  His  estimate  of  the 
real  conduct  of  the  judges)  is  declared  with  a 
significant  change  in  the  mode  of  address,  and 
this  estimate  is  distinguished  from  the  declara- 
tion given  in  the  words  which  follow,  that  their 
final  destiny  will  not  all  correspond  to  the  ex- 
alted position  assigned  them  by  Him.  The  .text 
contains  no  threatening  of  any  particalar  pu- 
nishment whether  of  a  sudden  and  violent  or 
early  and  dishonorable  death  (Hengstenb.  and 
others),  or  that  the  penalty  of  death  would  be 
inflicted  on  beings  who  previously  were  not  sub- 
ject to  death  (Hupfeld).  It  only  says  that  the 
lot  of  mortal  men,  and  the  fate  of  ruined  princes 
should  overtake  all  those  who  had  borne  nothing 
but  the  name  and  title  of  that  dignified  and  ex- 
alted position  conferred  upon  them  by  a  com- 
mission from  God.  Most  regard  this  authoriza- 
tion on  the  part  of  God  to  be  the  declaration  of 
Scripture,  Ex.  xxii.  8  (comp.  xxi.  6,  but  less  xxii. 
27)  which  appears  to  describe  the  rulers  of  Is- 
rael in  their  judicial  capacity  as  God's  repre- 
sentatives by  applying  to  them  the  name  Elo- 
him.* We  must  assume  that  these  are  meant  here 
also,  and  not  foreign  kings  (Gesenius  and  many 
of  the  more  recent  expositors)  nor  angels  (Bleek 
in  Rosenmiiller's  bibl.  Repertorium,  I.  86  ff.,  jtnd 
Hupfeld).  For  foreign  princes  are  never  desig- 
nated "  sons  of  God  "  in  the  Old  Testament.  The 
word  has  a  theocratic  idea  at  its  basis  (Ex.  iv.  22) 
and  a  Messianic  reference  (Ps.  ii.  6;  lxxxix.  27) 
when  mankind  are  spoken  of.  Angels  are  indeed 
called  sons  of  God  (see  on  Ps.  xxix.)  but  never 
Elohim.  Gradations  of  rank,  also,  like  those  of 
an  army,  are  mentioned  with  reference  to  angels 
(Josh.  v.  14  f.  ;  comp.  Eph.  iii.  10);  likewise  a 
judgment  of  God  upon  "the  host  of  the  high 
place  on  high"  (Isa.  xxiv.  21  f.),  and  upon 
the  idols  of  Egypt  as  inflicted  upon  their 
kings  (Jer.  xlv.  25  f.).  Also  in  later  times  two 
classes  of  angels  are  mentioned ;  one  consisting 
of  protecting  angels  over  the  several  nations, 
through  whom  God  carries  on  the  government 
of  the  world    (Dan.  x.  13,   20  f .  ;  xii.    1;   Sept. 


*  [These  passngrs  are  not  decisive,  for  it  is  perhaps  more 
correct  to  understand  tlwrr  <,W  It  ims.lf,  as  deciding  through 
the  court.  In  xxii.  S,  indeed,  this  is  necessary  from  the  ab- 
sence of  the  article.  In  xxi.  6,  although  the  article  la  used, 
it  might  very  well  be  regarded  as  indicating  the  Kpirripiov, 
as  the  Sept.  renders,  uthe  place  where  judgment  is  given 
in  the  nam*  of  a  ml." — J.  i'.  M.J 


in  Deut.  xxxii.  8),  the  other  of  those  who,  in  the 
name  of  God,  pass  judgment  upon  men  (Zech. 
iii.  1  f.)  and  execute  the  Divine  sentence  (Dan. 
iv.  14,  20),  and  who  yet  are  themselves  not  pure 
before  God  (Job  iv.  18 ;  xxv.  5).  But  all  these 
statements  and  allusions  do  not,  as  Hupfeld  him- 
self confesses,  explain  the  description  before  us 
in  vers.  2fi\,  which  relates  indisputably  to  an 
administration  of  justice  on  earth,  which  is  un- 
righteous and  contrary  to  the  very  idea  of  jus- 
tice. Pss.  lviii.  and  xciv.  are  closely  allied  to 
this  Psalm,  but  especially  so  is  Isa.  iii.  13,  15. 
John  x.  34-36  also  favors  this  view,  when  Jesus 
argues  e  concessit  with  the  Jews  for  His  divinity, 
and  draws  a  conclusion  a  viinori  ad  maj'us.  In 
this  case  the  utterance  of  God  in  ver.  7  is  not 
the  declaration  of  creative  power  as  in  Gen.  ii. 
7  (Hupfeld)  nor  an  ironical  turn  given  to  the 
discourse  =  I  thought  ye  were  gods  (Evvald), 
but  a  clear  setting  forth  of  the  want  of  corres- 
pondence before  indicated.  On  the  ground  of 
the  authority  of  God's  word,  and  not  in  accord- 
ance with  heathen  conceptions,  2  Mace.  xi.  23 
(Hitzig)  docs  the  Psalmist  in  ver.  1  designate  by 
the  term  Elohim  with  equal  severity  those  whom 
God,  in  ver.  7,  addresses  by  the  same  title.  Ver. 
1  therefore  does  not  refer  to  God's  sitting  as 
Judge  in  the  midst  of  His  heavenly  court,  1  Kings 
xxii.  19  (De  Wette),  which  might  be  regarded  as 
an  image  and  poetical  mode  of  representation, 
replete  with  anthropomorphic  expressions  of 
the  desired  judgment  upon  the  administration 
of  justice  on  earth  (Hupfeld).  Nor  is  it  a  theo- 
phany  that  is  here  presented  as  in  Ps.  1.  (Heng- 
stenberg).  There  is  presented,  it  is  true,  a  special 
act  of  God's  judicial  government.  But  this  act  is 
in  the  first  instance  only  described  as  in  concep-  ' 
tion,  in  a  poetico-prophetical  mode  of  presenta- 
tion. Upon  this,  then,  the  prayer  is  based  and 
uttered  that  God  would  bring  to  universal  realiza- 
tion what  He  had  granted  to  His  servant  to  be- 
hold in  the  Spirit,  and  that  in  accordance  with 
its  tmiversal  significance  in  the  world's  history. 

In  these  representations  there  is  contained  no- 
thing which  can  compel  us  to  pass  over  the  age 
of  Asaph  and  seek  the  composition  of  the  Psalm 
in  the  later  times  of  oppression  generally  (Hup- 
feld), or  in  those  of  the  dispersion  specially 
(Ewald)  or  of  the  Maccabees  (Hitzig).  But  the 
history  of  Israel  has  here  a  typical  significance 
(Stier) ;  and  God's  judgments  are  not  confined 
to  one  special  case  or  single  cycle,  but  only  be- 
gin at  the  house  of  God  in  actual  execution  (1 
Pet.  iv.  17).  This  justifies  the  application  of 
this  Psalm  to  analogous  conditions. 

Ver.  1.  Assembly  of  God  [E.  V.,  Congre- 
gation of  the  mighty].— This  cannot  mean: 
assembly  of  gods  (Sept.).     In  that  case  we  would 

have  had  D'/X.  This  expression  certainly  docs 
not  denote  an  assembly  convoked  and  conducted 
by  God,  which  He  appoints,  and  over  which  He 
presides  (De  Wette)  in  which  He  himself  ap- 
pears (Hitzig).  Least  of  all  can  it  be  one  con- 
nected with  God,  standing  in  essential  relation 
to  Ilim  ;  more  definitely,  one  invested  with  a 
Divine  character  (comp..  Ewald.  \  287  f.).  It 
prepares  the  way  for  the  following  statement, 
that  this  assembly  consists  of  persons  who  are 
designated  gods.     We  are  not  to  assume  that  the 


456 


THE  THIRD  BOOK  OF  PSALMS. 


word  relates  to  angels  (Syrian  V.)  Compare 
the  explanations  given  above.  Even  if  in  ver. 
7,  D1H3  could  be  rendered :  like  Adam  (Job 
xxxi.  83  ;  Hos.  vi.  7),  a  transition  from  immor- 
tality to  mortality  would  not  be  indicated.  It  is 
certainly  not  to  be  translated:  like  other  men 
(most),  or:  inasmuch  as  ye  are  men,  but  simply  : 
like  men,  that  is,  after  the  manner  of  men.  It 
stands  parallel  to  the  following  Dnfefn  1HN3 
that  is:  just  as  one  of  the  princes.  There  is  no 
occasion  for  a  change  of  pointing  in  order  to  ob- 
tain the  sense :  all  at  once,  0  ye  princes ! 
(Ewald).  That  would  describe  the  suddenness 
and  completeness  of  the  Messianic  judgment ; 
but  according  to  the  connection  in  which  the 
words  stand,  the  usual  reading  is  more  suitable 
as  alluding  to  the  warning  example  of  fallen 
princes  recorded  in  history.  The  expression  sa- 
rin suggests  directly  the  idea  that  it  is  not 
kings  precisely,  nor  simply  members  of  the 
Church,  but  influential  persons,  invested  with 
magisterial,  especially  judicial  authority,  that 
are  addressed,  which,  as  representing  God,  could 
be  designated  by  the  name  Elohim.  Siuce  now 
these  Elohim  in  ver.  1  b  are  not  distinguished  in 
so  many  words  as  objects  (Sept.)  of  the  Divine 
judgments,  but  yet  are  identical  with  those  who 
are  censured,  and  since  it  is  said,  further,  that 
God  holds  judgment  in  the  midst  of  them,  it  is 
more  natural  to  understand  the  assembly  of  God 
ver.  1  a,  to  be  the  assembly  of  those  persons 
clothed  with  Divine  authority  (Geier,  Hitzig), 
than  that  they  are  the  congregation  of  Israel, 
(Numb,  xxvii.  17;  xxxi.  16;  Isa.  xxii.  16) 
which  God  had  purchased  for  Himself  from  the 
raidst  of  the  nations,  Ps.  lxxiv.  2  (Hengst.,  De- 
litzsch).  [All  the  English  expositors  whom  I 
have  consulted  agree  that  the  first  clause  of  ver. 
1  refers  to  the  congregation  of  Israel.  The  ren- 
dering "  mighty,"  given  to  7X  in  E.  V.,  and  re- 
tained by  most  of  those  expositors,  is  without 
meaning  as  applied  to  the  Israelites.  The  rend- 
ering "  God  "  should  be  adopted.  Dr.  Moll's 
view  of  the  meaning  of  the  clause  seems  to  me 
to  be  the  most  tenable.  Most  agree  that  the  se- 
cond clause  refers  to  the  judges.  On  this  point 
Alexander  says:  "The  parallel  expression,  in 
the  midst  of  the  gods,  superadds  to  the  idea  an 
allusion  to  a  singular  usage  of  the  Pentateuch, 
according  to  which  the  theocratic  magistrates  as 
representatives  of  God's  judicial  sovereignty, 
are  expressly  called  Elohim,  the  plural  form  of 
which  is  peculiarly  well  suited  to  this  double  ap- 
plication. Even  reverence  to  old  age  seems  to 
be  required  upon  this  principle  (Lev.  xix.  32) 
and  obedience  to  parents  in  the  fifth  command- 
ment (Ex.  xx.  12)  which  really  applies  to  all  the 
offices  and  powers  of  the  patriarchal  system,  a 
system  founded  upon  natural  relations,  and  ori- 
ginating in  a  simple  extension  of  domestic  or 
parental  government,  in  which  the  human  head 
represents  the  original  and  universal  parent  or 
progenitor."  And  on  ver.  2 :  "  The  combina- 
tion usually  rendered  respect  persons  in  the  Eng- 
lish Bible,  and  applied  to  judicial  partiality 
means,  literally,  to  take  up  faces.  Some  suppose 
this  to  mean  the  raising  of  the  countenance,  or 
causing  to  look  up  from  deep  dejection.  But  the 
highest  philological  authorities  are  now  agreed 


that  the  primary  idea  is  that  of  accepting  one 
man's  face  or  person  rather  than  another's,  the 
precise  form  of  expression,  though  obscure,  be- 
ing probably  derived  from  the  practice  of  ad- 
mitting suitors  to  confer  with  governors  or 
rulers  face  to  face,  a  privilege  which  sometimes 
can  only  be  obtained  by  bribes,  especially 
though  not  exclusively  in  oriental  courts." — J. 
F.  M.] 

In  ver.  1  a  observe  the  use  of  the  Niphal  par- 
ticiple ;  the  use  of  the  Hithpael  in  ver.  5  b;  and  in 
ver.  2  a,  the  frequent  expression  "judge  un- 
righteousness" [E.  V.,  judge  unjustly]  instead 
of  "  exercise  unrighteousness  in  judging,"  (Lev. 
xix.  15,  35 ;  comp.  Ps.  lviii.  2). — The  founda- 
tions of  the  earth  or  of  the  land  in  ver.  5  b, 
are  not  the  persons  of  the  judges  (Aben  Ezra), 
whose  moral  vacillation  would  then  be  rebuked  ; 
nor  merely  the  foundations  of  the  State  (Knapp, 
Stier)  on  which  the  prosperity  of  the  land  de- 
pends. They  are,  in  general,  the  fundamental 
conditions  of  the  preservation  of  the  entire  order 
of  things  in  the  world  (Ps.  xi.  3;  lx.  4;  lxxv. 
4;  Job  ix.  6;  Ezek.  xxx.  4;  Prov.  xxix.  4)  and 
their  being  out  of  course  is  the  prelude  and  har- 
binger of  the  Messianic  judgment. — All  na- 
tions, ver.  8,  are  not  mentioned  as  the  place 
where,  that  is,  those  amongst  whom  (Sept.,  Vulg.), 
but  as  the  object  to  which  God  has  the  right  of  in- 
heritance and  possession,  and  this  claim  He  is 
called  upon  to  make  good. 

DOCTRINAL   AND   ETHICAL. 

1.  God,  while  conferring  upon  rulers  the  right 
of  sovereignty,  and  investing  them  with  full 
power  to  speak  righteousness  on  earth  in  His 
name,  has  not  withdrawn  Himself  from  the  go- 
vernment of  the  world,  nor  resigned  its  supreme 
control.  He  rather  exercises  personally,  as  the 
Highest  Majesty,  His  Divine  power  in  His  go- 
vernment, and  that  to  the  fullest  extent.  And 
He  makes  known  His  efficiency  as  supreme  and 
impartial  Judge,  by  not  merely  taking  oversight 
of  the  administration  of  justice,  but  also  by  call- 
ing to  account  those  entrusted  with  it,  and  deal- 
ing with  them  according  to  their  conduct.  He 
awakes  and  maintains  in  the  Church  through  the 
mouth  of  His  prophets  and  servants  a  due  se>;se 
of  this  relation. 

2.  The  magisterial  and  judicial  functions,  which 
possess  a  legal  power  over  even  the  life  and 
liberty  as  well  as  over  the  reputation  and  pro- 
perty of  men,  should  be  discharged  not  only 
under  the  authority  but  also  after  the  example 
of  God,  and  therefore  especially  in  righteousness 
and  mercy.  For  they  have  been  invested  with 
the  prerogatives  of  their  high  positions  not  for 
oppression,  self-aggrandizement  or  illegal  prac- 
tices, but  that  they  may  execute,  further,  and 
defend  justice,  and  all  this  from  the  favor  of  God. 

3.  The  greater  the  power  committed  to  rulers 
and  judges  the  more  blessed  is  its  righteous  em- 
ployment for  the  restraint  and  punishment  of 
the  unrighteous,  as  well  as  for  the  defence  and 
encouragement  of  those,  who  either  have  no 
means  of  aiding  themselves,  or  scorn  to  redress 
their  injuries  by  violent  means.  But  the  more 
dreadful  and  destructive  is  its  abuse,  for  it 
shakes    the    foundations    of    the    order   of  hu- 


PSALM  LXXXII. 


451 


man  affairs  established  by  God  and  thereby  im- 
perils the  existence  of  the  whole  world. 

4.  Yetsince  God  alone  is  really  God,  lie  can  de- 
prive unrighteous  judges  and  princes  of  the 
power,  which  is  only  lent  by  Him,  if  they  allow 
to  pass  unheeded  the  warnings  and  exhortations, 
which  He  sends  before  punishment,  and  neither 
understand  nor  lay  to  heart  the  tokens  of  the 
coming  judgment.  When  this  judgment  breaks 
forth  upon  tliem,  then  no  earthly  power  can  give 
them  succor. 

[Perowne:  Men  cannot  see  God  with  the 
bodily  eye,  but  He  is  present  with  the  king  on 
his  throne  (hence  Solomon's  throne  is  called  the 
throne  of  Jehovah,  1  Chron.  xxix.  23),  with  the 
judge  on  the  judgment-seat,  and  with  all  who 
hold  authority  delegated  to  them  by  Him  — 
J.  F.  M.] 

IIOMILETICAL   AND   PRACTICAL. 

Those  who  misuse  the  name  of  God,  cannot 
use  it  as  their  protection;  He  will  condemn 
them  all  the  more  surely  for  it. — God's  judgment 
may  begin  when  and  where  it  will,  it  always 
bears  and  retains  the  character  of  a  judgment 
upon  the  world. — Prince  and  people  are  bound 
together  by  a  sacred  tie,  namely,  the  law  of  God 
with  the  mutual  rights  and  obligations  springing 
therefrom. — He  who  lays  claim  to  the  title:  by 
the  grace  of  God,  must  perform  the  duties  of  his 
position  according  to  God's  word  and  will. — He 
who  would  judge  rightly  must  decide  (1)  ac- 
cording to  God's  law,  (2)  without  respect  of 
persons,  (3)  as  God's  servant. — Rulers  have 
their  power  from  God  that  they  may  further 
righteousness,  but  no  privilege  to  aim  at  power. 
— Conscientiousness  is  as  indispensable  for  the 
intervention  of  official  power  in  behalf  of  the  op- 
pressed, as  fidelity  to  duty  is,  against  the  temp- 
tations to  abuse  power  against  justice. — Violence 
and  injustice  disturb  the  order  of  the  world,  and 
thereby  the  divinely  established  conditions  of 
prosperity  ;  but  God  by  His  judgment  sets  them 
right  again. — God  can  cast  down  him,  whom  He 
has  raised  on  high;  let  the  mighty  therefore  fear 
God  and  those  in  high  places  humble  themselves 
beneath  His  powerful  hand. — Let  princes  con- 
sider that  they  also  are  but  men,  and  therefore 
let  them  so  fill  their  high  office  that  they  need 
have  no  fear  of  death,  but  be  ever  mindful  of 
their  responsiblity  to  God,  and  be  ready  to  pre- 
sent their  account  before  Him. 

Luther:  When  the  rulers'  are  rebuked  as 
well  as  the  people,  and  the  people  as  well  as  the 
rulers,  as  is  done  by  the  prophets,  neither  party 
can  upbraid  the  other,  but  must  suffer  mutually, 
and  take  it  in  good  part,  and  be  at  peace  with 
one  another. — The  office  of  preacher  is  neither 
a  court-minister,  nor  a  farm  servant;  it  is  God's 
minister  and  servant,  and  its  commission  reaches 
to  both  masters  and  servants. — Not  according  to 
our  own  likes  or  dislikes,  but  according  to  the 
law  of  right,  that  is,  according  to  God's  word, 


which  makes  no  difference  between  or  respect 
of  persons. — My  command  and  word  (saith  the 
Lord)  constitute  and  ordain  you  gods,  and 
maintain  you  as  such,  not  your  word,  wisdom 
or  power.  Ye  are  gods  made  according  to  my 
word  like  all  creatures,  and  not  essentially  di- 
vine or  gods  by  nature  as  I  am. — Christ  rightly 
exercises  the  three  god-like  virtues  (of  a  true  king 
and  ruler) :  He  sends  forth  the  divine  word  and 
its  preachers;  He  creates  and  maintains  jus- 
tice for  the  poor,  and  defends  and  delivers 
the  distressed;  He  punishes  the  wicked  and 
tyrants. — So  we  see  that  besides  earthly  justice, 
wisdom  and  power,  though  these  are  Divine 
works,  another  kingdom  still  is  necessary, 
wherein  we  may  find  another  kind  of  justice, 
wisdom  and  power. 

Starke:  If  God  honors  magistrates  with  His 
own  name,  they  should  rightly  consider  their 
duties,  and  perform  them  in  His  fear  with  great 
circumspectuess.  —  A  ruler  must  have  two 
arms  ;  the  one  to  help  those  who  suffer  injustice, 
the  other  to  restrain  those  who  commit  deeds  of 
violence. — The  heart  of  a  man  becomes  vain  of 
his  advancement  quite  too  easily;  what  is  then 
more  necessary  than  that  he  even  when  raised 
to  the  highest  dignity,  should  remember  that  he 
is  man? — Since  unrighteousness  in  these  last 
times  is  gaining  mightily  the  upper  hand,  let 
piuus  hearts  pray,  that  Christ  as  Judge  of  the 
quick  and  the  dead  would  hasten  His  coming. — 
Selnecker  :  Love  and  friendship  make  many  a 
flaw  and  breach  in  justice. — Menzel:  To  be 
called  "  the  Church  of  God  "  is  a  sure  consola- 
tion to  subjects  in  two  ways;  fust,  they  know 
who  acts  in  their  behalf;  and  secondly,  they  know 
that  he  who  sits  under  God's  rule  has  the  privi- 
lege of  serving  Him.- — RlEQER:  How  we  are  to 
view  the  ways  of  God  with  rulers,  and  take 
heart  over  the  government  of  the  world  and  be 
still. — ThuLUCK:  Death,  which  makes  all  alike, 
is  the  sermon  which  still  produces  the  strongest 
effect  on  the  powerful  of  the  world. — Gventher: 
Every  act  of  injustice  in  a  judge,  a  ruler,  or  any 
person  in  power,  is  a  nail  in  the  coffin  of  State. 
— Let  not  the  sacred  profession  defend  wicked 
officers. — Diedeicii  :  The  unrighteousness  which 
is  done  by  the  great  and  under  the  name  of  jus- 
tice, brings  the  world  to  ruin. — Taube  :  Only 
with  conversion  do  a  judge  and  all  rulers  re- 
ceive discernment  and  understanding  to  dis- 
charge their  duties  according  to  God's  design 
and  will. — The  examples  of  punishment  which 
God  makes  of  those  who  bear  His  name  and 
office,  are  visible  proofs  that  He  still  holds  at  all 
times  and  in  all  placps  the  office  of  Magistrate 
and  Guardian  and  Protector,  and  that  He  still 
abides  in  His  Church. — L.  Harms:  Unrighteous 
rulers  dig  their  own  graves. — Pray  for  the  king 
and  magistrates  that.  God  would  grant  a  pious 
king  and  pious  magistrates,  and  then  for  the 
people  that  they  may  be  converted  and  become 
pious. 


458 


THE  THIRD  BOOK  OF  PSALMS. 


PSALM  LXXXIII. 

A  Song  or  Psalm  of  Asaph. 

2  Keep  not  thou  silence,  O  God  : 

Hold  not  thy  peace,  and  be  not  still,  O  God. 

3  For,  lo,  thine  enemies  make  a  tumult : 

And  they  that  hate  thee  have  lifted  up  the  head. 

4  They  have  taken  crafty  counsel  against  thy  people, 
And  consulted  against  thy  hidden  ones. 

5  They  have  said,  Come,  and  let  us  cut  them  off  from  being  a  nation ; 
That  the  name  of  Israel  may  be  no  more  in  remembrance. 

6  For  they  have  consulted  together  with  one  consent : 
They  are  confederate  against  thee: 

7  The  tabernacles  of  Edom,  and  the  Ishmaelites ; 
Of  Moab,  and  the  Hagarenes ; 

8  Gebal,  and  Amnion,  and  Amalek  ; 

The  Philistines  with  the  inhabitants  of  Tyre  ; 

9  Assur  also  is  joined  with  them: 

They  have  holpen  the  children  of  Lot.     Selah. 

10  Do  unto  them  as  unto  the  Midianites ; 

As  to  Sisera,  as  to  Jabin  at  the  brook  of  Kison : 

11  Which  perished  at  En-dor: 

They  became  as  dung  for  the  earth. 

12  Make  their  nobles  like  Oreb,  and  like  Zeeb : 
Yea,  all  their  princes  as  Zebah,  and  as  Zalmunna: 

13  Who  said,  Let  us  take  to  ourselves 
The  houses  of  God  in  possession. 

14  O  my  God,  make  them  like  a  wheel : 
As  the  stubble  before  the  wind. 

15  As  the  fire  burnetii  a  wood, 

And  as  the  flame  setteth  the  mountain  on  fire ; 

16  So  persecute  them  with  thy  tempest, 
And  make  them  afraid  with  thy  storm. 

17  Fill  their  faces  with  shame  ; 

That  they  may  seek  thy  name,  O  Lord. 

18  Let  them  be  confounded  and  troubled  for  ever; 
Yea,  let  them  be  put  to  shame,  and  perish : 

19  That  men  may  know  that  thou,  whose  name  alone  is  JEHOVAH, 
Art  the  Most  High  over  all  the  earth. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition.  The  first  half 
of  the  Psalm,  marked  by  Selah,  contains  a  prayer 
to  God  that  He  would  not  remain  inactive  against 
attacks  of  those  tribes,  which,  armed  with 
strength  and  cunning,  had  risen  up  to  destroy 
Israel   until   its  very   name  should   become   ex- 


tinct, (vers.  2-5).  These  are  then  enumerated  aa 
leagued  together  (vers.  6-9).  The  second  half 
gives  a  positive  turn  to  this  prayer,  namely  that 
God  would  prepare  for  these  enemies  of  Israel 
the  same  overthrow  and  disgrace  which  He  had 
inflicted  upon  similar  foes  of  former  times  (vers. 
10-13) ;  that  He  would  utterly  disperse  them  and 
bring  them  to  shame,  so  that  they  might  learn  to 
seek  God  (vers.   14-17).     This   thought   is   ex* 


PSALM  LXXXIII. 


•159 


pressed  again  (vers.  18,  19),  and  presented  in  a 
Messianic  aspect.  With  regard  to  the  time  of 
composition,  the  following  difficulty  meets  us. 
The  ten  nations  who  are  here  enumerated  as  be- 
ing combined  against  Israel,  are  never  mentioned 
elsewhere  as  enemies  allied  at  the  same  time 
and  for  the  purpose  of  annihilating  Israel.  And 
yet  the  expressions  are  of  such  a  nature,  that 
we  cannot  be  inclined  to  consider  this  enumera- 
tion as  only  a  poetical  individualizing  of  the  ge- 
neral idea :  enemies  from  all  sides  (De  Wette, 
Hupfeld).  The  position  of  Assyria  as  an  auxili- 
ary of  the  sons  of  Lot,  that  is,  of  the  Moabites  and 
Ammonites,  is  especially  unfavorable  to  this  view. 
The  same  circumstance,  alluding  as  it  does  to  a 
special  historical  instance,  opposes  also  any  at- 
tempt to  refer  the  composition  to  the  age  of  the 
Maccabees  (for  which  many  since  Van  Till  de- 
cide, referring  to  1  Mace.  v.  and  Josephus,  Ant. 
xii.  8).  For  even  if  it  be  admitted  that  the 
name  Assyria  could  be  transferred  to  Syria  un- 
der the  Seleucidie,  we  must  remember  that  the 
latter  country  had  assumed  a  position  of  promi- 
nence in  history  just  in  the  age  of  the  Macca- 
bees, and  formed  the  chief  power  against  which 
the  Asmonteau  princes  contended.  We  cannot 
reconcile  with  this  fact  the  subordinate  position 
assigned  in  the  Psalm  to  the  power  designated 
as  Assyria,  if  respect  be  had  to  the  predominant 
character  of  that  age,  so  well  known  in  history. 
But  if  we  turn  to  the  special  case  1  Mace.  v.  we  will 
find  that  the  Syrians  are  not  mentioned  there  at  all, 
any  more  than  the  Amalekites,  who  had  disap- 
peared from  history.  We  are  therefore  compelled 
to  go  back  to  a  time,  when  Assyria  had  not  yet  be- 
come the  great  world-power  that  threatened  Is- 
rael. Accordingly  the  Persian  period  Neh.  iv.  1  f.; 
vi.  1  (Koster,  Maurer,  Ewald)  is  to  be  excluded,  as 
also  the  Chaldean  (Hassler).  We  would  there- 
fore be  disposed  to  assume  one  of  the  wars  of 
David  with  the  neighboring  nations  leagued 
against  him,  2  Sam.  viii.  or  x.  (Grotius,  J.  H. 
Michaclis,  Clauss).  But  the  enumeration  given 
in  the  text  does  not  correspond  with  sufficient 
exactness  to  any  of  them.  It  agrees  best  with 
the  alliance  formed  against  Jehoshaphat,  at  the 
head  of  which  were  the  Moabites,  Ammonites 
and  Ivlomites  (since  Kimchi,  especially  Veuema 
and  most  of  the  recent  commentators).  Yet  it 
must  be  confessed  that  even  under  this  assump- 
tion there  is  much  to  be  supplied  and  left  to  pure 
conjecture.  For  Josephus  (Ant.  x.  1,  2),  gives  a 
multitude  of  Arabs  instead  of  the  Meunhn 
mentioned  by  the  Chronicler.  These  may 
possibly  be  identical  with  the  Ishmaelites  and 
the  Ilagarenes  here  mentioned.  The  latter 
pitched  their  tents  from  the  Persian  Gulf  as  far 
as  the  country  east  of  Gilead  towards  the 
Euphrates  (1  Chron.  v.  10),  while  the  former 
spread  themselves  (Gen.  xxv.  18),  through  the 
Sinaitio  peninsula  over  the  Arabian  Desert  as 
far  as  the  countries  under  the  sway  of  the  As- 
syrians in  the  remote  north-east.  Now,  since  in  ■ 
-  Chron.  xx.  2,  we  must  read  D'i'NO  instead  of 
D"!50,  as  indicating  the  place  of  departure  of 
these  hordes,  Edom  appears  to  have  been  their 
place  of  rendezvous,  and  is  given  the  first  place 
by  the  Psalmist  for  this  reason,  unless  we  prefer 
to  assume  that  the  hostile  nations  were  enumer- 


ated according  to  their  relative  geographical  posi- 
tions (Delitzsch).  Further  we  can  tiud  a  place 
for  Gebal,  which  is  not  to  be  sought  to  the  east 
of  Jordan  (Rosenm.,  De  Wette),  but  south  of  the 
Dead  Sea,  (Gesenius)  among  the  inhabitants  of 
Mt.  Seir  mentioned  by  the  Chronicler.  We  can 
certainly  assume  also,  that  Amalek,  which  was 
still  existing  in  his  time  was  included  by  him 
among  the  Edomites  in  the  same  way  as  Jose- 
phus (Ant.  ii.  1,  2),  reckons  Aua/j/uirtc;  as  part 
of  Idunnea.  In  Amos  i.  G,  too  (comp.  Joel  iv. 
4,)  the  tribes  along  the  Mediterranean  coast,  the 
Philistines  and  Phoenicians, appear  as  combined 
against  Israel.  Nor,  if  the  same  event  is  referred 
to  as  the  one  dwelt  upon  in  the  Psalm,  does  it  ap- 
pear in  this  instance  also  why  the  Chronicler  omit- 
ted them  as  well  as  Assyria  in  his  enumeration 
of  the  allies.  If  we  assume,  then,  the  identity 
of  the  events,  the  conjecture  is  at  least  worth 
mentioning,  that  the  Levite  and  Asaphite  Jatia- 
ziel  named  in  2  Chron.  xx.  14,  was  the  author 
of  this  Psalm.  (Dathe,  Ilengst.,  Delitzsch). 

[Alexander :" To  the  general  description  (Miz- 
mor)  there  is  here  prefixed  a  more  specific  one 
(shir)  which  designates  the  composition  as  a 
song  of  praise  or  triumph.  The  same  combi- 
nation occurs  above  in  the  title  of  Ps.  xlviii.  a 
composition  which  as  we  have  there  seen,  was 
probably  occasioned  by  the  victory  'of  Jehosha- 
phat over  the  Moabites,  Ammonites  and  their 
confederates  as  described  in  2  Chron.  xx.  This 
agrees  well  with  the  hypothesis,  conclusively 
maintained  by  Hengstenberg,  that  the  Psalm 
before  us  has  relation  to  the  same  event,  and 
that  as  Ps.  xlvii.  was  probably  sung  upon  the 
field  of  battle,  and  Ps.  xlviii.  after  the  tri- 
umphant return  to  Jerusalem,  so  Ps.  lxxxiiL 
was  composed  in  confident  anticipation  of  the 
victory."— J.  P.M.] 

Ver.  10.  As  Midian.  That  is,  as  Thou  hnst 
done  to  Midian  by  means  of  Gideon  (Judges  vii. 
8,  comp.  Is.  ix.  3;  x.  26;  Hab.  iii.  7).  Sisera 
was  the  general  of  Jabin,  king  of  Hazor,  whose 
army  was  smitten  by  Barak  and  Deborah  so  that, 
the  river  Kishon  was  strown  with  the  dead 
(Judges  iv.  5,  21).  Endor  lay  in  the  midst  of 
the  battle-ground  not  far  from  Taanah  and 
Megiddo  mentioned  in  Judges  v.  19,  (Robinson, 
III.  4G8,  477).  Oreb,  mentioned  in  Is.  x.  26,  and 
Zeeb  were  0"}&  and  therefore  probably  gene- 
rals of  the  Midianites  (Judges  vii.  25) ;  Zebah 
and  Zalmunueh  their  kings  (Judges  viii.  fiff). 
On  the  signification  of  these  names,  comp.  Nol- 
deke,  Ueber  die  Amalekiter,  p.  9.  [In  Is.  x.  J'i  ir. 
is  the  rock  Oreb  that  is  mentioned,  so  called  from 
the  death  of  the  Midianite  lord  in  that  place. 
See  Judges  vii.  25  also. — J.  F.  M.] 

Vers.  14  IT.  "Whirlwind  [E.V.:  wheel].-Comp. 
Ps.  lxxvii.  19;  Isa.  xvii.  3.  Wheel  (Hupfeld 
with  the  ancient  versions,  Calvin,  and  others)  is 
unnecessary  here  also.  The  fire,  because  it  is 
the  fire  of  God,  devours  not  the  covering  of  the 
mountains  (most),  but  the  mountains  themselves 
|  Hupfeld  i  which  melt  away  before  God  like  wax 
(Ps.  xcvii.  15;  Micah  i.  4;  comp.  Deut.  xxxii. 
23,  where  the  earth,  and  Ps.  lxxviii.  21.  63:  cvi. 
IS,  where  men  are  devoured  by  it).  The  image 
is  more  highly  colored  in  Isa.  x.  16-19.- 
knowledge  spoken  of  in  ver.   19  is,  it  is  tr«e,  a 


4G0 


THE  THIRD  BOOK  OF  PSALMS. 


practical  knowledge  gained  by  actual  painful 
experience  of  God's  power.  But,  still,  as  re- 
lated to  the  design  of  the  chastisement  expressed 
in  ver.  17  (that  they  may  seek  God's  name)  it  is 
not  compulsory  recognizing,  submitting,  aud  be- 
stowing homage  (Calvin,  Rudinger,  Clericus, 
Hengstenberg),  but  an  acknowledgment  of  the 
exclusive  divinity  of  Jehovah,  to  which  the  na- 
tions seeking  mercy  and  help  shall  be  brought. 
AVe  are  not  to  translate:  Thou,  whose  name  is 
Jehovah  (Geier,  Rosenmiiller)  or:  Thou,  accord- 
ing to  Ttiy  name  (J.  H.  Michaelis,  Hengst.)  The 
subject  is  repeated,  and,  as  in  Ps.  xliv  3 ;  lxix. 
11,  the  repetition  makes  the  reference  more 
clear.  [The  last  view  is  undoubtedly  correct: 
"  Thou,  Thy  name  is  Jehovah,"  etc.  The  sense, 
however,  remains  unchanged  by  the  first-men- 
tioned rendering.  The  second  is  forced  and  un- 
necessary to  the  elucidation.,  Calvin  has  ex- 
plained the  object  of  the  repetition  of  the  sub- 
ject, laying  emphasis,  as  it  does,  upon  the  di- 
vinity of  Jehovah.  He  says  that  a  comparison 
is  made  between  that  God  and  all  false  gods. 
"  Lord,  make  them  feel  that  the  idols  which  they 
have  made  for  themselves  are  nothing." — J.  F. 
M.]  As  an  illustration  of  the  meaning  of  the 
passage,  comp.  Isa.  xxxvii.  16-20;  2  Kings 
xix.  19. 

DOCTRINAL   AND   ETHICAL. 

1.  The  Church  of  God  on  earth  has  many  ene- 
mies, and  powerful  and  cunning  ones  among 
them.  Sometimes  they  band  themselves  toge- 
ther, and  thin  their  purpose  is  to  destroy  the 
Church.  But  God  has  reversed  the  relation  of 
affairs  more  than  once.  He  has  preserved  His 
Church,  but.  put  her  enemies  to  shame.  For  her 
enemies  are  His  enemies.  And  even  if  God 
seems  to  look  on  for  a  while,  to  observe  the  con- 
duct of  men.  He  does  not  remain  an  idle  specta- 
tor ;  but  if  He  lets  loose  the  storm  and  the  fire 
of  His  wrath,  then  are  felt  the  severity  and  the 
power  of  His  judgment. 

2.  The  recollection  of  the  Divine  judgment  in  the 
history  of  the  world  is  to  be  no  less  frequent  and 
lively  than  the  remembrance  of  His  dealings  of 
mercy.  For  in  both  of  them  does  God  manifest 
His  incomparable  majesty,  and  make  it  clear  to 
the  whole  world,  that  men  have  equal  reason  to 
fear  His  name  and  to  confide  in  it.  For  this 
name  Jehovah  has  a  significance  in  the  history 
of  redemption,  and  a  power  in  the  history  of 
the  world. 

HOMILETICAL   AND    PRACTICAL. 

The  designs  of  men  and  the  purposes  of  God. 
— If  our  enemies  are  God's  also,  then  we  need 
not  fear  either  their  number,  craftiness,  or 
strength. — God  proves  Himself  to  be  God  alone,  by 
glorifying  His  name  in  friend  and  foe. — God  will 
not  merely  overthrow  His  own  enemies  and  those 
of  His  Church;  He  will  subdue  them  also:  and 
so  He  causes  them  not  only  to  feel  His  might, 
but  also  to  know  His  name. — God  not  only  rules 
the  world,  but  He  will  be  acknowledged  also 
throughout  its  bounds  as  the  Supreme  Majesty. 


Calvin:  God's  punishments  do  not  always  ef- 
fect a  change  in  men  for  the  better,  but  they  do 
in  the  end  compel  an  acknowledgment  of  His 
supremacy  to  the  glorifying  of  His  name  among 
those  who  are  justly  condemned. 

Starke:  If  God  keeps  silence,  do  not  thou: 
but  keep  crying  to  Him  until  He  ceases  to  be  si- 
lent.— Let  tyrants  say  what  they  will,  they  do 
not  gain  what  they  would;  the  hope  of  the 
wicked  must  perish. — Combinations  which  are 
formed  without  God,  yea,  against  God  and  His 
Church,  cannot  last. — Members  of  God's  Church 
have,  from  the  beginning,  found  enemies  even  in 
their  blood-relations,  Abel  in  Cain,  Isaac  in  Ish- 
niael,  Jacob  in  Esau. — It  is  far  better  for  men  to 
be  brought  by  God's  blessings  to  a  knowledge  of 
Him,  than  to  be  only  compelled  by  His  punish- 
ment to  confess  that  God  alone  is  the  Lord. 

Renschel:  Strength,  counsel,  and  craft  are 
of  no  avail ;  when  God  begins  to  smite,  then  fall 
chariots,  horses,  and  men. — Arndt:  God  often 
conceals  from  our  sight  the  tokens  of  His  help 
and  counsel,  and  yet  is  helping  wondrously, 
though  secretly,  and  preserving  His  own. — If 
God  alone  is  called  Lord,  and  the  Highest  in  the 
universe,  it  is  good  to  rely  upon  Him  alone,  and 
it  is  right  that  we  should  fear,  and  stand  in  awe, 
and  humble  ourselves  before  Him,  and  that  we 
call  upon  Him,  honor  Him,  love  Him,  and  praise 
Him. — Frisch:  The  less  the  world  knows  thee, 
the  better  is  it  for  thee,  and  this  alone  .is  suffi- 
cient for  thee :  God  knows  His  own. — Hidden, 
yet  not  lost,  is  the  emblem  of  the  Christian. — 
Roos :  It  is  indeed  a  great  advantage,  when  the 
enemies  of  a  nation  or  of  an  individual  are  also 
enemies  of  God,  provided  also  that  the  pretext 
or  primary  cause  of  the  injury  does  not  lie  with 
ourselves. — Tholuck:  Israel  has  a  God  who 
has  spoken  to  His  people,  not  only  in  words,  but 
also  in  deeds. — Guenther  :  Thy  impatience  must 
not  proceed  from  unwillingness  to  bear  the  cross 
any  further,  but  from  thy  zeal  to  prove  to  thy 
enemies  the  vanity  of  their  attempts.  They 
would  destroy  the  children  of  God  from  the 
earth. — Diedrich  :  We,  the  feeblest  creatures, 
triumph  if  we  have  God  with  us,  and  the  mighti- 
est are  dashed  to  the  ground,  if  they  have  God 
against  them. — We  are  so  well  shielded  and  cared 
for  in  God,  that  we  can  wish  even  for  our  bit- 
terest foes  the  highest  good  at  last,  the  know- 
ledge of  God  Himself. — Taube  :  He  whose  vital 
breath  is  God's  word  and  ways  and  works,  of- 
fers his  prayers  also  from  out  of  this  atmosphere. 
And  God  is  ever  the  same,  as  He  was  of  old, 
disposed,  just  as  He  had  ever  been,  towards  His 
friends  and  towards  His  foes. 

[Barnes  :  What  it  is  right  for  men  to  attempt 
it  is  right  for  them  to  pray  for  ;  what  it  would 
be  right  for  them  to  do  if  they  had  the  power,  it 
is  right  to  ask  God  to  accomplish;  what  is  far 
from  malignity  in  the  act  and  in  the  design,  may 
be  far  from  malignity  in  the  desire  and  in  the 
prayer ;  and  if  men  can  carry  with  them  the 
idea  that  what  they  are  endeavoring  to  do  is 
right,  they  will  have  very  little  difficulty  in  re- 
gard to  the  so-called  imprecatory  Psalms. — J. 
F.  M.] 


PSALM  LXXXIV. 


461 


PSALM  LXXXIV. 
To  the  chief  Musician  upon  Gittith,  A  Psalm  for  the  sons  of  Korah. 

2  How  amiable  are  thy  tabernacles, 

0  Lord  of  hosts ! 

3  My  soul  longeth,  yea,  even  fainteth  for  the  courts  of  the  Lord  : 
My  heart  and  my  flesh  crieth  out  for  the  living  God. 

4  Yea,  the  sparrow  hath  found  a  house, 

And  the  swallow  a  nest  for  herself,  where  she  may  lay  her  young, 
Even  thine  altars,  O  Lord  of  hosts, 
My  King,  and  my  God. 

5  Blessed  are  they  that  dwell  in  thy  house:    , 
They  will  be  still  praising  thee.     Selah. 

6  Blessed  is  the  man  whose  strength  is  in  thee ; 
In  whose  heart  are  the  ways  of  them. 

7  Who  passing  through  the  valley  of  Baca 
Make  it  a  well ; 

The  rain  also  filleth  the  pools. 

8  They  go  from  strength  to  strength, 

Every  one  of  them  in  Zion  appeareth  before  God. 

9  O  Lord  God  of  hosts,  hear  my  prayer: 
Give  ear,  O  God  of  Jacob.     Selah. 

10  Behold,  O  God  our  shield, 

And  look  upon  the  face  of  thine  anointed. 

11  For  a  day  in  thy  courts  is  better  than  a  thousand. 

1  had  rather  be  a  doorkeeper  in  the  house  of  my  God, 
Than  to  dwell  in  the  tents  of  wickedness. 

12  For  the  Lord  God  is  a  sun  and  shield  : 
The  Lord  will  give  grace  and  glory  : 

No  good  thing  will  he  withhold  from  them  that  walk  uprightly. 

13  0  Lord  of  hosts, 

Blessed  is  the  man  that  trusteth  in  thee. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — On  the  super- 
scription see  Introd.  \  2  and  \  12,  No.  7.  The 
three  strophes  are  connected  in  such  a  manner 
that  the  first  sentence  of  each  takes  up  the 
thought,  though  not  the  words,  of  the  last  sen- 
tence of  the  preceding  one,  and  develop*  it.  A 
solemn  tone  of  joyful  courage,  the  fruit  of  faith, 
and  of  praise  flowing  f^nm  the  assurance  of  sal- 
vation,pervades  the  whole.  The  house  of  God 
and  those  who  dwell  therein  are  first  the  object 
of  praise.  It  is  then  bestowed  upon  those  be- 
lievers in  God  who,  under  His  blessing  as  the 
God  of  the  covenant,  perform  their  pilgrimages 
to  Zion  where  they  can  find  Him.  Lastly,  God 
Himself  and  those  who  trust  in  Him  are  praised. 

Inferences  have  been  falsely  drawn  from 
the  feeling  of  gentle  melancholy,  and  pious  long- 


ing remarked  by  most  of  the  recent  commentators. 
For  the  suppliant  knows  and  loves  the  house  of 
God,  longs  after  it  and  its  worship,  praises  the 
happiness  of  those  who  dwell  in  it,  and  of  (hose 
who  walk  thither,  even  though  through  the  wild- 
erness, in  onler  to  appear  before  God.  Does 
this  indicate  that  the  Psalmist  is  personally  not 
in  a  position  to  satisfy  his  longing  for  the  sanc- 
tuary? The  text  gives  no  intimation  of  it ;  and 
leas)  of  all  is  anything  hinted  tit  which  would  be 
likely  to  prevent  him.  Not  a  syllable  gives  t lie 
indication  of  sickness,  or  imprisonment,  or  flight 
before  enemies,  or  exile  Nor  does  ver.  11  say 
that  he  was  forcibly  detained  in  the  tents  of 
wickedness.  Nut  even  is  any  ground  afforded  foT 
the  inference  that  he  was  locally  absent  from 
Zion.  For  the  second  strophe  (see  the  exposi- 
tion below),  does  not  describe  a  festival-journey 
or  a  pilgrimage  to  Zion,  by  which  a  longing 
might  have  been  awakened  .or  strengthened,  to 


462 


THE  THIRD  BOOK  OF  PSALMS. 


take  part  in  it  also ;  but  it  employs  expressions 
borrowed  from  the  features  of  such,  journeys, 
while  describing  a  different  relation.  And  what 
makes  this  usage  so  much  the  more  significant  is 
the  fact  that  a  parallel  instance  is  to  be  re- 
marked in  the  first  strophe  where  dwelling  in 
God's  house  is  spoken  of,  while  going  to  God  is 
now  placed  beside  it  in  order  to  complete  the 
picture.  The  confidence  exhibited  in  the  prayer 
recorded  in  the  third  strophe  agrees  also  with 
this  supposition.  We  need  not  therefore  press 
into  the  argument  the  points  of  agreement  with 
Pss.  xlii.  and  xliii.  in  order  to  discover  here 
again  David's  situation  of  flight  before  Absalom, 
which  is  acknowledged  to  be  represented  there. 
In  this  view  of  the  relation  of  the  Psalms  the 
author  has  been  identified  with  David  himself 
(Clauss,  Stier,  and  most  of  the  older  commenta- 
tors), or  with  one  of  the  Levitical  singers  of  the 
family  of  Korah,  either  speaking  as  from  the 
soul  of  David  (Rosenmiiller,  Hengst.)  or  praying 
for  him  as  the  anointed,  and  expecting  his  ewn 
return  home  with  the  king's  restoration  (De- 
litzsch).  We  can  only  say  that  the  "tents  "  in 
ver.  11  c,  as  contrasted  with  the  house  of  God, 
do  not  prove  the  latter  to  have  been  the  stone 
Temple,  especially  as  the  expressions  used  in  the 
first  strophe  (see  the  exposition  below)  do  not 
necessarily  lead  to  any  such  conclusion.  Nor 
do  they  permit  us  to  assume  the  period  in  Da- 
vid's life  when  he  fled  before  Saul,  as  the  men- 
tion of  "  Zion,"  ver.  8,  cannot  possibly  be  ac- 
counted for  on  the  supposition  that  the  Psalm 
was  committed  to  writing  at  a  later  date  (Cal- 
vin). Hupfeld  maintains  that  terms  such  as: 
dwellings,  courts,  altars,  threshold,  in  the  house 
of  God,  and  the  longing  expressed  in  connection 
with  them,  presuppose  a  long-existing  Temple- 
worship,  already  deeply  seated  in  the  feelings, 
and  entering  into  the  common  language  of  the 
peoyde.  But  this  cannot  be  conceded  unless  we 
deny  at  the  same  time  the  antiquity  of  the  Mo- 
saic writings  upon  the  subject  of  such  worship. 
For  the  same  reasons  the  expressions  used  with  re- 
ference to  the  festival  journeys  to  the  Temple, 
throw  no  light  upon  the  question,  leaving  out 
of  consideration  the  fact  that  there  is  no  clear 
indication  that  the  Psalm  is  a  pilgrim  song  (Her- 
der, Muntinghe),  or  that  vers.  2-5  are  a  hymn 
sung  by  pilgrims  who  had  arrived  at  the  sanc- 
tuary, and  vers.  6-8  the  reply  of  those  who 
dwelt  in  it  (Olshausen).  Again,  it  is  not  inti- 
mated that  the  Temple  was  in  ruins,  in  which  the 
birds  built  their  nest,  but  the  house  of  God  is 
Bpoken  of  as  being  resorted  to  for  religious  wor- 
ship. We  are  therefore  forbidden  to  assume  the 
period  of  the  exile  (Isaaki,  Kimchi  as  an  alterna- 
tive). The  period  following  the  consecration,  165 
B.  C,  would  be  much  more  suitable  than  this 
(Hitzig),  if  it  were  necessary  for  us  to  seek  the 
composition  at  so  late  a  date.  The  "  anointed  " 
in  ver.  11  would  then  naturally  not  be  the  king 
but  the  Jewish  people.  But  it  is  a  mere  asser- 
tion, destitute  of  proof,  that  we  are  to  attach  this 
meaning  to  the  same  term  in  Ps.  lxxxix.  39, 
Hab.  iii  13;  and  Ps.  xxviii.  8.  Nor  is  a  late 
date  of  composition  to  be  argued  from  the  fact 
that  only  here  and  in  Sirach  xlii.  16  is  God  called 
l  Sun,  and  at  the  same  time  designated  by  the 
term  denoting  a  round  and  glittering  shield. 


Vers.  1-5.  How  amiable,  etc. — The  Heb  word 
includes  the  two  meanings:  beloved, and:  worthy 
of  love.  The  use  of  the  plural:  tabernacles, 
perhaps  has  allusion  to  the  numerous  divisions 
of  God's  house.  Yet  these  divisions  themselves 
are  not  meant,  for  God  dwelt  in  the  Holy  of  Ho- 
lies alone.  Nor  is  it  to  be  explained  as  a  poeti- 
cal (Hupfeld)  plural  (Pss.  xliii.  3;  xlvi.  5; 
cxxxii.  5,  8 ;  comp.  lxviii.  36).  It  is  directed 
against  the  sensuous  conception  of  God's  local 
residence,  and  yet  does  not  entirely  abandon  it, 
so  that  we  are  not  justified  in  understanding  the 
whole  strophe  to  relate  to  spiritual  residence, 
hunger,  and  thirst  (HeDgstenberg).  But  the 
mention  of  the  courts  and  altars  as  the  place  for 
which  the  poet  longed,  in  which  he  would  dwell 
and  find  a  home  as  the  bird  in  its  nest,  confirms 
the  absence  of  the  naturalistic  and  sensuous  . 
idea,  while  it  also  exhibits  the  more  restricted 
conception  of  God's  dwelling-places,  in  distinc- 
tion from  the  places  where  the  people  and  priests 
assembled  for  the  performance  of  their  religious 
rites:  and  this  distinction  was  suggested  by  the 
consciousness  of  the  places  of  worship  having 
necessarily  a  local  habitation.  Both  orders  of 
the  congregation  had  their  separate  courts,  as 
well  as  their  established  places  and  ceremonies 
in  sacrifice  and  prayer;  none  of  them,  however, 
dwelt  in  these  places.  Yet  it  is  not  to  be  inferred 
from  ver.  3  that  the  poet  was  a  layman  (Ewald, 
Olshausen).  Nor  do  vers.  4  and  5  refer  to 
Priests  and  Levites,  who  with  their  families  lived 
by  the  altar.  Nor  are  the  residents  of  God's 
house  the  inhabitants  of  Jerusalem,  or  those 
who  lived  rouud  about  the  Temple  (Olshausen) 
and  certainly  not  the  constant  resorters  to  the 
Temple  (De  Wette,  Stier).  But  the  words  con- 
tain the  Old  Testament  idea  (Jer.  xx.  6)  corres- 
ponding to  that  in  the  New  Testament :  members 
of  God's  house  (Eph.  ii.  19).  The  idea  rests 
upon  the  conception  of  filial  relationship,  and  is 
here  imaged  forth  in  the  emblem  of  brooding 
birds.  This  figure  not  only  serves  this  purpose, 
but  also  leads  the  way  to  the  literal  presentation 
of  the  idea  in  the  following  verse.  The  form  of 
the  sentence  does  not  show  a  literal  comparison 
of  the  nests,  which  contain  even  the  smallest 
birds  to  be  found  anywhere,  to  the  altars,  which 
are  the  homes  of  the  pious,  and  of  which  the 
Psalmist  was,  for  the  time,  deprived,  and  after 
which  he  longed.  It  only  shows  that  it  is  to  be 
understood  in  one  of  the  following  ways:  Either 
the  poet  in  an  agony  of  passionate  longing 
breaks  off  the  sentence  with  the  sigh:  alas! 
thine  altars!  (Calvin,  Muntinghe,  Stier),  or  we 
must  supply  and  prefix  the  words:  So  I  have 
found  (Mendelssohn,  Knapp);  or:  should  I  not 
find  (Rudinger,  Clericus,  J.  H.  Michaelis,  Dathe, 
Rosenmiiller).  But  the  passage  is  not  merely  a 
figurative  one,  in  which  the  poet  by  a  bold  meta- 
phor represents  himself  as  the  sparrow  and  swal- 
low who  found  their  nest,  that  is,  a  secure  place 
of  refuge,  and  an  unmolested,  protected,  peace- 
ful home  within  the  precincts  of  the  sanctuary 
(Geier,  Venema,  Burk,  Clauss.,  Hengst.,  Del.). 
The  sentence  does  not  begin  with  :  for  (Luther), 
but  with1  also;  and  this  particle  is  not  united 
to  the  verb  (Hengst.)  but  to  the  name  of  the  bird, 
in  a  clause  which  by  the  use  of  the  perfect  tense 
alludes  to  a  determinate  occurrence.     This  fact 


PSALM  LXXXIV. 


463 


is  the  one  well-known  in  history,  that  small  birds 
lived  undisturbed  within  the  precincts  of  the 
Temple.  We  could  therefore  render  directly  : 
beside,  or:  close  to  thine  altars  (Sept.,  Vulg., 
Syr.,  Arab.,  and  many  of  the  older  and  recent 
expositors)  without  needing  to  assume  that  the 
Temple  was  in  ruins  (Isaaki,  Kinichi).  But,  in 
the  first  place,  r\X  is  more  readily  construed 
grammatically,  not  as  a  preposition,  but  as  the 
sign  of  the  accusative,  and  in  apposition  (Heng- 
stenberg,  Del.,  Hitzig),  only  that  we  need  not 
insert:  namely  (Luther)  [or  even,  Engl.  Vers.]; 
in  the  second  place  the  intermediate  thought 
would  be  wanting,  which  prepares  the  way  for 
the  idea  of  man's  home-fellowship  with  God. 

This  fellowship  in  a  spiritual  sense  was  shared 
by  the  Psalmist.  As  on  Old  Testament  ground, 
however,  he  cannot  grasp  the  idea  in  its  ripened 
fulness  of  meaning,  and  feel  that  he  can  exercise 
and  exhibit  his  right  of  home  and  filial  compa- 
nionship in  any  other  place  than  in  the  Temple  on 
Zion.  He  therefore  felicitates  in  general  terms 
and  in  a  comprehensive  sense  those  who  ever  dwell 
in  God's  house  (Comp.  xv.  1 ;  xxvii.  4).  The 
proposal  of  Hupfeld  either  to  supply  the  words: 
"but  I"  before  "thine  altars"  or  to  insert  the 
whole  passage  after  ver.  5  a.  is  accordingly  un- 
necessary. We  must  not,  however  slight  so 
superficially  as  is  usually  done  the  objections 
adduced  against  the  current  explanations,  espe- 
cially by  Hupfeld.  The  expression:  my  King  and 
my  God  (Ps.  v.  3),  must  especially  receive  due 
attention.  [Alexander:  "  The  address,  Jehovah 
(God)  of  Hosts  has  the  same  sense  as  in  ver.  2. 
One  suggests  the  covenant  relation  between  God 
and  the  petitioner,  the  other  makes  His  sover- 
eignty the  ground  of  a  prayer  for  His  protection. 
The  same  essential  notions  of  supremacy  and 
covenant  right  are  conveyed  by  the  parallel  ex- 
pression:   my  King  and  my  God." — J.  F.  M.] 

The  particular  meanings  of  the  names  of  the 
birds,  which  also  occur  together  in  Prov.  xxvi. 
2,  are  a  matter  of  dispute ;  for  the  swallow  has 
a  different  name.  (Is.  xxxviii.  14;  Jer.  viii.  7). 
The  same  is  true  of  the  wild  or  turtle-dove 
(Sept.,  Targum,  Syr.,  Hitzig),  and  it  is  an  un- 
supported conjecture  to  suppose  that  these  are 
onomitopoetic  words  representing  a  flock  of 
medium-sized  birds  like  crows,  choughs  or  star- 
lings, screeching  and  high-flying  and  separately 
undistinguishable  (Bottcher).  We  may  there- 
fore hold  to  the  Rabbinical  explanation  of  derdr. 
Should  it,  however,  correspond  to  the  word  duri 
now  employed  in  Palestine  to  designate  the 
sparrow(Wetzsteinin  an  Excursus  in  Delitzsch), 
then  instead  of  the  sparrow  (Sept.)  there  must 
be  understood  here  by  TsippOr  some  small  twit- 
tering bird  like  the  finch  (Tobler,  Denkblatter 
aus  Jerusalem  1853,  p.  117),  which  in  particular 
is  denoted  by  this  onomatopoetic  word. 

It  is  not  to  be  inferred  from  ver.  3  b,  that 
God's  praise  is  only  to  be  sounded  forth  in  the 
future,  when  it  will  certainly  be  proclaimed, 
while  the  present  is  still  dark.  This  is  the  ex- 
planation given  (Hengst.,  Ewald,  Del.),  after 
Ps.  xlii.  6,  according  to  the  hypothesis  that  a 
like  situation  is  described  in  these  Psalms.  But 
we  have  seen  how  uncertain  the  grounds  of  this 
assumption  are.  And  besides,  the  primary  sig- 
nification of  "VJ?  is  iteralio,  so    that   it  is  much 


better  to  adhere  to  it  in  this  place.  The  praise 
that  resounds  through  God's  house  is  to  reach 
still  further,  stretching  from  the  past  through 
the  present  into  the  future.  Most  therefore 
render  directly:  ever.  The  Sclah  also  suits 
this  view  better ;  the  music  here  strikes  in, 
leading  the  service  of  praise. 

Ver.  G.  Ways  in  their  hearts.  [E.  V.  In 
whose  hearts  are  the  ways  of  them].  The  plural 
suffix  is  to  be  explained  by  the  fact  that  "the 
man"  was  just  before  used  as  a  collective  term. 
But    what   is   the    meaning    of    the    sentence? 

Is  it  as   it  stands,  so  meaningless   that  Jlwprp 

(roads)  must  be  given  up,  and  ni7D3=iT?D3  (con. 
fidence,  Hupf.)  be  read  in  its  place  as  the  Chald.  has 
already  paraphrased  it  ?     Or  should   we  rather 

insert  flH^D,  because  the  Sept.  has  here  as  in 
2  Chron.  ix.  11,  rendered  avaftaoeicl  Neither. 
The  word  expresses  a  meaning  that  is  contrasted 
with  side-paths  or  by-ways  (Jer.  xviii.  15; 
Prov.  xii.  28;  Ps.  exxv.  5).  We  might  there- 
fore think  of  the  straight  paths  of  Jehovah  (Pa. 
xvii.  5),  which  Israel  was  careful  to  follow, 
while  the  heathen  wandered  away  from  them  in 
their  erring  courses  (Is.  liii.  C) :  the  put iis  that 
were  laid  down  by  the  statutes  of  the  law  (Hit- 
zig). We  have  presented  according  to  this  view 
either  the  thought  that  the  righteous  have  con- 
stantly before  their  minds  these  ways  of  God  or 
His  commandments,  ponder  them  in  their  hearts 
and  earnestly  strive  to  walk  in  accordance  with 
them  (Isaaki,  Kinichi,  Luther,  and  others);  or 
that  the  hearts  of  the  pious  are  no  longer  a 
trackless  waste,  but  a  well-beaten  path  of  right- 
eousness, Prov.  xvi.  17  (Venema,  Mendelssohn, 
Hengst.).  The  latter  explanation  is  more  readily 
attached  to  the  form  of  the  words  and  the  usage 
of  the  terms  employed,  but  it  makes  too  little  ac- 
count of  the  context  and  parses  over  too  quickly 
into  ii  spiritual  application,  as  we  find  also  in 
the  exposition  of  the  following  sentences  that 
the  actual  and  historical  ground  of  the  expres- 
sions has  been  needlessly  abandoned  by  many. 
It  is  quite  true  that  it  is  a  forced  interpretation 
of  the  disputed  clause  which  makes  it  mean  that 
the  pilgrim-routes  to  Jerusalem  (Aben  Ezra, 
Knapp,  Bottcher,  Delitzsch),  or  the  common 
streets  in  Jerusalem  leading  to  the  sanctuary 
(Grotius),  were  constantly  in  their  thoughts. 
And  ver.  7,  completes  the  picture  of  blessedness, 
set  forth  before  in  general  terms,  that  is,  the 
blessing  of  trust  in  God,  by  a  figure  which  is 
borrowed  from  a  wandering  or  journeying  as  a 
common  emblem  of  human  life  (Hupfeld).  But 
it  expresses  more.  For  in  ver.  8  b  the  travellers 
are  described  as  appearing  before  God  in  Zion. 
The  Psalmist  has  in  mind  a  pilgrimage  or  festival 
journey;  not  indeed  as  apparent  to  the  senses 
as  though  the  spectacle  of  a  band  of  pilgrims 
had  given  occasion  to  the  words  of  longing 
(Muntinghe),  nor  yet  as  an  emblem  of  the  toil- 
some  life-journey  of  the  righteous  which  has  yet 
very  many  seasons  of  refreshing  and  blessedness. 
Here  as  in  the  preceding  strophe  there  is  a 
mingling  of  expressions  drawn  from  the  spheres 
of  the  external  and  the  spiritual,  as  ver.  7  es- 
pecially shows.  Ver.  6  felicitates  those  who 
have  in  God  their  strength  (not  their  defence  or 


4G4 


THE  THIRD  BOOK  OF  PSALMS. 


their  glory).  And  ver.  8  says  that  they  go,  not: 
from  band  to  band  (Grotius  and  Rosenmuller 
following  the  older  expositors),  but  from  strength 
to  strength,  until  every  one  of  them  (transition 
to  the  singular)  appears  before  God  Himself.  This 
last  phrase  takes  the  place  of  the  usual  "before 
God's  face."  and  yet  with  the  local  distinction, 
in  Zion.  It  is,  however,  most  natural  to  take 
the  roads  mentioned,  without  the  article,  in  ver.  6  6, 
not.  in  a  concrete  and  special  application,  so  as  to 
refer  them  generally  to  the  ways  to  God  and 
His  house,  whether  in  the  sensuous  or  in  the 
spiritual  sense,  but  to  understand  them,  as  indefi- 
nitely as  they  are  expressed,  of  the  means  and 
ways  by  which  in  the  sphere  of  the  heart  the 
supply  of  strength  vouchsafed  by  God  to  men  is 
conveyed.  It  is  therefore  better  not  to  compare 
Is.  xl.  3;  but  in  particular  Ps.  1.  13.  This  view 
is  confirmed  by  the  words  which  immediately 
follow. 

Vers.  7f.  Travelling  through  the  vale  of 
tears.  [E.  V.  Passing  through  the  valley  of- 
Baca].  The  participles  here  and  in  ver.  5,  are 
parallel  and  have  a  mutual  reference.  They  de- 
note however,  either  different  persons  or  the 
same  persons  in  different  circumstances,  at  first 
as  being  companions  of  God  in  His  house, 
and  then  as  being  on  the  way  thither  as 
pilgrims  to  Zion.  Now  Zion  lay  upon  a  moun- 
tain, and  the  surrounding  country  is  very  much 
cut  up  by  ravines  and  in  some  parts  poorly  sup- 
plied with  water.  The  pilgrims  would  therefore 
have  a  toilsome  ascent  from  the  valley-ground 
below.  Many  of  the  valleys,  also,  had  signifi- 
cant names,  easily  convertible  into  symbolical 
expressions.  Such  were  Rephaim=:shadows, 
and  Hinnom=wailing,  which  lay  close  together 
between  Jerusalem  and  Bethlehem.  In  the 
former,  there  grew,  according  to  2  Sam.  v.  23 ; 
2  Chron.  xiv.  14f.,  trees  called  JOS.     The  rab- 

TT 

bins  have  explained  these  to  be  mulberries,  but 
later  writers,  more  correctly  (see  Faber  on 
Harmer's  Beobachtingen  iiber  den  Orient,  I.  400) 
have  referred  it  to  a  plant  resembling  the  balsam 
called  by  the  Arabs  baca,  because  when  it  is 
wounded,  a  tearlike  liquid  exudes  (Winer,  Real- 
worterbuch).  Theie  were  undoubtedly  several 
of  these  itacrz-valleys:  and  being  employed  here 
as  a  play  upon  H33  (sweeping)  in  allusion  to 
the  property  just  described,  they  could  very 
readily  receive  a  symbolical  application,  and  the 
more  so  as  the  shrub  is  very  common  in  the  arid 
valley  of  Mecca.  Burckhardt  found  such  a  val- 
ley in  the  neighborhood  of  Sinai  (Travels  in 
Syria,  etc.,  p.  977).  And  since  it  is  evidently 
not  a  special  route  of  any  particular  band  of 
pilgrims  that  is  described  in  our  text,  for  the 
pilgrims  in  general  did  not  march  in  companies 
upon  the  same  road,  it  would  be  altogether  op- 
posed to  the  spirit  of  the  passage  and  would  de- 
stroy the  idea  and  the  expectation  which  the  poet 
has  awakened,  to  seek  an  actual  Valley  of  Baca. 
The  valley  Rephaim  is  the  less  suitable,  as,  ac- 
cording to  Is.  xvii.  5,  it  was  very  fertile,  while 
a  conversion  into  a  valley  of  fountains  is 
spoken  of  here.  \t  is  therefore  preferable 
to  suppose  a  barren  region  to  be  referred  to 
(Gesenius,  Ewald,  Olshausen),  or  valley  full  of 
thorns  (Koster).  But  it  is  unnecessary  to  iden- 
tify the  valley  here  mentioned  either  with  the 


Valley  of  Achor  (Hos.  ii.  17),  between  Jericho 
and    Bethel    (Jos.    vii.    24)   which  contained   a 

place  called  W32  (Sept.  n^avd/xuv),  Judges  ii.  1, 
which  again  might  properly  have  been  003= 
C&OS  (Hitzig)  ;  or  with  the  last  station  upon 
the  road  from  the  north,  where  in  a  narrow  and 
gloomy  valley  dark  water  drops  from  a  rock 
(Renan,  Vie  de  Jesus,  Ch.  IV.).  For  apart  from 
the  fact,  that  the  dropping  from  the  rock  called 
"weeping"  in  Job  xxviii.  11,  is  there  called 
'33  and  not  X33,  it   is  not  said   here    that  the 

•  :  tt 

pilgrims  made  that  valley  a  ltyO=bivouac,  be- 
fore Jerusalem  (Knapp),  but  rj70=place  of 
fountains.  Now  this  does  not  mean  that  they 
dug  wells  (Luther),  or  found  fountains  miracu- 
lously prepared,  Is.  xli.  18,  (Kimchi,  Calvin),  or 
through  their  piety  converted  the  toils  of  the 
journey  into  occasions  of  spiritual  refreshment 
(Geier  and  others),  or  that  they  made  God  Him- 
self the  fountain  of  their  salvation  (Venema,  by 
a  false  reference  of  the  suffix).  The  words  are 
a  figurative  expression  of  the  thought  that  the 
Divine  blessing  accompanies  them  everywhere 
and  supplies  the  means  by  which  they  are  re- 
freshed on  their  journey,  and  so  strengthened, 
that  they  become  neither  faint  nor  languid,  but 
ever  stronger  as  th  ey  advance.  The  valley  through 
which  they  are  marching,  becomes  green  mea- 
dows and  pastures  and  fruitful  fields,  by  springs 
and  rain.  For  rniD  denotes  also  in  Joel  ii.  23, 
as  rnv  does  elsewhere,  the  first  fertilizing  rain 
after  the  heat  of  summer,  which  in  the  East 
clothes  the  parched  ground  in  an  incredibly  short 
time  with  vegetation  of  the  most  varied  kind, 
(Sept.,  Kimchi,  Calvin  and  all  the  recent  exposi- 
tors but  Hengstenberg).  For  it  is  against  the 
context  to  suppose  that  allusion  is  made  to  the 
guide  of  the  caravan  (Herder)  or  to  the  teacher 
who  instructs  the  travellers  in  the  law  of  God, 
(Heugst.  following  the  Chald.  and  the  Rabbins, 
Luther  and  most  of  the  older  versions)  who  is 
covered  with  blessing  (HC3J?  as  Kal  in  the  pas- 
sive sense).  Although  it  gives  a  sense  too  re- 
stricted to  translate:  Baca-valley  (Hitzig,  Del.) 
and  to  understand  by  this  a  desolate  and  barren 
region  at  that  time  in  ill-repute  (Olshausen) 
noted  for  its  resinous  trees  which  derived  their 
names  from  the  resin  which  exuded  from  them 
(Bbttcher),  yet  the  nature  of  the  discourse, 
which  passes  over  immediately  into  the  figurative, 
and  the  allusion  contained  in  the  name  of  the  tree, 
make  it  also  quite  correct  to  render:  Valley  of 
weeping  or  land  of  tears.  (The  ancient  versions, 
the   Masorah,  which  has   the  remark  that  N33 

T  T 

here  stands  for  H33,  and  the  Rabbins  except 
Aben  Ezra  and  Kimchi,  and  after  them  many 
expositors,  Hengstenberg  and  Hupfeld  last). 
Luther  altered  his  translation  in  many  ways,  but 
generally  did  not  improve  it.  His  view  of  ver. 
8  c,  was  founded  upon  the  rendering  of  the  Sept. : 
bfdf/cerai  6  8ebg  tg>v  deuv.  Exception  was  made 
to  the  unusual  combination  of  7X  instead  of 
,J3_nx  withDXT;  the  allusion  to  ST)  7N  imme- 
diately preceding  and  to  /{<  vN  in  verse  3,  was 
overlooked  ;  and  it  was  suggested  that  the  true 
reading  was  D'il  'K  7tf. 


PSALM  LXXXIV. 


405 


Vers.  10  ff.  Our  Snield. — This  is  in  the  voca- 
tive, as  being  an  address  to  God;  not,  as  in  Ps. 
lxxxix.  1'.),  an  accusative  denoting  the  king, 
and  depending  upon  the  verb  (Aben  Ezra). 
Against  the  latter  are  the  terms  Sun  and  Shield 
applied  to  ^od  in  ver.  12,  and  changed  by  the 
Sept.  into  the  sentence:  God  loves  mercy  and 
truth.  Go  1  is  called  a  shield  also  in  Ps.  lix.  1  Li. 
"See"  stands  absolutely  as  in  2  Chron.  xxiv.  22; 
Ps.  lxxx.  15,  parallel  to  "hear"  in  ver.  9c. 
"  For,"  in  ver.  1 1,  does  not.  confirm  the  foregoing 
supplication  (Hengst.)  but  the  whole  Psalm 
(Aben  Ezra,  Geier  an  I  others).  The  verse  says 
nothing  about  door-keeping,  which  was  an  honor- 
able office.  Nor  about  along-continued  residence 
(Luther).  A  comparison  is  made  between  dwell- 
ing and  fi/inj  upon  the  threshold,  the  former  re- 
lating both  to  the  house  of  God  and  I o  the  tents  of 
wickedness.  Tlie  latter  is  not  employed  in  the 
sense  of  being  despised  ( Augustin)  nor  as  being 
the  consequence  of  violent  treatment  (Sept.)  nor 
as  lying  before  the  door  as  Lizarus  did  (Hengst. ). 
It  expresses  a  personal  experience  of  the  exalted 
good,  happiness  ami  value  of  belonging  to  Gods 
house,  and  (he  smallest  measure  of  and  most 
remote  connection  with  this  privilege  were  more 
esteemed  and  loved  by  the  Psalmist  than  the 
greatest  abundance  supplied  from  other  sources. 
The  psalmist,  has  in  his  mind"s  eye  a  worshipper 
lying  upon  the  threshold,  but  utters  only  his  own 
conception  and  appreciation  of  this  relation,  not 
his  actual  condition  and  posture.  Any  reference 
to  his  humility  and  modesty  (Calvin,  Hupfeld),  is 
as  unsuitable  as  an  allusion  to  the  position  and 
employment  of  the  Korahites  in  the  temple- 
service  (Del.).  The  plural  number  courts,  in 
vers.  3  and  11,  do  not  necessarily  indicate  a 
late  date.  The  original  Tabernacle  had,  to  be 
sure,  only  one  court.  But  intimations  are  found 
of  an  enlargement  and  alteration  in  that  of 
David's  time.  (See  Knobcl  on  Ex.  xxv.-xxxi.  p. 
255). 

DOCTRINAL    AND    ETIIICAL. 

1.  He  who  loves  the  house  of  God  must,  ever 
experience  nothing  but  the  most  ardent  longing 
to  be  there,  whether  he  be  far  from  it  or  near 
it;  lie  would  never  be  found  absent  from  it, 
he  would  even  as  God's  child  forever  live  in  His 
house.  He  therefore  felicitates  those  who  abide 
there;  and  they  praise  God  continually.  They 
have  there  what  the  bird  has  in  her  nest.  "  God 
is  so  kind  and  condescending  that  He  leaves  not 
unrewarded  the  fervent  love  and  holy  desire 
which  men  feel  for  Him,  but  so  gladdens  men  as 
to  revive  them  in  body  and  soul.  And  t litis 
from  an  ardent  longing  after  God  there  results 
an  all-pervading  sense  of  happiness"  (John 
Arndt). 

2.  The  earthly  house  of  God,  however,  is  only  a 
type  of  the  heavenly,  and  therefore  in  the  pil- 
grim's longing  for  and  journeying  to  the  former, 
is  imaged  forth  the  relation  of  the  children  of 
God  to  the  latter.  If  they  have  their  strength 
in  God,  their  longing  is  not  in  vain  and  their 
journeying  not  without  result  as  it  is  not  with- 
out an  aim.  In  their  hearts  are  paths,  upon 
which  strength  from  God  is  conveyed  lo  them, 
and  in  their  toilsome  course  God  provides  (he 
means  of  their  support  and  success,  so  that  they, 

30 


raised  up  out  of  fain tu ess  and  exhaustion,  go  on 
from  strength  to  strength  until  i\\<-y  appear  be- 
fore God.  Such  men  cl  thed  with  strength  from 
Him  are  indeed  to  be  counted  happy,  as  they  in 
their  march  through  the  desert,  gladdened  by 
His  blessing,  change  it  into  a  garden  of  God. 

3.  But  it  is  a  necessary  accompaniment  of  such 
experience  of  mercy,  that  we  do  not  rest  satis- 
fied with  such  longing,  wishing,  and  desiring, 
but  that  longing  becomes  prayer,  wishing  trust, 
and  desire  the  possession  of  salvation.  There- 
fore must  we  not,  in  a  false  spiritualistic  feel- 
ing, lightly  regard  or  despise  the  means  of  grace 
offered  and  provided  in  the  visible  Church,  but 
duly  avail  ourselves  of  them.  Thrice  blessed  are 
they  who  act  thus. 


IIOMILETICAL    AND    PRACTICAL. 

He  who  loves  from  the  heart  what  is  God's, 
has  as  much  reason  for  rejoicing  as  for  longing. 
—  Man  must  seek  at  God's  altars  what  he  cannot 
well  be  without  on  earth,  and  what  he  can  find 
nowhere  in  the  world. — The  happiness  of  those 
who  dwell  with  God  in  His  house:  (1)  wherein 
it  consists;  (2)  how  it  is  obtained  — Communion 
with  God  is  neither  to  be  gained  nor  preserved 
without  a  due  use  of  the  means  of  grace  — He 
who  loves  God's  house,  walks  in  God's  ways,  and 
trusts  in  His  aid,  is  to  be  counted  happy  even  on 
earth. — Our  pilgrimage  upon  earth  as  a  journey 
to  the  house  of  God. — The  praise  of  God  the 
joy  of  the  righteous.  —  The  transformations 
which  true  piety  effects  in  this  earthly  vale  of 
sorrow. — God  not  only  defends  His  own,  He 
blesses  them  also  with  gifts  from  on  high. — He 
who  would  enjoy  God's  blessings  must  open  his 
heart  to  God,  and  prepare  the  way  for  His 
coming. — Progress  in  the  ways  of  God  is  effected 
only  through  the  strength  of  God  ;  it  is  made 
from  step  to  step,  but  is  made  surely  towards 
God;  it  is  not  gained  without  much  sorrow,  but 
the  end  is  abiding  joy. 

Starke  :  If  God  shows  every  little  bird  a  place 
to  build  its  nest  and  hatch  its  young  in  peace, 
He  will  also  grant  to  souls  longing  for  salvation, 
means  of  instruction  and  sources  of  happiness. — 
If  t ie  soul  once  gains  a  true  appreciation  of 
God's  word,  its  desire  for  intimate  converse  with 
it  will  grow  day  by  day.  —  He  who  would  call 
God  his  King  must  do  Him  homage,  and  yield 
himself  up  to  Him  by  faith  ;  and,  by  so  doing, 
lie  will  become  not  only  His  subject,  but  also  an 
inmate  of  His  own  house. — 0  blessed  dwelling! 
In  God's  house  will  everything  be  granted  to  the 
soul,  and  nothing  be  asked  of  it  in  return  but  to 
praise  Him. — The  path  in  which  we  are  to  walk 
to  heaven,  must  not  only  be  in  books;  not  lie 
only  in  the  ear  or  on  the  tongue  ;  it  must  be  in 
the  heart;  the  heart  must  learn  to  delight  in 
God's  ways. — A  Christian  need  not  languish  in 
this  barren  vale  of  sorrow,  for  he  has  every- 
where beside  him  the  fountain  of  life. — Is  God 
the  Sun  of  believers?  He  must  enlighten  them, 
warm  them,  and  make  them  fruitful.  Is  he 
their  Shield?  He  must  protect  them  against  all 
enemies.  Well  for  those  who  enjo/  these  bless- 
ing I 

Osiander:  The  happy  results  of  the  preach- 
ing of  the  gospel  show  that  the  true,  eternal,  and 


406 


THE  THIRD  BOOK  OF  PSALMS. 


only  God,  is  present  with  His  church,  and  blesses 
that  ordinance,  that  it  may  bring  forth  much 
fruit. — Selnecker  :  There  is  nothing  better 
than  to  be  a  member  of  the  true  Church,  and  to 
have  God's  word  pure  and  simple,  for  with  these 
the  Lord  of  hosts  is  and  abides. — Rieger:  A  soul 
seeking  God  displays:  (1),  its  desire  for  this 
blessed  communion,  (2),  its  actual  arrival  "before 
Him  whom  it  seeks  and  finds:  (3),  its  worship, 
wherein  it  testifies  to  God  its  love  for  Him,  its 
joy  and  trust  in  Him  and  dependence  upon  Him, 
and  whereby  it  wins  its  way  into  His  presence. 
— God's  praise  in  heaven  is  sounded  forth  in  per- 
fect strains  ;  on  earth  we  are  training  ourselves 
to  bear  a  part  in  them. — Tholtick:  How  much 
is  necessary,  in  order  to  realize  the  highest  joy 
of  life  in  God's  praise! — Guenther  :  First,  the 
longing  after  God's  house  and  communion  with 
Him;  next,  an  indication  of  the  way  to  the  ob- 
ject of  desire  ;  thirdly,  the  reward  of  residence 
in  God's  house,  or  in  communion  with  him. — 
Umbreit:  It  is  not  the  word  of  praise  outwardly 
sounding  which  brings  blessedness  and  peace  to 
man;  but  he  alone  finds  the  highest  happiness 
whose  heart  is  fixed  in  God  as  his  only  strength 
and  glory,  and  who  not  merely  knows  the  well- 


trodden  paths  of  God,  but  in  whose  heart  they 
are  and  live. — Schaubach  :  It  is  not  a  bodily 
stay  and  residence  in  the  Temple  as  they  were 
granted  to  the  priests  and  Levites  in  Jerusalem, 
that  makes  us  blessed  ;  but  the  constant  sojourn 
of  the  heart  with  the  Lord,  which  makes  the 
Christian  an  inmate  of  His  house. — Dieprich: 
The  blessedness  of  those  who  enjoy  unobstructed 
communion  with  the  living  God,  the  God  of 
mercy. — Schapper  (at  the  unveiling  of  the  sta- 
tue of  Melanchthon  in  Wittemberg,  Oct.  21st, 
1865):  With  what  right  and  in  what  sense  do 
we  honor  the  memory  of  the  blessed  Reformers  ? 
(I)  They,  as  true  children  of  God  and  living 
members  of  His  Church,  desired  to  dwell  in  His 
house  and  praise  Him  forever.  (2)  As  true  he- 
roes they  took  the  Lord  as  their  strength,  and 
from  the  heart  walked  in  His  ways.  (8)  As 
true  teachers  in  the  kingdom  of  heaven  they 
passed  through  the  vale  of  sorrow  and  made  if 
fountains  of  water,  and  have  been  crowned 
with  blessing.  (4)  As  true  Reformers  of  the 
Church,  they  have  achieved  one  victory  after 
the  other,  so  that  men  must  see  that  the  true  God 
is  in  Zion,  where  they  abode  and  whither  they 
have  directed  us. 


PSALM  LXXXV. 
To  the  chief  Musician,  A  Psalm  for  the  sons  of  Korah. 

2  Lord,  thou  hast  been  favorable  unto  thy  land : 
Thou  hast  brought  back  the  captivity  of  Jacob. 

3  Thou  hast  forgiven  the  iniquity  of  thy  people; 
Thou  hast  covered  all  their  sin.     Selah. 

4  Thou  hast  taken  away  all  thy  wrath : 

Thou  hast  turned  thyself  from  the  fierceness  of  thine  anger. 

5  Turn  us,  O  God  of  our  salvation, 

And  cause  thine  anger  toward  us  to  cease. 

6  Wilt  thou  be  angry  with  us  for  ever? 

Wilt  thou  draw  out  thine  anger  to  all  generations  ? 

7  Wilt  thou  not  revive  us  again : 
That  thy  people  may  rejoice  in  thee? 

8  Shew  us  thy  mercy,  O  Lord, 
And  grant  us  thy  salvation. 

9  I  will  hear  what  God  the  Lord  will  speak  : 

For  he  will  speak  peace  unto  his  people,  and  to  his  saints: 
But  let  them  not  turn  again  to  folly. 
10  Surely  his  salvation  is  nigh  them  that  fear  him  ; 
That  glory  may  dwell  in  our  land. 


PSALM  LXXXV. 


467 


1 1  Mercy  and  truth  are  met  together ; 
Righteousness  and  peace  have  kissed  each  other. 

12  Truth  shall  spring  out  of  the  earth; 

And  righteousness  shall  look  down  from  heaven. 

13  Yea,  the  Lord  shall  give  that  which  is  good  ; 
And  our  land  shall  yield  her  incre  ise. 

14  Righteousness  shall  go  before  him  ; 
And  shall  set  its  in  the  way  of  his  steps. 


EXEGETICAL    AND   CRITICAL. 

Contexts  and  Composition.  After  a  retro- 
spect of  the  former  mercy  bestowed  upon  the 
people,  (vers.  2-4),  there  is  uttered  a  prayer  for 
a  renewed  manifestation  of  the  same  mercy 
during  present  sufferings  from  the  anger  of  God 
(vers.  5-8).  The  intention  is  then  announced 
of  listening  with  gladness  to  God's  pledge  of 
peace  to  His  people,  because  its  fulfilment  in 
their  deliverance  was  certain  to  those  who  really 
feared  Him  (vers.  9,  10).  This  fulfilment  with 
its  wealth  of  blessings  is  finally  described  in 
strains  of  poetic  rapture  vers.  11-14),  which 
bear  a  great  resemblance  to  is.  xxxix.  16  f.;  xlv. 
8;  lix.  14.  We  receive  an  impression  from  the 
Psalm  which  compels  us  to  assign  its  composi- 
tion to  the  period  succeeding  the  return  from 
the  Exile.  There  is  no  sufficient  ground  for  con- 
necting it  with  the  peace  concluded  with  Antio- 
chus  III  (Hitzig).  It  is  more  than  doubtful 
whether  we  are  justified  in  inferring  from  ver. 
13  a  season  of  the  year  long  before  harvest. 
The  assumption  is  altogether  arbitrary  that  the 
first  part  contains  the  prayer  of  the  Church,  and 
the  second  a  hymn  of  exhortation  and  promise 
by  the  priests  in  response  (Ewald,  Olshausen, 
De  Wette).  The  construction  of  the  perfects  in 
vers.  2-4  as  pluperfects  (Ewald,  Olshausen, 
Baur)  is  unnecessary.  [These  commentators 
suppose  the  reference  to  be  to  a  period  long  past, 
and  hence  their  view  of  the  force  of  these  verbs. 
— J.  F.  M.]  The  opinion  is  unfounded,  that  vers. 
5f.  recall  the  former  prayer  of  the  people  (Hitzig), 
or  that  they  contain  that  of  those  who  remained 
still  in  exile  as  distinguished  from  those  who 
had  returned  (Venema).  If  the  whole  psalm  be 
viewed  as  prophetic  (the  older  commentators) 
or  as  having  no  historical  back-ground  (Hengst, 
Clauss.),  the  exposition  is  modified  accordingly. 
The  expressions  indicate  a  national  judgment, 
not  in  conception  as  in  Ps.  xiv.  7,  but  in  rrahii/  : 
and  ver.  9  b,  hints  that  the  present  misfortunes 
of  the  people  were  the  deserved  consequences  of 
their  folly  (Delitzsch).  This  idea  is  lost  in  the 
text  of  the  Sept.  where  we  have  the  rendering: 
and  to  those  who  turn  their  hearts  to  Him. 
[This  rendering  is  due  to  a  wrong  conception  of 

the  word  T\*1D3  and  to  a  false  construction  of  the 

t  :  * 

clause.  This  word  was  supposed  to  be  capable 
of  the  same  meaning  as  the  form  7D3  which 
once  means  inward  parts. — Most  of  the  English 
commentators  agree  with  the  view  defended 
above.  Dr.  Alexander  doe6  not  feel  justified  in 
referring  it  to  any  particular  period.  He  says: 
♦'The  idea  that  the  benefit  acknowledged  was  de- 
liverance from  the  Babylonish  exile  has  arisen 


from  a  false  interpretation  of  the  last  clause  of 
ver.  1,  the  true  sense  of  which  may  be  illustrated 
from  Ps.  xiv.  7.  Captivity  is  a  common  figure 
for  distress  and  God's  revisiting  the  captives 
for  relief  from  it."  And  again:  "  It  seems  to  be 
appropriate  to  every  case  in  which  the  fulfilment 
of  the  promise  in  Lev.  xxvi.  3-13  was  suspend- 
ed."—J.  F.  M.]. 

Vers.  11  ff.  Mercy  and  truth  are  met  too- 
ther (preterite),  and  therefore  appear  as  united 
and  co-operating  harmoniously,  in  consequence 
of  God's  glory  or  majesty  again  dwelling  in  the 
land  when  the  people  should  become  converted  to 
His  fear.  It  is  opposed  to  the  context  to  change 
the  compassion  and  truth  of  God  into  the  human 
virtues  of  "kindness"  and  "faithfulness"  (Hup- 
feld),  or  "love  and  faithfulness,"  (Hitzig).  So 
also  is  the  change  of  glory  into  "  honor"  (most). 
A  like  harmony  exists  between  righteousness 
and  peace,  of  which  it  is  said  literally  that  they 
are  joined  together.  [It  is  more  correct  to  say 
that  it  is  said  literally :  they  have  kissed  each 
other,  the  word  being  onomatopoetic,  and  then 
to  present  the  idea  of  union  as  conveyed  by  that 
figure. — J.  F.  M.]  They  do  not  appear  here  as 
gifts  of  God,  and  consequences  of  His  mercy  and 
truth  (most).  Still  less  are  they  represented  as 
human  righteousness  and  earthly  peace  (Hitzig), 
but  as  heavenly  attributes  in  their  Divine  union 
They  are  rightly  personified  in  this  sense,  and 
represented  frequently  in  works  of  art  as  angels 
or  messengers  of  God  kissing  each  other  (comp. 
Piper's  evangel.  Kalender,  18">9,  p.  24  ff.,  1867,  p. 
63).  It  is  this  righteousness  thus  united  with 
peace  which  the  Psalmist  beholds  as  looking 
down  from  heaven  well-pleased  with  the  land, 
in  which  God's  glory  dwells,  and  from  which  it 
causes  to  spring  forth  from  Divine  seeds  united 
truth  and  mercy.  In  the  next  verse  the  deal- 
ings of  the  Covenant  God  answer  to  this  looking 
down,  and  the  grateful  conduct  of  the  nation  to 
the  merciful  dealings  of  God.  The  fruit  of  the 
land,  therefore,  according  to  the  context,  cannot 
be  the  fruit  of  harvest  (Hitzig)  but  the  blessed 
results  of  reconciliation,  that  righteousness  which 
walks  before  God  and  follows  in  His  train  when 
He  manifests  His  presence  in  the  land.  This 
sense  is  found  in  the  words,  whether  we  render 
the  last  clause :  and  set  (their  steps)  upon  the 
way  of  His  steps  (Olshausen,  Di'litzsch  in  his 
first  edition),  or:  make  His  steps  a  way,  that  is, 
walk  in  His  footsteps  (Hupfeld),  or:  conform  to 
the  ways  of  His  steps  (Ewald),  or  :  mark,  regard 
attentively  the  way  of  His  steps  (Delitzsch  now), 
or:  designate,  make  known  the  way  of  His 
steps  (Hitzig).  It  is,  at  all  events,  wrong  to 
translate:  make  their  steps  a  way  (Hengst.),  or 
sets  its  steps  upon  the  way.  that  is,  sets  out  upon 
the    way,  has   its  course,    is  really    and    truly; 


468 


THE  THIRD  BOOK  OF  PSALMS. 


(most  of  the  older  expositors  until  De  Wette). 
For  the  suffix   iu  V0}?2   must  refer  to   God,  on 

account  of  the  parallelism  with  V33/.  [The 
rendering  of  Hupfeld  is  probably  the  correct 
one,  representing  the  most  natural  construction 
of  the  words.  The  apocopated  form  mingles  an 
aspiration  with  the  declaration,  and  does  not 
justify  us,  as  Perowne  supposes,  in  giving  to  the 
whole  verse  the  force  of  a  desire. — J.  F.  M.] 

DOCTRINAL   AND   ETHICAL. 

1.  God  does  not  only  forgive  the  special  sins  of 
individuals,  He  blots  out  also  the  common  trans- 
gressions of  a  whole  people,  and  removes  their 
common  guilt  in  the  dispensation  of  His  mercy. 
This  gracious  dealing  does  not.  however,  make 
provision  for  the  future  transgression  of  the  same 
people.  But  the  compassion  before  experienced 
encourages  to  prayer  for  a  repeated  turning 
away  of  His  anger,  and  strengthens  the  hope  of 
renewed  blessing.  And  therefore  must  God's 
people  be  mindful  of  the  one  when  they  are  re- 
minded of  the  other,  and  make  both  subserve  the 
building  up  of  the  Church. 

2.  But,  in  order  to  realize  this  aim,  it  is  above 
all  necessary,  that  they  be  intent  upon  hearing 
what  God  says.  For  this  purpose  they  do  not 
require  any  new  revelation  from  Him,  but  can 
resort  to  His  words,  familiar  as  they  have  so  long 
been  to  His  people,  and  expound  and  apply  them 
for  the  instruction  and  consolation  and  warn- 
ing and  exhortation  of  themselves  and  others. 
For  His  word  as  a  testimony  to  His  truth  not  only 
agrees  in  all  its  parts  with  itself,  it  satisfies  also 
the  needs  of  His  people,  and  answers  perfectly 
the  purposes  of  God.  For  it  reveals  His  thoughts 
of  salvation  and  peace,  and  announces  their  ac- 
tual fulfilment  in  the  world  by  the  advent  of 
righteousness,  which  it  shows  to  be  caused  not 
merely  by  His  general  dispensation  of  favor  and 
mercy,  but  specially  by  His  glory  dwelling  upon 
earth.  And  thus  the  history  of  revelation  be- 
comes a  history  of  redemption,  and  all  of  a  Mes- 
sianic character. 

HOMILETICAL   AND   PRACTICAL. 

It  is  good  to  hear  the  word  of  God,  but  His 
people  must  also  govern  their  lives  thereby. — 
We  cannot  meditate  upon  the  mercy  of  God,  with- 
out being  reminded  of  the  sins  of  ourselves  and 
others  ;  may  both  of  them  urge  us  to  true  peni- 
tence and  to  lively  faith  ! — In  spite  of  all  the 
tokens  of  God's  mercy,  sin  has  not  yet  disap- 
peared from  the  world  ;  but  mercy  is  still  stronger 
than  sin. — The  well-being  of  a  nation  is  derived 


from  the  dwelling  of  God's  glory  in  it. — God  has 
thoughts  of  peace  in  relation  to  His  people,  and 
fulfils  them  in  conformity  with  His  truth,  but  al- 
ways in  harmony  with  His  righteousness. — Many 
ask  to  be  spared  from  the  anger  of  God,  and 
most  dread  the  consequences  of  sin,  but  salvation 
is  nigh  only  to  those  who  fear  God. — God  must 
bless  the  land  if  it  is  to  yield  its  fruit;  but  the 
best  fruits  are  those  of  righteousness,  which  are 
pleasing  to  God,  and  are  the  results  of  His  work- 
ing.— Whatever  we  have  on  earth  that  is  good 
comes  down  from  heaven. 

Starke  :  The  nearer  men  are  to  repentance 
the  nearer  are  they  to  mercy;  but  the  further 
away  they  are  from  conversion,  the  less  do  they 
receive  of  this  treasure.  —  God's  mercy  makes  a 
joyful  heart. — Honor  paid  to  God  results  trom 
His  fear,  and  is  largely  increased  by  surpassing 
tokens  of  His  help. — P.ighteousness  is  a  fair  or- 
nament in  a  land,  and  a  strong  pillar  upholding 
the  government,  the  country,  and  the  people; 
but  righteousness  and  peace  must  stand  together. 
—  Frisch  :  God's  anger  and  displeasure  will  be 
averted  in  accordance  with  the  conditions  laid 
down  by  Himself,  if  men  seek  first  in  Him  the 
grace  of  conversion,  and  not  till  then  the  alle- 
viation and  removal  of  punishment. — Tholuck: 
The  sense  of  mercy  must  ever  be  as  abiding  as 
the  feeling  of  guilt  is  deep. 

Guenther:  Let  us  learn  at  last  what  pro- 
motes the  peace  of  a  country,  and  cease  seeking 
in  the  clouds  and  in  the  soil  the  causes  of  death 
and  public  calamities,  and  discern  above  the 
clouds  the  chastening  hand  of  God,  who  visits  in 
His  merciful  anger  for  our  conversion  (be  sins 
which  are  committed  upon  earth  by  His  human 
children. — Taube  :  The  cry  of  faith  in  distress 
is  prompted  by  a  knowledge  of  the  former  mercy 
of  God  towards  His  people  ;  the  look  of  faith  and 
hope  is  inspired  by  listening  to  His  word. — Det- 
lefsen  :  Let  us  honor  our  God  (1)  by  humble 
gratitude  for  His  help,  (2)  by  firm  reliance  upon 
His  promises,  (3)  by  a  pious  walk  before  Him. 

[Scott:  Having  spoken  unto  the  Lord  in 
prayer  we  should  compose  ourselves  to  hear  Him 
speak  to  us  by  His  word;  and  to  expect  an  an- 
swer by  His  Spirit  or  in  His  providence.  He 
will  certainly  speak  peace  to  His  people  whom 
He  has  separated  and  sanctified  to  Himself. 

Barnes  :  Those  who,  have  been  afflicted  and 
restored  should  feel  themselves  exhorted  not  to 
return  to  their  former  course  of  life,  (1)  by  their 
obligations  to  their  Benefactor,  (2)  by  the  re- 
membrance of  their  own  solemn  vows  when  in 
affliction,  (3)  by  the  assurance  that  if  they  do 
return  to  their  sin  and  folly,  heavier  judgments 
will  come  upon  them. — J.  F.  M.] 


PSALM  LXXXVI. 


469 


PSALM  LXXXVL 
A  Prayer  of  David. 

1  Bow  down  thine  ear,  O  Lord,  hear  me  : 
For  I  am  poor  and  needy. 

2  Preserve  my  soul ;  for  I  am  holy  : 

O  thou  my  God,  save  thy  servant  that  trusteth  in  thee. 

3  Be  merciful  unto  me,  O  Lord  : 
For  I  cry  unto  thee  daily. 

4  Rejoice  the  soul  of  thy  servant : 

For  uuto  thee,  O  Lord,  do  I  lift  up  my  snul. 

5  For  thou,  Lord,  art  good,  and  ready  to  forgive  ; 

And  plenteous  in  mercy  unto  all  them  that  call  upon  thee. 

6  Give  ear,  O  Lord,  unto  my  prayer ; 

And  attend  to  the  voice  of  my  supplications. 

7  In  the  day  of  my  trouble  I  will  call  upon  thee : 
For  thou  wilt  answer  me. 


8  Among  the  gods  there  is  none  like  unto  thee,  O  Lord  j 
Neither  are  there  any  works  like  uuto  thy  works. 

9  All  nations  whom  thou  hast  made 

Shall  come  and  worship  before  thee,  0  Lord  ; 
And  shall  glorify  thy  name. 

10  For  thou  art  great,  and  doest  wondrous  things : 
Thou  art  God  alone. 

11  Teach  me  thy  way,  O  Lord  ; 
I  will  walk  in  thy  truth  : 

Unite  my  heart  to  fear  thy  name. 

12  I  will  praise  thee,  O  Lord  my  God,  with  all  my  h>art: 
And  I  will  glorify  thy  name  for  evermore. 

13  For  great  is  thy  mercy  toward  me: 

And  thou  hast  delivered  my  soul  from  the  lowest  hell. 

14  O  God,  the  proud  are  risen  against  me, 

And  the  assemblies  of  violent  men  have  sought  after  my  soul ; 
And  have  not  set  thee  before  them. 

15  But  thou,  O  Lord,  art  a  God  full  of  compassion,  and  gracious, 
Long-suffering,  and  plenteous  in  mercy  and  truth. 

16  O  turn  unto  me,  and  have  mercy  upon  me  ; 
Give  thy  strength  unto  thy  servant, 

And  save  the  son  of  thine  handmaid. 

17  Shew  me  a  token  for  good  ; 

That  they  which  hate  me  may  see  it,  and  be  ashamed  : 
Because  thou,  Lord,  hast  holpen  me,  and  comforted  me. 


EXEGETICAL    AND   CRITICAL. 

Contexts  and  Composition. — We  have  first 
presented  to  us  in  this  Psalm  a  succession  of  in- 
vocations and  entreaties  to  God,  supporting  them- 


selves on  one  hand  upon  the  need  of  the  suppli- 
ant and  His  covenant  relation,  and  on  the  other 
upon  God's  compassion  and  accessibility  (vers. 
1-7).  There  next  follows  the  joyful  acknow- 
ledgment of  God's  incomparable  exaltation,  to 
which  as  well  as  to  His  power  the  heathen   will 


470 


THE  THIRD  BOOK  OF  PSALMS. 


submit  themselves  (vers.  8-10).  Then  comes  a 
prayer  for  direction  in  the  way  of  God,  which 
the  poet  promises  to  follow  out  of  lasting  grati- 
tude for  the  deliverance  vouchsafed  to  him, 
(vers.  11-13).  Finally  we  have  an  entreaty  pre- 
ceded by  a  complaint  against  godless  enemies, 
spared  by  God's  patience  (vers.  14,  15),  which 
implores  help  for  the  offerer,  so  that  his  haters 
may  be  ashamed  and  know  that  it  is  really  God 
who  has  helped  His  pious  servant  (vers.  16,  17). 

The  whole  Psalm  gives  the  impressioti  of  a 
pretty  late  composition.  Familiar  expressions 
and  phrases  from  the  words  of  the  Law,  the 
Psalms.and  the  Prophets,  loosely  connected,  are 
found  throughout,  and  yet  not  altogether  with- 
out evidences  of  a  peculiar  treatment.  It  is  re- 
markable that  in  ver.  14,  in  the  passage  taken 
literally  from  Ps.  liv.  5,  D'TI  is  found  instead  of 
D"1"!?,  and  yet  the  acknowledgment  of  God  in 
the  nations  of  the  world  as  the  Supreme  God  is 
spoken  of  in  ver.  9.  It  is  quite  uncertain  to 
what  event  the  deliverance  mentioned  in  ver.  13 
refers.  We  have  no  grounds  afforded  us  for 
supposing  the  return  from  exile  (Olshausen),  or 
for  connecting  the  verse  with  2  Mace.  xiii.  21, 
(Hitzig),  not  to  mention  the  deliverance  of  Da- 
vid from  the  plans  contrived  by  Saul  (Koster  and 
Clauss  last),  since  we  have  no  reason  to  assume 
that  David  was  consoled  by  the  Korahites  by  a 
Psalm  constructed  out  of  his  own  words  (Heng- 
stenberg).  It  is  even  questionable  whether  it 
was  a  past  event,  and  whether  the  prseterite, 
though  not  to  be  taken  as  prophetic;  prseterite, 
and  therefore  as  future  (De  Wette),  may  yet  not 
be  regarded  as  conveying  an  optative  sense, 
and  therefore  be  rendered  by  the  imperfect, 
(Ewald,  Baur).  It  is  to  be  remarked  that  the 
appellation  of  God,  Adonai,  is  here  used  seven 
times,  and  three  times  in  Ps.  exxx.  It  seems, 
however,  too  rash  an  opinion  to  consider  this 
circumstance  as  indicating  a  tendency  to  a  later 
adonaic  style  of  Psalm-poetry,  in  imitation  of  the 
Elohim  Psalms  (Delitzsch). 

[The  superscription  of  this  Psalm  presents  a 
curious  phenomenon.  It  ascribes  the  author- 
ship to  David,  being  the  only  instance  in  the 
whole  of  the  Fourth  Book.  It  occurs  also  in  the 
midst  of  a  group  of  Psalms  of  the  sons  of  Korah. 
The  opinion  that  David  himself  wasthe composer 
is  now  almost  universally  abandoned.  But  is  it 
necessary  to  assume  that  it  was  composed  in  Da- 
vid's lifetime?  Hengstenberg,  who  maintains 
rightly  the  originality  of  the  superscription,  feels 
bound  to  maintain  that  it  was.  But  he  is  will- 
ing to  depart  from  the  literal  application  of  the 
language,  as  he  supposes  that  it  was  composed 
by  the  sons  of  Korah  for  David's  benefit.  The 
character  of  the  Psalm  suggests  that  we  may  use 
the  same  freedom  of  interpretation  in  another 
direction.  For  the  looseness  of  connection  and 
the  liturgical  rather  than  poetical  form,  as  De- 
litzsch has  remarked,  seem  to  bespeak  a  late 
origin.  It  may  be  called  "a  prayer  of  David" 
because  it  expresses  the  spirit  of  a  number  of 
his  Psalms  which  are  of  a  predominantly  sup- 
plicatory character,  and  are  indicated  by  the  same 

title  r\73j^,  and  chiefly,  because  his  sayings  con- 
stitute a  large  portion  of  it.  Among  English 
commentators  Perowne  abandons  the  idea  of  a 


Davidic  composition,  and  maintains  a  late  date. 
Alexander  appears  undecided,  though  he  consi- 
ders the  circumstances  described  suitable  to  Da- 
vid's frequent  situations  of  suffering.  Words- 
worth thinks  that  a  Psalm  of  David  is  inserted 
in  the  midst  of  the  Korahite  ones,  to  confirm  the 
equal  authority  of  the  latter. — J.  F.  M.] 

Vers.  2-12.  I  am  holy. — The  expression  has  re- 
ference to  the  covenant-relation  (Hupf  )  and  not 
to  piety  as  a  virtue.  The  accusation  that  the 
Psalmist  makes  a  boast  of  the  latter  (De  Wette) 
is  unfounded.  Geier  already  has  had  occasion 
to  combat  it,  and  translated:  beneficiarius ;  and 
the    Dutch    Bible:    gunstgenoot.       [In    ver.     3, 

Dfn~73  is  capable  of  being  translated  either : 
daily,  as  E.  V.  has  it,  or  :  all  the  day,  as  it  is 
given  in  the  margin.  The  latter  as  indicating  a 
depth  of  need  which  the  former  fails  to  do  is  to  be 
preferred.  On  ver.  9  Alexander  says:  ''The 
common  relation  of  Jehovah  to  all  men  as  their 
Maker  shall  be  one  day  universally  acknowledged, 
not  in  word  merely,  but  in  act,  the  most  ex- 
pressive part  of  worship,  involving  a  recognition 
of  the  previous  display  of  God's  perfections,  in 
the  language  of  Scripture,  Hisname.  This  pros- 
pective view  of  the  conversion  of  the  world  to 
its  Maker,  shows  how  far  the  Old  Testament 
writers  were  from  cherishing  or  countenancing 
the  contracted  nationality  of  the  later  and  the 
less  enlightened  Jews.  Comp.  Ps.  xxii.  27,  28; 
xlv.  12,  16;  xlvii.  9;  and  Jer.  xvi.  19:  Zeph. 
ii.  11;  Zech.  xiv.  9,  16."— J.  F.  M.]  The  ex- 
pression: unite  nay  heart,  in  ver.  11,  is  pecu- 
liar. It  is  equivalent  to:  unite  all  my  powers 
and  impel  them  towards  one  object  (Calvin, 
Geier,  and  others).  It  is  the  whole,  undivided 
heart  which  is  demanded  in  connection  with  love 
in  Deut.  vi.  5;  x.  12,  and  in  connection  with  the 
fear  of  God  it  appears  here  and  in  Jer.  xxxii. 

29,    as  IPX  jl.     The  contrast    is   exhibited  in 

T  V 

James  iv.  8.  It  is  a  less  tenable  explanation 
which  understands  a  heart  one  with  God  (J.  H. 
Michaelis  following  older  expositors).  The 
whole  heart  is  also  mentioned  in  connection  with 
thanksgiving  in  ver.  12.  The  translation  of  the 
Vulgate:  Isetetur  (after  Sept.,  Syr.)  rests  upon  a 
false  derivation  from  mn. 

Vers.  13  ff.  The  underworld  [E.  V.:  lowest 
hell]  is  employed  as  in  Deut.  xxxii.  22,  to  de- 
note the  world  beneath  in  the  bowels  of  the 
earth  (Ezek.  xxxi.  14  f.),  under  the  earth,  Ex. 
xx.  4,  comp.  Phil.  ii.  10,  not  as  the  lowest 
(Sept.,  Vulg. )  or  deepest  (Koster,  Ewald).  There 
is  nothing  to  indicate  any  allusion  to  different 
degrees  of  descent.  Deliverance  from  a  position 
in  which  life  was  endangered  is  the  subject  of  the 
verse. — Son  of  thine  handmaid  may  allude  to 
the  servants  born  in  the  house,  Gen.  xiv.  14; 
xvii.  12;  Ex.  xxiii.  12  (Geier,  Olshausen,  Hit- 
zig, Delitzsch)  so  that  the  Psalmist  do"S  not  de- 
scribe himself  as  the  servant  of  Gnd  in  general 
(Hupfeld),  but  as  being  horn  into  this  relation. — 
Token  for  good  in  ver.  17  is  not  a  miracle 
which  the  Psalmist  implores  in  order  to  effect 
his  deliverance  (De  Wette,  Olsh.),  but  an  evi- 
dence of  the  Divine  favor  (Geier,  Hengst.,  De- 
litzsch, Hupfeld),  a  token  of  good  intentions,  not: 
for  good  fortune,  or:   "that  it  will  be  well  with 


PSALM  LXXXVII. 


471 


me,"  (Luther),  but  one  from  which  it  will  be 
clear  that  God  purposes  good  with  regard  to 
him.  [Hengstenberg:  "  What  the  Psalmist,  speaks 
of,  according  to  the  preceding  context  and  the 
conclusion  of  the  Psalm,  is  simply  help  and  com- 
fort, by  which  all  his  enemies  may  see  that  it  is 
not  without  good  ground  that  he  calls  God  his 
God."— J.  F.  M.] 

DOCTRINAL   AND    ETHICAL. 

1.  The  hope  that  our  prayers  will  be  heard  by 
God  is  grounded  partly  on  our  misery  and  help- 
lessness (Ps.  xxxv.  10;  xxxvii.  14;  xl.  18; 
lxxiv.  21) ;  partly  upon  our  covenant  relation  to 
Him.  With  regard  to  the  latter,  we  have  not 
only  been  able  to  receive  most  competent  testi- 
mony of  the  goodness  and  placability  of  God  (Ex. 
xxxiv.  6),  of  His  incomparable  exaltation  (Ex. 
xv.  11 ),  and  of  His  power  (Deut.  iii.  21),  but  have 
also  made  actual  proof  of  the  truth  of  these  de- 
clarations, and  of  the  credibility  of  these  attes- 
tations. 

2.  A  true  servant  of  this  Almighty  Lord  not 
merely  bears  in  his  heart  the  hope  that  many  yet 
in  the  world  will  be  converted  to  Him  (Ps.  xxii. 
18;  Jer.  xvi.  10),  but,  as  included  in  the  terms 
of  the  covenant  of  grace  (Ps.  iv.  4;  xvi.  10), 
he  labors  earnestly  for  his  own  sanctification. 
He  prays  therefore  especially  for  direction  in 
the  ways  of  God  (Pss.  xxv.  4,  8,  12;  xxvii.  11), 
and  for  strength  to  enable  him  to  walk  in  con- 
formity therewith.  And  in  this  he  includes  a 
prayer  for  a  heart  single  to  God's  fear,  so  that 
the  whole  heart  may  be  yielded  up  in  true  gra- 
titude. The  help  implored  and  received  thus 
gains  a  significance  beyond  his  own  experience, 
and  becomes  a  token  for  others  also. 

HOMILETICAL    AND    PRACTICAL. 
It  is  well  for  men  to  complain  to  God  of  their 


distress;  it  is  better  to  confess  their  own  inabi- 
lity to  relieve  it  ;  it  is  best  lor  them  to  rely  upon 
God's  mercy,  and  to  entreat  mighty  proofs  of 
His  goodness. — Believers  must  not  become  pre- 
sumptuous or  secure  on  account  of  their  cove- 
nant relation,  but  find  in  it  reason  both  for  hu- 
mility and  for  reliance  upon  God. — Let  him  who 
knows  God  ever  learn  of  Him,  and  let  him  who 
loves  God  please  Him  better  day  by  day.  The 
more  deeply  true  piety  is  stamped  upon  our  own 
lives,  the  more  distinctly  is  it  made  a  token  for 
others. — It  is  of  no  consequence  to  us,  that  our 
enemies  are  put  to  shame,  unless  they,  at  the 
same  time,  give  glory  to  God. — How  little  do  we 
regulate  our  conduct  in  view  of  the  incomparable 
power,  goodness,  and  faithfulness  of  God  ! 

Stakke:  The  righteous  have  to  suffer  much, 
therefore  they  must  pray  much. — How  useful  is 
affliction  !  It  forces  us  to  pray;  it  excites  us  to 
ardent  importunity  in  our  prayers;  it  supports 
and  strengthens  faith. — The  anguish  of  guilt  and 
the  sense  of  God's  anger  are  a  deep  hell,  from 
which  none  but  God  can  rescue  us. — There  is 
need  of  great  self-denial  in  retraining  from  ask- 
ing a  sign  from  God  for  our  own  sakes,  which 
would  be  to  tempt  God;  but  we  must  ask  for 
the  sake  of  God's  glory. 

Osiander:  As  it  is  the  duty  of  the  servant  to 
obey  his  master,  so  is  it  the  part  of  the  master  to 
defend  and  protect  his  servant. — Arndt:  When 
God  does  not  lead  and  conduct  men  they  wander, 
and  God  has  His  own  peculiar  way. — Frisch  : 
The  more  thou  givest  God  the  honor,  and  show- 
est  thy  reliance  upon  Him,  the  readier  will  he  be 
to  help  thee. — Richter  (Hausbibel):  The  best 
and  most  indispensable  token  of  mercy  which  a 
believer  can  have  is  the  witness  and  seal  of  the 
Holy  Spirit.  But  God  also  vouchsafes  to  them 
a  special  token,  namely,  deliverance  from  the 
snares  of  the  world,  so  that  even  unbelievers 
themselves  must  acknowledge:  God  is  with  them! 


PSALM  LXXXVII. 


A  Psalm  or  Song  for  the  sons  of  Koran. 

1  His  foundation  is  in  the  holy  mountains. 

2  The  Lord  loveth  the  gates  of  Zion 
More  than  all  the  dwellings  of  Jacob. 

U  Glorious  things  are  spoken  of  thee, 
O  city  of  God.     Selah. 

4  I  will  make  mention  of  Rahab  and  Babylon  10  them  that  know  me 
Behold  Philbtia,  and  Tyre,  with  Ethiopia; 
This  man  was  born  there. 


472 


THE  THIRD  BOOK  OF  PSALMS. 


5  And  of  Zion  it  shall  be  said, 

This  and  that  man  was  bora  in  her : 

And  the  Highest  himself  shall  establish  her. 

6  The  Lord  shall  count,  when  he  writeth  up  the  people, 
That  this  man  was  born  there.     Selah. 

7  As  well  the  singers  as  the  players  on  instruments  shall  be  there: 
All  my  springs  are  in  thee. 


EXEGETICAL   AND    CRITICAL. 

Contents  and  Composition.  —  In  the  intro- 
duction, the  glory  of  Jerusalem  is  praised  as  that 
of  the  city  founded  by  God,  loved  by  Him  with 
especial  affection,  and  blessed  with  a  glorious 
promise  (vers.  1-3).  The  promise  is  then  pre- 
sented in  its  Messianic  aspect  (vers.  4-6)  ;  and, 
finally,  in  one  concluding  verse,  expression  is 
given  to  the  grateful  joy  which  the  promise 
excites.  It  is  peculiar  to  this  Psalm,  that  the 
conversion  of  nations  previously  strange  and 
hostile  to  Israel,  and  their  union  with  God's 
people,  are  described,  not  as  the  homage  of  sub- 
jected foes,  Ps.  lxviii.  30;  lxxii.  9,  &c.  in  agree- 
ment with  the  prophecies  of  the  second  part  of 
Isaiah,  but  as  an  entering  into  the  relations  of 
children  and  citizens,  resembling  in  many  points 
Is.  ii.  2,  4;  xi.  10-18;  xix.  24  f.  ;  xx.  23.  But 
our  Psalm  cannot  be  older  than  these  passages, 
and  therefore  cannot  be  assigned  to  the  time 
of  David,  as  alluding  by  the  idea  of  founding 
to  the  removal  of  the  sanctuary  to  Jerusalem 
(Clauss).  In  ver.  4,  Egypt  is  designated  by  the 
symbolical  name  Rahab,  which  occurs  first  in 
Is.  xxx.  7,  and  that  as  alluding  to  vain-glorious 
presumption,  while  the  word  itself  denotes  a 
mythical  sea-monster,  Job  ix.  13 ;  xxvi.  12 
(Sept.  kt/toc),  and  is  thus  employed  as  an  emblem 
of  Egypt  (Is.  Ii.  9;  Ps.  lxxxix.  11),  as  the  beast 
of  the  reeds  in  Ps.  lxviii.  31.  The  modes  of 
expression,  condensed  even  to  obscurity  (Flaini- 
nius,  Olsh.),  bear  in  their  pregnant  conciseness 
and  imagery  a  great  resemblance  to  Ps.  xxi. ; 
xxii.  14;  xxx.  6  f.  The  time  of  Hezekiah  has 
therefore  been  fixed  upon  (Venema,  Dathe,  Tho- 
luck,  Hengstenberg,  Vaihinger.  Delitzsch).  For, 
after  the  destruction  of  the  Assyrian  army  under 
Sennacherib,  Assyria  appears  no  longer  along 
with  Egypt  as  a  representative  of  the  world- 
power;  but  Babylon  has  already  stepped  forth 
into  the  theatre  of  history  (Is.  xxxix. ;  Micah 
iv.  10;  2  Ohron.  xxxii.  33).  We  have  no  con- 
vincing ground  for  fixing  the  date  of  composition 
as  late  as  the  return  from  exile  (Calvin,  Ewald, 
Hupfeld),  or  still  later  in  the  days  of  the  Mac- 
cabees (Hitzig)  from  a  supposed  reference  to  the 
Jews,  who  dwelt  in  large  numbers  in  the  coun- 
tries named,  and  to  their  pilgrimages  to  the 
great  feasts  in  Jerusalem.  We  can  say  no  more 
than  that  a  date  must  be  assigned  at  which  the 
power  of  Babylon  was  not  immediately  felt,, 
because  the  language  does  not  reveal  the  excite- 
ment and  bitterness  which  are  to  be  found  in 
Is.  xiv.  and  xlvii. — The  Rabbins  have  quite  mis- 
understood this  Psalm,  and  Luther  also  has 
given  many  false  renderings.  The  denial  of  the 
Messianic  character   (Hitzig)  is  at  the  opposite 


extreme  to  the  opinion  that  there  is  no  historical 
back-ground,  but  that  the  glory  of  the  Church 
is  all  that  is  referred  to. 

Ver.  1.  His  foundation. — The  form  of  the 
word,  and  its  union  with  the  suffix,  make  it 
probable  that  it  is  not  a  passive  part.  :=  His 
founded  ( c i 1 3* )  as  Hengst.  and  others  maintain. 
But  the  masc.  suffix  is  undoubtedly  to  be  referred 
to  God  ;  for  Zion,  as  the  name  of  a  city,  occurs 
afterwards  as  feminine.  We  must  neither  sup- 
ply a  verb:  is  (De  Wette),  or:  consists  (Bauv), 
or,  by  repeating  the  principal  idea  :  is  founded 
(Hengst.) ;  nor  can  we  assume  gratuitously  that 
an  introductory  clause  Las  falUn  out  (Ewald, 
Olshausen).  It  is  just  as  improbable  that  this 
verse  of  a  single  stich  belongs  to  the  superscrip- 
tion and  announces  the  subject  of  the  Psalm 
(Chald  ,  Kinichi,  and  others)  Nor  is  it  a  voca- 
tive, as  most  suppose,  but  an  accusative,  pre- 
ceding its  subject,  depending  in  thought  (J.  D. 
Mich.)  on  the  verb  of  the  fohowing  verse.  Nor 
is  it  necessary,  in  order  to  make  the  formal 
arrangement  of  the  whole  sentence  regular,  to 
complete  the  sense  by  uniting  it  to  the  first  words 
of  the  next  verse  (Schnurrer,  Hupfeld,  Hofmann 
[so  Perowne. — J.  F.  M.]. 

Vers.  2,  3.  The  gates  of  Zion  are  mentioned 
with  reference  not  to  the  invincible  security  newly 
assured  by  God  (  Hengst. ),  but  to  their  accessibility 
to  the  many  new  inhabitants  promised  to  the  holy 
city. — That  which  is  spoken  of  or  in  Zion,  is  not 
God's  word  proclaimed  in  the  Church  generally, 
but  the  promise  relating  to  Zion's  increasing 
glory.  As  this  promise  is  cited  in  the  form  ot 
a  declaration  of  God,  it  is  not  proper  to  take  the 
part.  pass,  impersonally  =they  speak  (Ewald, 
Maurer,  Olsh.,  Hengst.).  The  use  of  the  part, 
in  the  sing,  and  that  in  the  masculine,  though 
construed  with  a  fem.  plural,  is  due  either  to 
the  singular  meaning  of  the  plural  form  em- 
ployed as  an  abstract,  or  to  the  conception  of 
the  part.,  as  being  a  kind  of  noun-neuter 
(Hupfeld).  [Alexander:  "Instead  of  in  thee, 
some  read  of  thee,  but  the  former  is  entitled  to 
the  preference;  first,  because  it  is  the  strict 
sense,  and  therefore  not  to  be  rejected  without 
reason;  then,  because  it  really  includes  the 
other,  but  is  not  included  in  it:  lastly,  because 
it  suggests  the  additional  idea  of  the  holy  city 
as  the  scene,  no  less  than  the  theme  of  the  pro- 
phetic visions." — J.  F.  M.] 

Vers.  4-6.  I  will  proclaim  Rahab  and  Ba- 
bylon as  those  that  know  me. — [E.  V.:  I  will 
make  mention  of  Rahab  and  Babylon  to  them  that 
know  me.]  The  first  word  denotes  a  public 
and  solemn  acknowledgment.  This,  probably, 
is  not  directly  an  announcement  to  or  among 
those  who  know  the  name  of  Jehovah  already, 
that  a  new  accession  is  made  to  their  numbers, 


PSALM  LXXXVII. 


•173 


but  it  is  the  two  world-powers  to  the  north 
and  south,  hitherto  hostile,  who  are  mentioned 
as  knowing  Him.  Jehovah  will  name  them 
publicly,  and  acknowledge  them  as  belonging 
to  those  who  know  Him.  And  the  Church  is 
further  directed  to  look  at  other  nations,  near 
and  f;ir,  who  are  made  conspicuous  in  the 
world  as  examples  of  this  relation  by  the  point- 
ing finger  of  God,  and  upon  whom,  successively, 
God  fixes  His  gaze,  as  He  declares  them  one 
by  one  to  be  children  of  Zion.  As  the  nations 
are  to  have  appellations  with  the  forms  of  per- 
sonal proper  names,  it  is  better  not  to  limit 
the  term  "this"  to  individual  men  in  these 
nations  (Ewald)  who  became  proselytes  "there," 
that  is,  in  the  countries  named  (Ilitzig. )  It 
brings  these  nations  before  us  as  individualities, 
and  their  separate  existence  as  nations  is  indi- 
cated by  their  being  pointed  out,  and  also  by 
the  representation  that  these  individualities  are 
regarded,  "man  by  man,"  as  born  in  Zion,  the 
city  preserved  for  ever  by  God  Himself.  The  same 
thing  is  also  indicated  by  numbering  up  in  a 
record  (Ezek.  xiii.  9).  They  are  thus  made  Zion's 
citizens.  Zion  does  not  lose  her  peerless  pre- 
eminence, no  matter  how  great  this  accession  may 
be,  or  how  dissimilar  the  natural  characteristics 
of  her  new  citizens.  There  is  here  a  forecast 
of  the  New  Testament  idea  of  the  second  birth. 
Yet  it  is  not  this  idea  itself,  and  it  is  very  differ- 
ent from  the  conception  according  to  which  Zion 
should  regain  her  dispersed  inhabitants  (Is.  Ix. 
4),  and  thus  become  the  mother  of  a  countless 
people  (Is.  liv.  1,  3;  lxvi.  7).  No  contrast  is 
drawn  here  between  Zion  and  the  other  places 
peopled  by  descendants  of  Jacob,  the  settlements 
of  Jews  in  all  parts  of  the  world.  According 
to  this  view,  only  individuals,  "this  man"  and 
"that  man"  belong  to  the  church  of  Israel, 
whether  by  birth  or  conversion,  while  in  Jeru- 
salem all  the  inhabitants,  man  by  man,  are 
designated  Jews  (Ilitzig).  The  interpretation 
which  assumes  that  for  the  other  nations  the 
enumeration  was  made  collect  inly,  but  in  Zion 
by  individuals  (Ilof'mann),  is  equally  false. 

Ver.  7.  Singers  as  well  as  dancers.— [E.V.: 
As  well  the  singers  as  the  players  on  instruments.] 
The  forms  of  the  words  do  not  indicate  pro- 
fessions or  positions,  but  actions.  There  is  no 
occasion  for  doing  away  with  the  dancing  as  an 
expression  of  praise  (-  Sam.  vi.  1(3;  Ps.  cxlix. 
3;  cl.  4).  It  destroys  the  connection  to  trans- 
late: pipe-players  instead  of:  dancers  (Sym- 
niachus,  Tneodotion,  Kimchi,  Flaminius,  Cal- 
vin, and  others).  The  rendering:  The  singers 
as  in  rows  (Aquila,  Jerome,  Luther),  is  incorrect. 
It.  is  possible  to  r.  solve  the  participles  into 
finite  verbs  (Isaaki,  Lathe),  but  it  is  unsuitable, 
and  only  necessary  if  the  pointing  of  the  last 
stich  is  changed  with  the  following  seuse  :  all 
thy  inhabitants  (Schnivrrer,  Boucher)  or  neigh- 
bors (Hupfeld)  sing  as  well  as  dance.  It  is 
undoubtedly  a  procession  of  the  Gentiles,  who 
offer  their  thanksgiving  to  God  and  the  Church, 
as  Israel  once  did  after  the  passage  through  the 
Red  8ea  (llengst. ).  There  is  uo  reason  why 
the  concluding  words  should  not  be  placed 
in  the  mouths  of  those  who,  according  to  the 
custom  of  the  orientals,  give  a  lively  expression 
to   their  joy.     Only  we  must   not  restrict   the 


sense,  and  understand  by  springs  specially  the 
fountain  of  salvation  (Is.  xii.  3).  The  expres- 
sion all  my  springs  is  itself  opposed  to  this 
restriction,  and  includes  all  means  of  refreshment. 
Yet  we  may  be  specially  reminded  of  the  pro- 
phetic representation  of  a  fountain  rising  in  the 
house  of  God,  from  which  flows  the  water  of 
life  (Ps.  xxxvi.  9;  Joel  iv.  18;  Ezek.  xlvii.  1; 
Zcch.   xiv.  8). 

[Hupfeld,  following  a  line  of  conjecture  begun 
by  the  Sept.  rendering  Karoixia,  assumes  that. 
the  word  is  the  Hiph.  put.  from  |1,p=dweller8. 
This  is  the  he-t  of  all  the  emendations  proposed; 
but  against  it  there  is  not  only  the  traditional 
reading,  but  also  th e  fact  that  the  natural 
sense:  all  (are)  duellers  with  thee,  would  re- 
quire an  unusual  construction  of  the  construct. 
If  a  suffix  of  the  1  sing,  be  attached,  the  sentence 
is  wanting  in  simplicity.  Yet  the  conjecture  is 
worthy  of  consideration,  from  the  altogether 
unexpected  thought  afforded  by  the  received 
reading — J.  F.  M.] 

The  explanation:  all  my  eyes,  that  is,  glances 
or  thoughts,  are  on  thee  (Calvin  and  others),  is 
against  the  form  of  the  word*.  The  interpreta- 
tion according  to  a  supposed  Arabian  cognate 
form:  my  whole  heart  is  in  thee  (Isaaki)  is  un- 
necessary. An  arbitrary  conjecture,  with  still 
more  violent  changes  in  the  text,  gives  the  fol- 
lowing sense:  masters  as  (numerous  as)  servants, 
all  my  eyes  (overseers)  are  in  thee  (Ilitzig). 

DOCTRINAL  AND   ETHICAL. 

1.  God  is  bound  by  lasting  lovo  to  the  city  in 
which  He  has  His  earthly  dwelling,  ami  from 
which  grows  the  kingdom  which  He  erects 
among  men.  He  has,  fortius  reason,  an  essen- 
tial interest  in  those  foundations,  upon  which  He 
has  established  the  city,  and  by  means  of  which 
He  extends  His  kingdom,  and  makes  this  His 
zeal  in  their  behalf  known  by  word  and  deed  in 
the  world's  history.  By  His  u-ord  of  promise, 
He  maintains  among  His  people  the  remem- 
brance of  His  choosing  them,  keeps  alive  the 
thought  of  their  calling,  and  gives  them  a  wider 
view  of  their  destiny.  And  by  deeds  of  deliver- 
ance He  strengthens  the  faith  of  His  Church, 
excites  its  love,  directs  its  hopes,  pledges  and 
secures,  in  general,  its  preservation  in  the  world. 
Yet  its  particular  condition  depends  upon  the 
conduct  of  its  members. 

2.  The  praise  o'  Zion  i<  justified  because  of  the 
God's  beloved  city,  built  upon  the  rock  which  Ho 
has  made  the  foundation  of  His  dwelling, 
wherein  those  fountains  are  opened  by  which 
the  powers  of  the  world  to  come  are  afforded  to 
believers  from  the  wells  of  salvation,  that  they 
may  prove  themselves  in  this  world  to  be  the 
children  of  God.  But  these  believers  shall  be 
gathered  out  of  the  whole  earth,  both  far  and 
near.  And  therefore  will  God  open  the  gates  of 
His  city,  that  access  may  be  afforded  to  those 
fountains,  so  that  children  may  be  born  to  Him 
in  His  city  from  all  nations.  And  these  are 
acknowledged  by   Him   to  be  of  the  number  of 

i  hose  who  know  Him,  though  before  they  were 
ignorant  of  Him,  and  they  now  rejoice  with  those 
who  praise  Him.  But  if  Zion  would  remain 
God's  city  and  enjoy  His  protection,  she  must  as 


474 


THE  THIRD  BOOK  OF  PSALMS. 


established  by  God,  ever  build  herself  up  on 
this  foundation,  and  prove  herself  a  mother  to 
His  children  by  her  administration  and  use  of 
those  fountains.  "It  happens  often  that  cities 
which  rise  the  most  rapidly  to  a  conspicuous 
place  in  the  world,  are  the  most  rapid  in  their 
fall.  In  order  that  the  prosperity  of  the  Church 
may  not  be  thought  to  be  so  frail  as  this,  the 
prophet  adds  that  she  is  established  by  the 
Highest.  As  if  he  had  said:  It  is  no  wonder  that 
other  cities  nod  to  their  destruction,  for  they 
are  shaken  with  the  world's  commotions,  and 
have  none  who  can  be  their  everlasting  guar- 
dian."    (Calvin). 

HOMILETICAL   AND   PRACTICAL. 

It  is  one  and  the  same  God,  who  has  estab- 
lished the  Church  upon  earth,  who  maintains  it 
as  a  peculiar  institution,  and  rules  it  after  His 
holy  and  loving  will. — The  foundation  which  God 
has  laid  for  the  Church,  the  end  to  which  He  has 
appointed  her,  and  the  way  which  He  has 
pointed  out  to  her. — The  destiny  assigned  the 
Church  as  the  city  of  God  for  all  the  nations  of 
the  earth. — What  does  the  present  condkion  of 
the  Church  seem  to  be,  when  we  consider  her 
Divine  founding,  and  the  part  assigned  her  in 
the  world? — The  house  of  God  among  the  dwell- 
ings of  men;  (1.)  its  origin;  (2.)  whither  it  di- 
rects us  ;  (3.)  how  it  realizes  its  aim. — The  ac- 
knowledgment which  God  demands,  and  the 
acknowledgment  which  God  vouchsafes,  are 
mutually  related  and  mutually  conditioned. — 
The  missionary  work  of  the  Church:  (1.)  accord- 
ing to  its  Divine  institution ;  (2.)  in  its  actual 
extent;  (3.)  with  the  means  ordained. — The  con- 
version of  the  heathen  :  (1.)  as  God's  will ;  (2.) 
as  the  work  of  the  Church  ;  (3.)  as  the  delight 
of  the  pious. — He  who  is  not  a  child  of  God 
need  not  expect  to  be  reckoned  among  the  citi- 
zens of  His  kingdom. — God  opens  to  men  in  the 
city  in  which  He  dwells,  three  fountains:  (1.) 
that  of  the  true  knowledge  of  Him  ;  (2.)  that,  of 
eternal  salvation;  (3.)  that  of  blessed  joy. — The 
Church  founded  by  God,  and  His  dwelling,  as 
the  mother  of  His  children. — The  best  security 
for  the  prosperity  of  a  city  is  the  piety  of  its  in- 
habitants.— There  is  nothing  better  for  men  than 
to  have  God  as  their  Defender,  Guardian,  and 
Father. — God,  the  Founder  and  Master-builder 
of  His  city,  is  also  the  Father  and  King  of  His 
children. 

Starke  :  If  the  Church  is  the   city   of  God, 


who  would  be  so  neglectful  as  not  to  seek  to  ob- 
tain its  citizenship? — God  is  the  Master-builder 
of  His  Church.  Well  for  him  who  helps  to  build  ; 
but  ill  for  him  who  seeks  to  injure  or  destroy 
that  structure. — He  who  is  taught  the  language 
of  the  Holy  Spirit,  is  learned  in  the  things  of 
God. — The  mutations  and  increase  of  languages 
have  become,  under  the  New  Testament,  a  bless- 
ing ;  though  under  the  Old,  at  the  Tower  ol  Babel, 
they  were  a  punishment. 

Selnecker:  God's  people  are  united  to  God'a 
word  ;  where,  therefore,  that  word  is,  the  Church 
of  Christ  is. — Renschei, :  A  description  of  the 
Church  of  the  New  Testament,  after  the  type  of 
the  earthly  Jerusalem. — Rieger  :  In  building 
the  city  of  God,  let  us  not  think  so  much  about 
the  present  feeble  beginning  and  the  difficulties 
still  to  be  overcome,  but  rather  upon  the  sure 
ground  of  the  Divine  promises  and  the  great 
Master-builder,  who  has  in  His  own  hands  the 
plan  of  the  city. — Gunther:  It  is  only  those 
who  are  born  there  that  are  in  the  city  of  God  ; 
and  it  is  the  Highest  who  has  founded  that  city. 
— Schaubach:  Would  that  the  Lord  in  His 
mercy  would  keep  us  true  to  His  Church,  His 
word,  and  His  sacraments,  kindle  this  lamp  for 
those  among  whom  it  has  expired,  and  in  His 
mercy  supply  the  needs  of  those  that  have  it, 
until  at  last  there  be  one  flock  and  one  Shepherd. 
— Diedrich:  Zion,  out  of  which  proceeds  the 
word  of  grace,  is  the  fountain  of  many  nations, 
and  the  birth-place  of  a  new  humanity. — Taube: 
It  is  God's  hand,  and  no  partial  human  hand, 
that  writes  down  in  the  book  of  life  those  who 
are  born  in  the  city  of  God  ;  and  just  for  that 
reason  sharp  tests  are  employed  to  decide  the 
right  to  a  place  there. — Moller  :  The  firm  foun- 
dation of  the  Evangelical  Chuich,  her  sure 
covenant,  and  her  joytul  words. 

[Scott:  It  should  especially  be  remembered 
here,  that  almost  all  the  sacred  writers  belonged 
to  Zion,  or  to  that  despised  nation  which  met  to 
worship  at  Zion;  and  no  nation  on  earth,  or 
part  of  a  nation,  has  been  preserved  or  delivered 
from  idolatry,  except  through  the  revelations 
which  God  made  through  the  prophets  and 
apostles  of  Israel. 

Bishop  Horxe:  In  the  book  of  life,  that  reg- 
ister of  heaven  kept  by  God  Himself,  our  names 
are  entered,  not  as  born  of  flesh  and  blood  by  the 
will  of  man,  but  as  born  of  water  and  the  Spirit 
by  the  will  of  God ;  of  each  person  it  is  written 
that  he  was  born  there,  in  the  Church  and  city 
of  God.— J.  F.  M.] 


PSALM  LXXXVIII. 

A  song  or  Psalm  for  the  sons  of  Korah,  to  the  chief  Musician  upon  Mahalath  Leannoth, 
Maschil  of  Reman  the  Ezrahite. 

2  O  Lord  God  of  my  salvation, 

I  have  cried  day  and  night  before  thee: 

3  Let  ray  prayer  come  before  thee : 
Incline  thine  ear  unto  my  cry :  . 


PSALM  LXXXVNI.  475 


4  For  my  soul  is  full  of  troubles: 

And  my  life  draweth  nigh  unto  the  grave. 

5  I  am  counted  with  them  that  go  down  into  the  pit ; 
I  am  as  a  man  that  hath  no  strength. 

6  Free  among  the  dead, 

Like  the  slain  that  lie  in  the  grave, 
Whom  thou  rememberest  no  more: 
And  they  are  cut  off  from  thy  hand. 

7  Thou  hast  laid  me  in  the  lowest  pit, 
In  darkness,  in  the  deeps. 

8  Thy  wrath  lieth  hard  upon  me, 

And  thou  hast  afflicted  me  with  all  thy  waves.     Selah. 

9  Thou  hast  put  away  mine  acquaintance  far  from  me ; 
Thou  hast  made  me  an  abomination  unto  them: 

I  am  shut  up,  and  I  cannot  come  forth. 

10  Mine  eye  mourneth  by  reason  of  affliction: 
Lord,  I  have  called  daily  upon  thee, 

I  have  stretched  out  my  hands  unto  thee. 

11  Wilt  thou  shew  wonders  to  the  dead? 

Shall  the  dead  arise  and  praise  thee?     Selah. 

12  Shall  thy  lovingkindness  be  declared  in  the  grave? 
Or  thy  faithfulness  in  destruction? 

13  Shall  thy  wonders  be  known  in  the  dark? 

And  thy  righteousness  in  the  land  of  forgetfulness  ? 

14  But  unto  thee  have  I  cried,  O  Lord  ; 

And  in  the  morning  shall  my  prayer  prevent  thee. 

15  Lord,  why  castest  thou  off  my  soul? 

Why  hidest  thou  thy  face  from  me? 

16  1  am  afflicted  and  ready  to  die  from  my  youth  up  : 
Wh  le  I  suffer  my  terrors  I  am  distracted. 

17  Thy  fierce  wrath  goeth  over  me, 
Thy  terrors  have  cut  me  off. 

18  They  came  round  about  me  daily  like  water; 
They  compassed  me  about  together. 

19  Lover  and  friend  hast  thou  put  far  from  me, 
And  mine  acquaintance  into  darkness. 

]  lows  is  a  complaint  as  though  from  the  flepthg  of 
EXEGETICAL   AND   CRITICAL.  bell     (Lam.    iii.    65).      For    it  is  a    lamentation 

which  alter  long  and  painful  Buffering  under  the 

Contents    and    Composition.      The     super-    oppression  of  the  weight  of  God's   anger,   sees 

seription  is  a  double  one,  the  two  parts  of  which    nothing  before  it  but  death  and  hell  (Fhiminius, 

are  mutually  contradictory,  for  Heman  the  Ezra-     Hupfehl).      The  prayer  of   anguish    arises  from 

bite    was    no    Korahite.  See   Introd.    \  2.     The    the  greatness  of  the   distress  (vers.  2-4),    which 


first,  part  seems  to  have  been  inserted  after  the 
other,  since  the  direction,  "to  the  leader"  ic 
elsewhere  found  at  the  end.  The  explanation: 
to  be  performed  mournfully  with  subdued  voice, 
(Delitzsch)  agrees  with  the  mournful  contents, 
whose  tone  is  even  more  gloomy  than  that  of  Ps. 
lxxvii.  It  is  only  the  exclamation  :  Jehovah, 
God  of  my  help,  or  of  my  salvation  (ver.  2  a) 
which  shows  that  the  last  cord,  uniting  the  sup 


has  brought  the  sufferer  near  to  death  (vers.  6- 
0),  and  is  the  effect  of  God's  wrath  (vers.  7-8), 
and  lias  cast  him  out  from  his  acquaintance  as 
nn  object  of  abhorrence  (vers.  9-10).  There 
then  follows  a  succession  of  lamentations  as  to 
the  condition  after  death  (vers.  11-13),  in  con- 
nection with  which  is  uttered  the  question  which 
agitates  him  most  deeply,  why  God  should  then 
turn  away  from  him  in  the  midst  of  his  supplica- 


pliant  to   God,    even    if  worn   down  to   the    last    tions    (vers.    14-15).       A    return    is   then    made 
thread,  is  not  entirely    severed.     All    that  fol-  |  to    the  lamentations  over  his    miseries,    which 


476 


THE  THIRD  BOOK  OF  PSALMS. 


surround  him  like  billows  and  darkness   (vers. 
16-19). 

It  is  not,  however,  to  be  inferred  from  this 
t.iat  the  conclusion  of  the  Psalm  has  been  lost 
(Muntinghe,  Olshausen),  or  that  it  is  to  be 
united  to  the  following  so  as  to  form  one  compo- 
sition (Hengstenberg).  Expressions  of  hope  are 
not  uttered,  because  the  suppliant  had  not  yet 
reached  the  victorious  issue  of  the  conflict.  There 
is  still  less  ground  for  putting  these  words  in 
the  month  of  the  Messiah  (the  ancients).  Nor  is 
the  particular  kind  of  calamity  here  deplored 
definitely  indicated,  whether  sickness  (Aben 
Ezra,  Ewald),  or  a  particular  form,  leprosy 
(Venema,  Kb'ster,  Delitzsch),  or  imprisonment 
(Venema  as  an  alternative,  Hitzig).  And  yet 
the  expressions  indicate  personal  experiences, 
thus  opposing  the  notion  that  they  form  a  national 
psalm  of  complaint  of  the  period  of  the  Babylon- 
ish Exile  (Syriac,  Rosenmiiller,  De  Wette),  or  on 
account  of  its  long  continuance  (Chald.,  the  Rab- 
bins) or  of  the  approach  of  that  catastrophe 
(Hengst.).  Nor  should  any  more  weight  te  at- 
tached to  the  attempt  to  connect  the  Psalm  with 
the  prophet  Jeremiah  when  in  the  pit  (Venema) 
or  during  the  captivity,  Ps.  lxxxvi.  being  as- 
signed to  the  same  author  and  period.  Nor 
is  it  more  probable  that  the  composition  was 
contemporaneous  with  that  of  the  Book  of  Sirach 
(Hitzig),  or  with  the  plague  in  the  time  of  Heze- 
kiah  (J.  D.  Michaelis),  or  with  the  leprosy  of 
King  Uzziah  (Iken),  or  of  Job,  (Kb'ster,  De- 
litzsch). Yet  it  must  be  admitted,  that  we  hear 
resounding  through  this  psalm  tones  which  are 
familiar  in  others,  while  some  expressions  are 
most  strikingly  similar  to  phrases  and  words 
occurring  in  the  book  of  Job,  and  that  the  Ezra- 
hite  H eman  was  among  the  wise  men  of  the  age 
of  Solomon  (1  Kings  v.  11). 

[Hengstenberg  has  advanced  and  defended  at 
length  the  hypothesis  alluded  to  above,  that  this 
Psalm  and  the  following  one  constiiute  one  dou- 
ble psalm.  To  this  he  was  led  by  the  length  of 
the  title,  its  composite  appearance,  and  the  title 
"song"  prefixed.  The  supposition  at  first  ap- 
pears to  be  reasonable,  but  the  conjectures  and 
assumptions  which  it  needs  for  support  give  it, 
when  examined,  a  diiferent  appearance.  For 
each  of  these  psalms  has  a  complete  title,  assign- 
ing it  to  an  author  different  from  the  other. 
Hengstenberg,  therefore,  is  led  to  assume  that 
these  so  called  authors  were  not  the  composers, 
but  that  the  Korahites  affixed  their  names  to 
psalms  of  their  own  composition,  in  order  to  give 
weight  to  them,  and  also  to  honor  the  memory 
of  the  ostensible  authors  themselves.  But  apart 
from  the  above  objection,  there  is  this  other, 
that  the  psalms  are  not  only  different  in  tone  and 
feeling,  but,  are  evidently  also  distinct  composi- 
tions; for,  while  the  former  records  individual 
feelings,  the  latter  records  national  ones.  It 
would  certainly  have  been  much  more  natural  to 
Lave  combined  the  two  titles.  The  idea  of  an 
actual  Korahite  authorship  might  not  then  be 
readily  suggested,  but  an  intimation  of  the  unity 
of  design  would  be  given,  which  other  circum- 
stances certainly  do  not  indicate.  But  it  is  not 
n  cessary  to  maintain  that  the  superscription  of 
this  Psalm  is  not  genninp,  for  there  is  no  diffi- 
culty in  supposing  thai  alter  its   composition  by 


Heman  the  Ezrahite  of  the   tribe  of  Judah  (not 

the  Korahite),  for  (!)  the  Korahites,  it  was  com- 
mitted  to  their  especial  charge  for  its  musical  per- 
formance, or  that  it  was  in  some  other  way  con- 
nected with  that  body  of  singers,  so  as  to  form 
a  part  of  their  special  literature. — The  opinion 
of  Delitzsch  as  to  the  authorship  seems  to  me  to 
be  the  most  probable.  Unless  Heman  was  a 
Korahite  adopted  by  an  Ezrahite,  as  Hengst. 
supposes,  which  seems  very  unlikely,  it  is  cer- 
tain that  the  author  was  the  wise  man  of  that 
name  at  Solomon's  court.  The  date  is  thus  fixed 
also.  For  a  full  view  of  the  expressions  in  the 
psalm  resembling  passages  in  the  Book  of  Job, 
which  is  now  almost  proved  to  belong  to  the 
same  period,  see  besides  Delitzsch  on  this  Psalm, 
the  introduction  to  his  Comm.  on  Job  and  his 
article  Hiob  in  Herzog's  Real-Encykl. — Among 
Anglo-American  commentators,  the  view  of 
Hengstenberg  as  to  the  form  of  the  Psalm  is  con- 
sidered probable  by  Alexander.  For  the  opinion 
of  the  latter  as  to  the  date  of  composition,  see 
the  introduction  to  Ps.  lxxxix.  Wordsworth 
believes  that  this  and  the  next  psalm  form  a 
pair.  He  regards  both  as  referring  to  some 
great  affliction  of  David,  probably  the  rebellion 
of  his  son  Absalom.  Perowne  says  that  all  the 
conjectures  as  to  the  author  and  the  circum- 
stances under  which  he  wrote  are  worth  nothing. 
And  yet  he  claims  in  his  critical  note  that  Heman 
the  Ezrahite  was  also  the  Levitical  singer.  Why 
then,  on  this  supposition,  might  he  not  have  been 
one  of  the  Korahites,  and  the  genuineness  of  the 
whole  title,  which  Perowne  denies,  be  thus  estab- 
lished? In  view  of  this  coincidence,  the  anom- 
alous position  of  ni'JO_7  would  not  be  sufficient 
to  prove  the  spuriousness  of  either  part.  But 
the  hypothesis  given  above  affords  a  more  Satis- 
factory explanation. — J.  F.  M.]. 

Ver.  2.  In  the  day  of  my  crying. 
[E.  V.  I  have  cried  day].  As  DDV  is  not  used, 
but.  DV,  closely  connected  by  Makkeph  with  (he 
following  word,  there  cannot  be  two  parallel 
clauses:  In  the  day  have  I  cried,  in  the  night 
am  I  before  thee.  Nor  is  it  necessary  to  alter 
the  division  of  the  verse  and  render  :  0  God  of 
my  salvation,  on  the  day  when  1  cried.  Nor  can 
we  strike  out  DV  as  a  later  gloss  (Hupfeld). 
Instead  of  a  contrast  between  day  and  night,  it 
is  allowable  to  consider  the  former  as  an  indefi- 
nite mark  of  time  (Hitzig.  Del.)  as  in  Ps.  lvi.  4: 
lxxviii.  42.  cf.  xviii.  1.  [Dr.  Moll  accordingly 
renders:  In  the  day  of  my  crying— in  the  night 
before  thee,  let  my  prayer  come,  etc.  The  ren- 
dering of  the  Engl.  Vers,  is  defective  from 
a  false  arrangement.  The  following  extract 
from  Hengstenberg  seems  to  present  the  true 
view:  "The  two  clauses  are  to  be  supplemented 
from  each  other:  in  the  first,  before  thee:  in  the 
second,  I  cry.  The  fundamental  passage  is  Ps. 
xxii.  2,  'My  God,  I  cry  in  the  day  time  and  thou 
answerest  not,  and  in  the  night  season  and  am 
not  silenced.'  According  to  this  passage  the 
DV  must  here  stand  for  DDV  or  DV3.  It  cer- 
tainly does  not  occur  in  any  other  passage,  but 
there  are  man;  analogies  in  its  favor,  and  the 
short  form  might  the  more  readily  be  used  here, 

as    H'tSd    follows."      The    true    rendering   is 


PSALM  LXXXVIII. 


477 


therefore:  "In  the  day-time  I  cry,  in  the  night 
before  Thee."  The  Makkeph  does  not  affect  the 
connection  of  the  words  — J.  F.  M.]. 

Ver.  6.  My  couch  (is)  among  the  dead. 
[E.  V.  Free  among  the  dead.]  This  rendering 
is  in  accordance  with  Ezek.  xxvii.  20,  comp. 
Job  xvii.  13  (Hitzig,  Ewald,  Boucher,  Eoster 
and  Maurer),  following  a  kindred  verb  in  Arabic 
meaning,  to  be  stretched  out  (Iken,  J.  D.  Mich.). 
It  is  possible  also  to  view  it  as  an  adjective: 
prostrate  (De  Wette,  Hupfeld),  or  according  to 
another  derivation:  free,  at  large  (Sept.,  Sym- 
machus  and  other  versions) ;  not  abandoned, 
neglected,  (Luther,  Venema  and  others),  or  shut 
out  from  human  society  and  the  enjoyments  of 
this  life  (Geier,  Clericus,  Stier),  but  released 
from  the  performance  of  legal  duties  as  one  de- 
funclus  (Job  iii.  19;  xxxix.  5;  Horn.  vii.  2),  from 
the  primary  idea  of  release  from  a  master,  Ex. 
xxi.  3;  Deut.  xv.  12;  Jer.  xxxiv.  9.  (Chald., 
[saaki,  Aben  Ezra,  Calvin,  J.  H.  Michaelis, 
Hengst.,  Dd.,  Hupfeld  as  an  alternative).  But 
against  these  derivations,  there  is  especially  the 
term  applied  to  a  hospital  for  lepers  in  2  Kings 
xv.  5.  [Delitzsch:  "In  this  passage  (2  Kings 
xv.  5)  the  place  to  which  the  leprous  king  with- 
drew might  mean  a  house  for  the  convalescent 
as  well  as  the  sick,  a  sans  souci  as  well  as  a  laza- 
retto." The  common  rendering  as  given  in  our 
version,  as  followed  by  most,  and  as  ex- 
plained above,  is  probably  the  most  correct. — 
J.  F.  M.j. 

Vers.  8,  9.  The  words,  "all  thy  waves"  need 
not  be  separated  from  the  following  so  that  the 
verb  be  understood  from  the  preceding  clause 
(De  Dieu),  and  the  remaining  words  of  the 
verse  be  construed  as  a  relative  clause  by  asynde- 
ton (Hupfeld),  according  to  which  we  would  have 
the  rendering:  by  which  thou  hast  afflicted  me. 
As  the  suffix  is  absent,  it  i3,  of  course,  not  to  be 
translated:  with  all  thy  waves  thou  afflictest  me 
(Symmachus  and  the  most).  The  accusative  pre- 
cedes the  verb.  ["  All  Thy  waves  Thou  dost 
press  do-vn"  (upon  me).  For  the  thought  and 
fundamental  passage  see  Ps.  xlii.  8. — J.  F.  M.]. 
So  all  t lie  ancient  translators  but  Syinmachus, 
Aben  Ezra,  Ewald,  Delitzsch.  There  is  no 
ground  for  a  substitution  of  mtf  for  r\*2g  (Ols- 
hausen).  Ver.  9c.  need  not  be  understood  of 
imprisonment  (Symmachus,  Luther  Hitzig),  or 
the  seclusion  of  a  leper  (Del.).  Still  less,  as  the 
expression  is  passive,  is  it  to  be  regarded  as  de- 
scribing the  coudition  of  a  man  who  withdraws 
of  his  o»n  accord  from  mankind,  who  shuts  him- 
self up  in  his  house,  and  will  not  show  himself 
in  public,  whether  from  shame,  or  in  order  not 
to  excite  abhorrence  (Clericus,  Ewald,  Hengst., 
Hitzig).  It  is  quite  sufficient  to  regard  it  as  a 
figurative  and  biblical  conception  of  distress,  as 
a  prison  from  which  ho  way  of  escape  is  to  be 
found,  Lam.  iii.  7,  9;  Job  iii.  23  and  frequent- 
ly (most). 

Ver.  11.  The  designation  of  the  dead  as 
u'XDI,  is  not  the  name  of   the    Rephaim,  a  race 

■  t  :  r 

of  Oanaanitisll  giants,  transferred  to  the  de- 
parted, as  appearing  to  the  imagination  in 
gigintic  forms,  1  Sam.  xxviii.  13  (Hengst  ).  It 
comes  from  a  root  which  expresses  what  is  weak 
aad   languid,    and    at   the   same  time   stretched 


out  and  long-extended,  and  which  can  accord- 
ingly be  employed  to  describe  the  shadowy 
forms  of  the  under  world  as  well  as  the  giants 
and  heroes  of  the  olden  time.  There  is  no  refer- 
ence here  as  there  is  in  Isa.  xxvi.  14  to  a  rising 
from  the  grave,  or  simply  (Hengst.,  Hupfeld)  to  a 
rising  from  the  recumbent  position  which  results 
from  prostration.  For  the  expression  includes 
the  thought  of  a  return  to  life,  and  therefore 
that  of  a  reappearance,  at  all  events,  in  the 
under  world,  which  is  here  characterized  (ver. 
12)  as  destruction,  (Abaddon)  as  in  Job  xxvi.  6; 
xxviii.  22;  Prov.  xv.  11  ;  xxvii.  20,  as  darkness, 
ver.  13,  (comp.  ver.  7),  and  as  the  land  of  for  get- 
fulness.  These  last  words  must  be  taken  in  a 
double  sense  :  that  God  ceases  to  think  of  the 
dead  (ver.  0),  for  they  are  forgotten  (Ps.  xxxi. 
13),  and  that  in  the  dead  memory  is  extinct  (Pa. 
vi.  G;  xxx.  10,  et  al.,  Eccl.  ix.  5,  6,  10),  for  they 
forget. 

Vers.  16  ff.  In  ver.  16  we  should  perhaps  read 
n^DX  (Olsh.,  Hupf.)  instead  of  i"IJ4i)X.  For  the 
former  indicates  the  cessation  of  physical  and 
mental  life,  torpor,  stupor  (Ps.  xxxviii.  12).  The 
latter  does  not  occur  elsewhere,  and  is  not  quite 
satisfactorily  explained  from  the  Arabic  as 
mental  weakness,  helplessness.  The  optative  is 
used  to  express  inner  necessity.  [I  am  dis- 
tracted (and  cannot  regain  my  powers).  Iti  the 
first  member  of  the  verse  the  rendering  of  the 

E.  V.  would  be  improved  by  substituting  the 
words  "  dying  away,"  instead  of  "  ready  to 
die."  The  former  expresses  better  the 
force  of  continuance  conveyed  by  the  active 
participle,  and  describes  better  the  condition  of 
the  sufferer. — J.  F.  M.]  In  ver.  17  the  form 
'Jinroif  occurs,  which  is  neither  to  be  corrected 
according  to  Ps.  cxix.  139  (Hitzig),  nor  to  be 
regarded  as  a  monstrosity,  an  impossible  form 
(Olsh.,  Hupfeld),  but  is  an  intensive  form,  em- 
ployed intentionally  (Del.),  similar  to  those  in 
Hos.  iv.  18;  Ps.  cxlix.  6  (Ewald),  with  a  play 
upon  Lev.  xxv.  23  (Hengst.).  The  rendering  of 
Ileidenheim  is  probably  correct:  their  tcrrois 
have  made  me  inalienably  their  own.  [Delitzsch 
expresses  the  design  of  the  form  well:  vernicht — 
nichtigl.  Our  version  retains  the  rendering 
which  it  usually  gives  to  this  word:  hath  cut  me 
off.     The  idea  is   that  of  utter  destruction. — .). 

F.  M.]  The  last  sentence  of  the  Pealm  could 
mean:  my  trusted  friends  are  darkness,  that  is, 
an  object  which  is  not  seen,  Job  xii.  25  (Hitzig), 
therefore:  invisible  (Chald.,  the  Rabbins,  and 
most  expositors).  But  the  explanation  accord- 
ing to  Job  xvii.  14;  xix.  14;  Isa.  liii.  3;  Prov. 
vii.  4,  is  more  expressive,  namely  :  that  dark- 
ness has  become  his  companion,  in  the  place  of 
his  former  companions,  (Geier,  J.  II.  Mich., 
Schnurrcr,  Hengst.,  Hupfeld,  Del.).  "Willi 
this  cry  the  harp  drops  from  the  poet's  hand. 
He  is  silent  and  waits  until  God  shall  solve  the 
enigma  of  his  suffering.''     (Del.). 

DOCTRINAL   AND    ETHICAL. 

1.  Members  of  the  Church  of  God  have  not  only 
to  share  here  below  the  troubles  and  trials  of 
this  earthly  life;  they  may  also,  by  repeated  Bor- 
rows,  by   an   accumulation   of  atHictious,  by  an 


478 


THE  THIRD  BOOK  OF  PSALMS. 


ever-rising  deluge  of  cares,  become  outwardly 
and  inwardly  so  distressed  that  they  are  utterly 
without  prospect  of  escape.  Avoided  by  their 
acquaintances,  forsaken  by  their  friends,  aban- 
doned by  all  the  world,  tortured  in  body,  tempted 
in  spirit,  with  nothing  but  darkness  about  their 
souls,  they  are  driven  to  the  verge  of  despair, 
and  have  before  their  eyes  nothing  but  death, 
heart-rending  destruction,  and  utter  ruin.  They 
should  remember  this,  partly  as  a  warning 
against  security,  when  they  are  surrounded  with 
peace  and  joy  and  prosperity,  partly  as  a  sup- 
port for  their  souls  in  the  hour  of  suffering  and 
temptation. 

2.  For  there  is  this  difference  between  the  peo- 
ple of  God  in  their  sorrows  and  other  sutferers, 
that  the  former  are  united  to  the  living  God  as 
the  God  of  their  help  and  salvation,  by  a  tie  which 
no  temporal  suffering,  no  earthly  calamity,  no 
outward  power  in  the  world  can  break,  which, 
in  a  word,  cannot  be  destroyed  from  without, 
but  only  loosed  from  within.  But  this  cannot 
happen  as  long  as  the  tempted  one  can  pray, 
and  raise  his  petition,  not  merely  as  a  cry  of 
anguish,  by  which,  day  and  night,  he  makes 
his  distress  known  unto  God,  but  as  an  expres- 
sion of  his  belief  that  God  alone  is  his  Helper 
and  Saviour.  "In  so  naming  God,  he  put's  a 
bridle  and  bit  upon  the  attacks  of  insupport- 
able pain,  shuts  the  door  in  the  face  of  despair, 
and  strengthens  himself  to  endure  his  cross." 
(Calvin.) 

3.  As  long  as  the  assurance  of  immortality  was 
not  held  fast  by  the  soul,  and  the  resurrection  of 
the  dead  was  not  revealed  to  the  Church,  so  long 
were  death  and  the  under-world  not  only  the 
last  but  also  the  worst  of  enemies.  And  there- 
fore in  those  times  of  old  the  prayers  of  believers 
were  not  poured  forth  for  worldly  treasures, 
earthly  good,  and  carnal  delight,  but  for  the 
preservation  and  improvement  of  life,  during 
their  earthly  pilgrimage,  and  for  the  manifes- 
tation of  God's  glory  within  the  sphere  of  the 
temporal,  since  they  knew  not  how  man  could 
praise  Him  after  death.  The  deliverance  of 
the  believer's  life,  therefore,  and  the  preserva- 
tion of  Israel,  were  not  matters  of  individual 
interest  and  selfish  desire;  but  the  perpetuity 
of  the  Church  in  the  world,  and  the  salvaiion 
of  the  believer,  were  bound  up  with  a  righteous 
concern  for  God's  honor  and  His  acknowledg- 
ment among  men.  "Although  at  first  sight 
these  complaints  seem  to  evince  suffering  de- 
prived of  any  consolation,  yet  they  contain  sub- 
dued tones  of  prayer.  For  the  Psalmist  ad- 
dresses no  proud  recriminations  to  God,  but, 
while  he  complains,  asks  for  a  remedy  to  heal 
his  sorrows."     (Calvin). 

HOMILETICAL   AND  PRACTICAL. 

A  pious  man  may  lose  everything,  and  yet  be 
not  lost. — How  difficult  soever  it  may  be  not  to 
cease  praying  when  God  vouchsafes  no  answer, 
it  is  yet  the  best  safeguard  against  despair. — 
Men  may  be  overburdened  with  sorrow,  and  yet 
more  still  be  laid  upon  them. — Where  do  we 
have  our  lasting  residence  after  death?  And 
what  becomes  of  us  then  ? — There  is  no  greater 
calamity  than  the  sense  of  abandonment  by  God. 


—  Well  for  him,  whose  fear  of  death  increases 
his  fear  of  God. —  The  conflict  of  suffering  in 
the  case  of  a  pious  sufferer  a  wrestling  in  prayer 
with  the  prospect  of  the  final  victory  of  faith. — 
The  night  of  trouble  may  be  very  dark,  but  as 
long  as  the  man,  who  is  pressed  down  by  the 
chastening  hand  of  God,  can  rise  at  once  again  to 
prayer,  his  lamp  is  not  yet  gone  out. — Though 
the  hand  of  God  lie  ever  so  heavily  upon  us, 
yet,  as  long  as  we  can  invoke  God  as  our 
Saviour,  we  can  never  lose  our  last  hope,  or 
fail  of  help  at  last.  —  Death  seems  to  many  to  be 
a  deliverer,  but  it  brings  into  still  more  dreadful 
straits  those  who  will  feel  themselves  shut  out 
from  the  hand  of  God. 

Starke  :  To  cry  and  moan  night  and  day 
racks  body  and  soul  ;  but  remember,  when  thus 
oppressed,  that  God  who  brings  down  to  hell, 
brings  up  again. — Grievous  temptations  are  not 
to  be  viewed  as  tokens  of  God's  anger,  but  of 
His  mercy. — Now  is  the  time  to  pray.  In  hell 
it  will  be  too  late. — There  is  a  difference  between 
the  anxious  fear  of  believers  in  suffering,  and 
the  despair  of  the  ungodly:  the  former  cry  to 
God  in  their  fear;  the  latter  cast  all  hope  away, 
nor  seek  any  help  in  God. — It  is  a  double  suffer- 
ing, when  a  child  of  God  is  outwardly  tormented, 
and  has  nothing  but  children  of  darkness  around 
him,  who  aggravate  by  actions  and  words  his 
inward  suffering. 

Arndt  :  How  God  brings,  in  this  life,  His 
children  down  to  hell,  and  takes  away  all  com- 
fort, from  them,  before  He  raises  them  to  heaven, 
and  satisfies  them  with  eternal  consolation. — 
None  belong  to  the  ranks  of  the  saints  in  heaven, 
who  on  earth  have  not  fought  under  the  banner 
of  the  cross  of  Christ. — Frisch  :  The  night  of 
anguish  is  the  time  to  pray.  Prayer  drives 
away  distress  from  the  heart,  and  God  comtsand 
takes  its  place. — Scriver:  Temptations  of  the 
soul  are  the  greatest  affliction;  for  then  the 
.mind  feels  its  darkness,  the  will  seeks  languidly 
after  God,  and  is  utterly  dismayed,  and  the 
memory  can  give  neither  joy  nor  comfort.  In- 
stead of  these  the  feeling  of  God's  anger  over- 
spreads the  soul. — Tholdck  :  The  darker  the 
night  of  sorrow  is,  and  the  more  its  veil  over- 
spreads the  sight,  the  more  worthy  of  honor  is 
that,  faith,  which  in  the  midst  of  the  darkness 
does  not  cease  to  pray. — Guenther:  It  must  be 
with  us  sinners  as  gloomy  as  this;  no  less 
strongly  must  we  feel  the  depth  of  our  ruin,  no 
less  truly  recognize  that  God's  wrath,  in  the 
eternal  death  of  our  soul,  is  the  due  desert  of 
our  sin,  before  we  can  grasp  in  firm  faith  the 
hand  of  our  Saviour  who  comes  to  redeem  us. — 
Diedrich  :  It  is  indeed  something  great  that  we, 
in  all  distresses,  have  free  access  to  the  supreme, 
eternal,  and  only  blessed  God.  Let  no  depth  of 
suffering  then  keep  us  away  from  Him. — Taube: 
The  midnight  of  distress  is  the  soul's  time  of 
trial. — That  may  be  called  faithful  continuance 
in  prayer,  which,  though  the  anguish  of  the  soul 
lasts  far  into  the  night  and  returns  with  the 
morning,  sends  forth  with  every  new  day,  the 
old  complaiut  to  the  heait  of  God. 

[Calvin  :  All  men  complain  in  their  grief, 
but  this  is  far  from  pouring  out  their  woes  in  the 
presence  of  God ;  nay,  they  must  seek  some 
hiding-place,  where  they  may  murmur  at  God. 


PSALM  LXXXIX. 


479 


and  find  fault  with  His  severity  ;  others  utter 
openly  their  clumorous  words.  Hence  we  see 
what  a  rare  virtue  it  is  to  place  God  before  us, 
and  to  direct  to  Him  our  prayers. 

Matth.  Henry  :  Nothing  grieves  a  child  of 
God  so  much  as  His  hiding  His  face  from  him; 
nor  is  there  anything  he  so  much  dreads  as  God's 
casting  otf  his  soul. — If  the  sun  be  clouded,  that 
darkens  the  earth  ;  but  if  the  sun  should 
abandon  the  earth  and  quite  cast  it  off,  what  a 
dungeon  would  it  be! — God  often  prevents  our 
prayers  with  His  mercies  ;  let  us  prevent  His 
mercies  with  our  prayers. 

Scott  :  If  we  are  free  from  such  dreadful  trials, 


let  us  bless  the  Lord  for  it,  and  sympathize  with 
and  pray  for  our  afflicted  and  tempted  brethren. 

Bishop  Horne:  In  the  solitary  and  awful 
hour  of  our  departure  hence,  let  us  remember  to 
think  on  the  desertion,  the  death,  the  burial,  and 
the  resurrection  of  our  Redeemer. 

Barnes  :  It  is  well  that  there  is  one  such  de- 
scription in  Scripture  of  a  good  man  thus  suffer- 
ing, to  show  us  that  when  we  thus  feel,  it  should 
not  be  regarded  as  proof  that  we  have  no  piety. 
Beneath  all  this,  there  may  be  true  love  to  God; 
beyond  all  this,  there  may  be  a  bright  world  to 
which  the  sufferer  will  come,  and  where  he  will 
forever  dwell. — J.  F.  M.J 


PSALM  LXXXIX. 

Maschil  of  Ethan  the  Ezrahite. 


I  will  sing  of  the  mercies  of  the  Lord  for  ever : 
With  my  mouth  will  I  make  known  thy  faithfulness  to  all  generations. 
For  I  have  said,  Mercy  shall  be  built  up  for  ever ; 
Thy  faithfulness  shalt  thou  establish  in  the  very  heavens. 


4  I  have  made  a  covenant  with  my  chosen, 
I  have  sworn  unto  David  my  servant, 

5  Thy  seed  will  1  establish  for  ever, 

And  build  up  thy  throne  to  all  generations. 


Selah. 


6  And  the  heavens  shall  praise  thy  wonders,  0  Lord  : 
Thy  faithfulness  also  in  the  congregation  of  the  saints. 

7  For  who  in  the  heaven  can  be  compared  unto  the  Lokd? 

Wlio  among  the  sons  of  the  mighty  can  be  likened  unto  the  Lord? 

8  God  is  greatly  to  be  feared  in  the  assembly  of  the  saints. 
And  to  be  had  in  reverence  of  all  them  that  are  about  him. 

9  O  Lord  God  of  hosts,  who  is  a  strong  Lord  like  unto  thee? 
Or  to  thy  faithfulness  round  about  thee? 

10  Thou  rulest  the  raging  of  the  sea: 

When  the  waves  thereof  arise,  thou  stillest  them. 

11  Thou  hast  broken  Rahab  in  pieces,  as  one  that  is  slain  ; 
Thou  hast  scattered  thine  enemies  with  thy  strong  arm. 

12  The  heavens  are  thine,  the  earth  also  is  thine  : 

As  for  the  world  and  the  fulness  thereof,  thou  hast  founded  them 

13  The  north  and  the  south  thou  hast  created  them: 
Tabor  and  Ilernion  shall  rejoice  in  thy  name. 

14  Thou  hast  a  mighty  arm : 

Strong  is  thy  hand,  and  high  is  thy  right  hand. 

15  Justice  and  judgment  are  the  habitation  of  thy  throne  : 
Mercy  and  truth  shall  go  before  thy  face. 


480  THE  THIRD  BOOK  OF  PSALMS. 


16  Blessed  is  the  people  that  know  the  joyful  sound  : 

They  shall  walk,  O  Lord,  in  the  light  of  thy  countenance. 

17  In  thy  name  shall  they  rejoice  all  the  day: 
And  in  thy  righteousness  shall  they  be  exalted. 

18  For  thou  art  the  glory  of  their  strength  : 
And  in  thy  favour  our  horn  shall  be  exalted. 

19  For  the  Lord  is  our  defence : 

And  the  Holy  One  of  Israel  is  our  King. 

20  Then  thou  spakest  in  vision  to  thy  Holy  One, 

And  saidst,  I  have  laid  help  upon  one  that  is  mighty ; 
I  have  exalted  one  chosen  out  of  the  people. 

21  I  have  found  David  my  servant ; 
With  my  holy  oil  have  I  anointed  him : 

22  With  whom  my  hand  shall  be  established : 
Mine  arm  also  shall  strengthen  him. 

23  The  enemy  shall  not  exact  upon  him  ; 
Nor  the  son  of  wickedness  afflict  him. 

24  And  I  will  beat  down  his  foes  before  his  face, 
And  plague  them  that  hate  him. 

25  But  my  faithfulness  and  my  mercy  shall  be  with  him : 
And  in  my  name  shall  his  horn  be  exalted. 

26  I  will  set  his  hand  also  in  the  sea, 
And  his  right  hand  in  the  rivers. 

27  He  shall  cry  unto  me,  Thou  art  my  Father, 
My  God,  and  the  Rock  of  my  salvation. 

28  Also  I  will  make  him  my  firstborn, 
Higher  than  the  kings  of  the  earth. 

29  My  mercy  will  I  keep  for  him  for  evermore, 
And  my  covenant  shall  stand  fast  with  him. 

30  His  seed  also  will  I  make  to  endure  for  ever, 
And  his  throne  as  the  days  of  heaven. 

31  If  his  children  forsake  my  law, 
And  walk  not  in  my  judgments  ; 

32  If  they  break  my  statutes, 


ii  tney  Dreaiv  my  statutes, 

And  keep  not  my  commandments  ; 


33  Then  will  I  visit  their  transgression  with  the  rod, 
And  their  iniquity  with  stripes. 

34  Nevertheless  my  lovingkindness  will  I  not  utterly  take  from  him, 
Nor  suffer  my  faithfulness  to  fail. 

35  My  covenant  will  I  not  break, 

Nor  alter  the  thing  that  is  gone  out  of  my  lips. 

36  Once  have  I  sworn  by  my  holiness 
That  I  will  not  lie  unto  David. 

37  His  seed  shall  endure  for  ever, 

And  his  throne  as  the  sun  before  me. 

38  It  shall  be  established  for  ever  as  the  moon, 
And  as  a  faithful  witness  in  heaven.     Selah. 


PSALM  LXXXIX. 


481 


39  But  thou  hast  cast  off  and  abhorred, 
Thou  hast  been  wroth  with  thine  anointed. 

40  Thou  hast  made  void  the  covenant  of  thy  servant: 
Thou  hast  profaned  his  crown  by  casting  it  to  the  ground. 

41  Thou  hast  broken  down  all  his  hedges  ; 
Thou  hast  brought  his  strong  holds  to  ruin. 

42  All  that  pass  by  the  way  spoil  him  : 
He  is  a  reproach  to  his  neighbours. 

43  Thou  hast  set  up  the  right  hand  of  his  adversaries, 
Thou  hast  made  all  his  enemies  to  rejoice. 

44  Thou  hast  also  turned  the  edge  of  his  sword, 
And  hast  not  made  him  to  stand  in  the  battle. 

45  Thou  hast  made  his  glory  to  cease, 
And  cast  his  throne  down  to  the  ground. 

46  The  days  of  his  youth  hast  thou  shortened  : 
Thou  hast  covered  him  with  shame.     Selah. 

47  How  long,  Lord?  wilt  thou  hide  thyself  for  ever? 
Shall  thy  wrath  burn  like  fire  ? 

48  Remember  how  short  my  time  is  : 
Wherefore  hast  thou  made  all  men  in  vain? 

49  What  man  is  he  that  liveth,  and  shall  not  see  death  ? 

Shall  he  deliver  his  soul  from  the  hand  of  the  grave  ?     Sclah. 

50  Lord,  where  are  thy  former  lovingkindnesses, 
Which  thou  swarest  unto  David  in  thy  truth  ? 

51  Remember,  Lord,  the  reproach  of  thy  servants; 

How  I  do  bear  in  my  bosom  the  reproach  of  all  the  mighty  people ; 

52  Wherewith  thine  enemies  have  reproached,  O  Lord  ; 
Wherewith  they  have  reproached  the  footsteps  of  thine  anointed. 


53  Blessed  be  the  Lord  for  evermore. 
Amen,  and  Amen. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition.  On  the  super- 
scription see  Introd.  §8,  No.  3  and  No.  2.  The 
Psalmist  begins  (vers.  2,  3)  with  the  assurance 
that  he  will  never  cease  to  praise  the  mercy  of 
Jehovah  which  had  been  promised  inviolably  to 
David  and  his  house,  (Is.  lv.  3),  and  at  the  same 
time  (vers.  4,  5)  gives  the  essential  contents  of 
the  promise  after  2  Sam.  vii.  8  ff.  He  then  shows 
the  ground  of  his  assurance  and  purpose  (vers. 
6-19)  in  a  description  of  the  exaltation  of  this 
God  of  promise,  who  is  praised  in  heaven  and 
on  earth  for  the  manifestations  of  His  power 
and  goodness,  righteousness  and  faithfulness,  by 
which  He  has  glorified  Himself  as  the  God  and 
Protector  of  the  people  and  of  their  king.  This 
is  followed  by  a  lyrical  unfolding  of  the  fulfil- 
ment of  the  promise  (vers.  20-38).  The  situation 
of  the  reigning  king,  standing  in  such  contrast 
to  the  promise,  is  next  depicted  (vers.  38-40) 
by  the  Psalmist.  He  then  asks  (vers.  47-40), 
how  long  this  outpouring  of  God's  wrath,  which 
none  could  escape  by  their  own  strength,  was  to 
continue ;  and  finally  (vers.  50-52)  he  offers  the 
31 


prayer  that  this  contrast  between  the  promise 
and  the  actual  condition  of  affairs  would  cease 
to  exist.  In  ver.  53  is  sung  the  closing  doxology 
Of  the  Third  Book. 

The  speaker  is  not  David  (Clauss),  but  one  who 
lived  later  and  who  here  treats  Messianically 
the  promise  given  to  David  (Gomp.  on  Ps.  ii.) 
He  writes  at  a  time  when  the  position  of  David's 
descendantscorrespondedbut  little  to  that  prom- 
ise, but  when  the  reigning  monarch  was  still  of 
that  house,  and  for  him  he  prays  that  he  may  be 
raised  up  from  his  prostration.  For  the 
"anointed"  (ver.  39)  is  not  the  people,  but  the 
king,  and  he  is  dependent  upon  God  as  the  Holy 
One  of  Israel,  and  belongs  to  Him  (ver.  19).  The 
interpretation  which  assumes  that  the  king  is 
this  holy  one  of  Israel,  and  that  the  people  hear 
the  name  of  anointed,  is  a  consequence  of  the 
assumption  that  the  Psalm  belongs  to  the  Mac- 
cabean  period.  (Ilitzig).  For  this  there  is  no 
ground.  Nor  is  there  any  indication  given 
which  would  lead  us  to  connect  it  with  the 
closing  years  of  the  Persian  rule  (Ewald).  The 
same  is  true  of  the  defeat  of  Josiah,  2  Chrou. 
xxxv.  20  (Venema) :  for  the  death  of  the  king 
is  not  mentioned  here.     We  have  no  occasion  to 


482 


THE  THIRD  BOOK  OF  PSALMS. 


adopt  in  general  (Hupfeld)  the  times  shortly 
preceding  the  Babylonian  Exile  (De  Wette, 
Hengst.)  or  during  it  (Syr.,  Grotius).  The  oc- 
casion of  the  composition  was  most  probably 
the  defeat  of  Rehoboam  1  Kings  xiv.  25  ff.  2 
Chron.  xii.  1  ff.  (Calvin,  Delitzsch)  by  Shishak, 
that  is,  Sheshonk  I,  (comp.  Zeitschrift  der  deut- 
schen  morgenland.  Gessellschaft,  Vol.  xv.  p.  233 
ff.).  From  this  is  perhaps  to  be  explained  the 
prominence  given  here  to  Egypt  under  the  name 
Rahab  (see  on  Ps.  lxxxvii.)  in  allusion  to  the 
former  overthrow  of  this  presumptuous  and  de- 
fiant enemy  by  the  judgment  of  God.  At  that 
time  the  Ezrahite  Ethan  could  have  been  still 
living.  [The  view  of  those  who  suppose  that 
this  Psalm  forms  with  the  preceding  a  double- 
psalm  has  been  given  in  the  introduction  to 
the  latter.  Perowne,  following  a  conjecture  of 
Tholuck,  thinks  it  not  improbable  that  the  king 
of  whom  the  Psalm  speaks  was  Jehoiachin,  who 
after  a  reign  of  three  months  was  deposed  by 
Nebuchadnezzar,  and  of  whom  it  was  said  that 
no  king  should  "  prosper,  sitting  on  the  throne 
of  David."  He  thinks  at  all  events  that  there  is 
little  doubt  that  it  was  written  in  the  latter  days 
of  the  Jewish  monarchy.  Of  course  the  super- 
scription is  completely  ignored,  as  that  commen- 
tator does  not  even  think  with  Hengstenberg 
that  the  name  was  attached  for  the  sake  of  giving 
greater  authority  and  weight  to  the  composition. 
Alexander,  while  adhering  to  Hengstenberg's 
hypothesis  of  a  double  psalm,  differs  from  him 
entirely  as  to  the  time  of  composition  and  thinks 
it  most  probable  that  both  parts  were  composed 
almost  contemporaneously  with  the  promise  re- 
corded in  the  latter  one — and  were  "  intended  to 
anticipate  misgivings  and  repinings,  which, 
though  they  existed  even  then  in  the  germ,  were 
not  developed  until  the  period  of  decline  ap- 
proached its  catastrophe."  The  opinion  favored 
by  Dr.  Moll  above  is  also  that  of  Wordsworth. 
It  was,  as  he  remarks,  defended  by  Dr.  Water- 
land  (see  his  Scripture  Vindicated,  p.  204).  It 
is  in  every  way  the  most  probable  view.  To  it 
we  are  led  by  the  superscription,  from  which 
there  is  no  reason  to  depart.  Only  it  is  not  ne- 
cessary to  assume  that  the  Ethan  here  (1  Kings 
v.  11  ;  1  Chron.  xi.  6)  is  the  same  as  the  Ethan  or 
Jeduthun  (1  Chron.  xv.  17),  who  was  of  the  tribe 
of  Levi  and  a  Merarite.  That  his  name  heads  a 
Korahite  psalm  need  occasion  no  difficulty.  See 
the  addition  to  the  introduction  to  Ps.  lxxxviii. — 
The  remark  of  Wordsworth  is  hardly  just  that  this 
psalm  is  the  Allegro  to  the  Penseroso  of  the  preced- 
ing, for  here  also  the  tone  of  melancholy,  though 
not  unmixed,  still  predominates. — J.  F.  M.] 

This  psalm,  which  may  be  applied  to  the  his- 
tory of  the  afflicted  servants  of  God  in  different 
ages  of  the  Church,  is  often  transferred  from  this 
use  to  an  interpretation  with  special  reference 
prophetically  to  the  suffering  Messiah  (the  an- 
cients), or  to  the  miseries  of  the  Jews  since  the 
prevalence  of  Christianity  (the  Rabbins)  or  to 
the  afflict ia  ecclesia  (Calvin)  the  mystical  Christ, 
inasmuch  as  He  lives  and  suffers  in  His  followers 
(Stier).  [Alexander:  "The  particular  promise 
insisted  on  here,  is  that  in  2  Sam.  vii.,  which 
constitutes  the  basis  of  all  the  Messianic  Psalms." 
The  application  to  the  life  of  Christ  has  been 
carried    to  extreme  lengths,  not  only  by  older 


English  commentators,  but  by  Wordsworth  and 
others  among  the  more  recent.  Connecting  with 
the  last  verse  of  Ps.  lxxxvii.  Wordsworth  says : 
"All  the  springs  of  life,  hope  and  joy  to  the 
Church  are  in  the  incarnation  of  Christ,  of  the 
seed  of  David  and  in  the  Divine  promise  of  a 
perpetual  and  universal  dominion  to  Him."  The 
psalm  has  a  Messianic  application,  only  in  so  far 
as  it  was  intended  to  set  forth  the  necessary  con- 
flict which  was  to  be  waged  before  the  great 
fundamental  promise  could  be  realized.  The 
struggle  was  most  intense  when  Christ  Himself 
was  the  King  of  the  promise. — J.  F.  M.]. 

Vers.  2-4.  I  will  sing  of  the  mercies  of  the 
Lord  forever.     According  to  the  accentuation, 

D/iy  is  to  be  construed  with  the  verb.  It  ia 
therefore  not  said  that  the  mercies  of  Jehovah 
are  eternal,  but  the  Psalmist  announces  his  de- 
termination never  to-  cease  praising  them.  The 
meaning  of  61am  is,  at  all  events,  not  the  modern 
abstract  idea  of  the  negation  of  time,  nor  the 
concrete  Christian  idea  of  eternity,  but  that  of  a 
period  of  time  unknown  and  therefore  indefinite, 
and  of  the  course  of  human  affairs  within  that 
period.  This  idea  has  been  transferred  by  the 
Rabbins  to  the  idea  of  the  world  itself,  but  in 
Biblical  Hebrew  it  occurs  only  in  the  original 
sense.  [From  this  use  many  false  translations 
have  occurred  in  the  Septuagint,  some  of  which 
have  found  their  way  into  modern  versions. 
The  only  passage  on  which  there  can  be  any  doubt 
isEccl.  iii.  11,  where E.V.  renders  "world."  But 
there,  also,  there  is  no  necessity  of  departing  from 
the  Old  Testament  meaning.  On  this  word  see 
the  note  of  Dr.  Lewis  in  Zockler's  Commentary 
in  the  Bible-Work.—  J.  F.  M.].  It  is  to  be  de- 
cided by  the  connection  whether  the  view  is 
directed  backwards  into  primitive  or  older  times, 
or  forwards  into  the  future,  whose  end  cannot  be 
seen,  and  which  runs  out  into  eternity.  The 
Psalmist,  however,  does  not  say  that  he  will  sing 
praises  for  all  coming  time  or  for  eternity,  but 
only,  always.  The  assertion,  therefore,  that  this 
expression  is  not  suitable  in  the  mouth  of  an 
individual,  except  as  speaking  for  the  Church 
in  the  assurance  of  her  endless  duration  (Heng- 
stenberg) is  utterly  groundless.  It  is  only  in 
the  following  stich  that  the  singer  says  he  will 
make  known  with  his  mouth,  loudly  and  public- 
I3',  for  coming  generations,  the  faithfulness  of 
God.  By  comparing  ver.  3  with  ver.  5  it  ia 
plain  that  1  need  not  be  supplied  with  61am  in 
the  previous  stich.  For  the  former  verse  does 
not  mean  that  mercy  is  established  forever 
(most  of  the  ancients),  as  an  indestructible 
building,  but  that  it  is  ever  being  built  up,  (J.  H. 
Michaelis  and  most  of  the  recent  expositors),  that 
it  does  not  stand  still,  nor  come  to  a  stop,  nor 
fall  in  ruins,  but  rather  continues,  upon  a 
foundation  which  is  not  laid  upon  anything 
earthly,  temporal,  or  transitory,  but  in  heaven, 
that  is,  upon  the  foundation  of  the  promises  of 
mercy  which  have  their  support  in  the  credibili- 
ty, the  truth  and  faithfulness  of  God  (Ps.  cxix. 
89). — The  declaration  of  God,  introduced  unex- 
pectedly in  ver.  4.  is  taken  not  merely  in  sub- 
stance, but  also  literally  in  many  expressions, 
from  the  prophecy  in  2  Sam.  vii.  5  f.  The  words 
covenant  and  swear,  however,  which  so  frequently 


PSALM  LXXXIX. 


483 


recur  in  the  psalm  in  connection  with  the  faithful- 
ness of  God,  are  not  found  in  that  passage,  but 
are  justified  by  the  theocratic  relation  of  God  to 
His  people.  (Hupfeld).  So  Ps.  liv.  9  views  the 
promise  of  God  (Gen.  viii.  21)  as  an  oath.  (Del.). 
Vers.  6-19.  Thy  wonder  [E.  V.  wonders] 
does  not  here  denote  a  work  or  a  deed,  but  the 
nature  of  God  (Geier,  J.  II.  Michaelis,  Del.)  as 
distinct  from  that  of  all  created  beings,  or  sepa- 
rated from  their  sphere  of  action  (Hupfeld) 
Judges  xiii.  18  ;  Is.  ix.  5  ;  Ps.  iv.  4,  xxii.  4.  The 
assembly  of  the  holy  ones  [Ver.  6,  E.  V. 
saints]  is  here  not  the  people  (most)  but  the 
angels  as  in  Job  v.  1,  xv.  15;  Prov.  ix.  10,  xxx. 
3,  the  sons  of  God,  Ps.  xxix.  1.  [In  ver.  7  where 
E.  V.  has  "sons  of  the  mighty,"  the  literal  ren- 
dering is:  sons  of  God;  that  is,  the  angels. 
See  Delitzsch  on  Job  xv.  15.  It  is  parallel  to 
the  expression  considered  in  the  last  verse. — 
J.  F.  M.] — Ver.  13.  Since  the  north  (Job  xxvi.  7,) 
denotes  the  northern  heavens  and  as  Tabor  and 
Hermon,  being  well  known  mountains  on  each 
side  of  Jordan,  are  employed  to  represent  the 
land  of  Canaan  (Venema)  or  the  earth  (Geier), 
especially  in  joyful  passages  (Is.  Iv.  12;  Ps. 
xcviii.  8)  and  when  national  blessings  are  re- 
counted (Ps.  lxxii.  3),  the  south  might  seem  to 
denote  the  southern  heaven,  and,  as  in  the  fore- 
going verse,  the  earth  to  be  placed  in  opposition 
to  heaven  (Hupfeld).  But  the  term:  right  hand, 
used  to  designate  the  south,  is  in  favor  of  the 
usual  reference  to  the  four  quarters  of  the  earth. 
— In  ver.  16,  njjnil  is  not  specially  the  blow- 
ing of  the  trumpets,  which  were  sounded  in  the 
worship  of  God  (Isaaki,  Rudinger,  Rosenmiil- 
ler,  De  Wette,  Hitzig).  Nor  is  it  to  be  taken  as 
alluding  to  the  giving  of  the  law  at  Sinai  (Fla- 
minius),  or  to  the  battle  cry  of  God  as  the  Lord 
of  hosts  (Kimchi,  Venema,  Muntinghe)  or  to 
shouts  in  honor  of  the  king  (Alien  Ezra),  but  to 
the  rejoicing  generally  at  sacred  seasons.     In 

ver.  19,  7  is  not  =  as  for,  and  therefore  is  not  a 
sign  of  the  nominative  (Syr.,  Luther,  Ewald, 
Hitzig),  but,  as  the  context  determines,  it  de- 
notes  possession  or  source.  It  is  the  relation  of 
the  king,  who  is  called  our  shield  [E.  V.  our  de- 
fence] as  in  Ps.  xlvii.  10,  to  Jehovah,  that  is 
here  dwelt  upon. 

Vers.  20-80.  Help.  It  is  unnecessary,  instead  of 
"Vtf    to    read    "\T3:  crown    (Venema,    Olshausen, 

Hupfeld),  or  lp- majesty  (Hupfeld).  The  sub- 
ject is  not  the  choice  of  David  as  king,  but  the 
assistance  rendered  him  by  God  against  the 
Philistines.  It  is  he  himself,  however,  who  is 
called  the  hero  [E.  V.  one  that  is  mighty]  as  in 
2  Sam.  xvii.  10,  and  not  Goliath,  as  in  1  Sam. 
xvii.  51,  in  which  case  we  would  have  to  render  : 
1  have  raised  up  help  against  the  mighty  (Hit- 
zig). For  the  best  authorities  read  in  the  fore- 
going stich  f|'T?n.  This  does  not  refer  to  the 
people  of  Gol  in  general  but  to  Samuel  and  Na- 
than, for  God's  declaration  made  to  them  follows. 
If  the  singular  is  preferred  the  interpretation 
which  understands  David  to  be  meant  by  "the 
saint"  (Hupfeld),  is  little  in  accordance  with 
the  Language  employed.  [Alexander  thinks  thai 
if  the  singular  be  preferred  either  Nathan  or 
David  may  be  meant.    If  the  plural  is  to  be  taken 


in  the  most  natural  way.  as  referring  to  Samuel 
and   Nathan,  the   singular  ought, I  think,  to  re- 
late to  the   latter,   especially  as   the    vision    was 
made  directly  to  Nathan.     In  ver.  23,   H^Ui"  ren- 
dered in  our  version,  "  shall  not,  exact  upon  him" 
is  probably  to   be  takeu  from  HU2  to    deceive, 
here    entrap,    ensnare.     Perowne    wrongly  attri- 
butes the  different  meanings  to  different  species 
of  the  same  verb. — J.  F.  M.].     The    first-born 
is  not  the  only  (Ilengst.),  but  the   favorite  son, 
raised   above    the   others   to   the  highest  place, 
transferred   from  the    Israelitish  people   (Deut. 
xxvi.  19;  xxviii.    1),  the  first-born    Son  of  God 
(Ex.  iv.   22,  comp.  Jer.  xxxi.   9),  to  David,   the 
latest-born  son  of  Jesse,  and  having  reference 
to  his  seed  for  evermore.     The  expression, 
of  heaven  (ver.  30)  which  is  taken  from  Deut.  xi. 
21,  has  a  similar  significance.      It  is  repeated,  as 
a  current  saying  in  Sirach  xlv.  18,  Baruch  i.  11. 
Vers.  31-38.   The  words,  once  have  I  sworn 
(ver.  36)  show  the  unalterable  validity  of  the  oath 
for  all  time  (Sept.  and  most).     To  explain   it  as 
meaning   one   as   opposed    to    several    (Ilengst., 
Del.),  is  not  opposed  to  the  contents  of  the  oath, 
but  to  the  context.     [According  to  this  view  the 
rendering  would  be  :  "One  thing  have  I  sworn, 
etc.,"  that  is,  with  regard  to  the  eternity  of  His 
throne. — J.  F.  M.].  Vers.  31  ff.  prove  the  priority 
of  2  Sam.  vii.  14  as  compared  with  1  Chron.  xvii. 
13. — God  has  sworn  by  II is  holiness  (Amos  iv.  U) 
as,  in  other  passages  by  His  soul  (Amos  vi.  8 ;  Jer. 
li.  14,  [In  E.  V.  rendered  "by  Himself."— J.  F. 
M.]),  by  His  right  hand  (Is.  lxii.  8.)  or  by  His 
name  (Jer.  xliv.  26)  or  by  Himself)  Gen.  xxii.  Pi ; 
Jer.  xlv.  23 j.      By  referring  to  1  Sam  vii.  16,   it 
seems  natural  to  render  ver.  38  i:  and  as  the  wit- 
ness in  heaven  (the  rainbow)  shall  it  (David's 
throne)  endure   for   ever,    (Luther,  Geier,  and 
others).    But  the  particle  of  comparison  is  absent. 
We  cannot  regard  the  witness  in  heaven,  whose 
continuance  is  thus  emphasized,  as  the  moon,  em- 
ployed to  set  forth  the  perpetuation  of  David's 
race  in  the  same  way  as  the  rainbow  was  a  testi- 
mony to  the  continuance  of  the  earth  (Aben  Kzra, 
Kimchi  and    others,    Ilengst).     There  is  no  ex- 
ample of  such  ;i  conception  or  usage.     We  may 
interpret  according  to  Jer.  xxxi.  35;  xxxiii.  20  ff., 
where  God  is  said  to  have  fixed  the  laws  of  the 
sun,  the  moon,  and  the  stars,  as  also  the  laws  of 
the  heavens  and  earth,   us  pledges  of  the  fulfil- 
ment of  His  covenant  with    Israel  and   His  ser- 
vant David,  with  direct  reference  to  the  duration 
of   his   throne   (Isaaki,   Calvin,  Rudinger,  Hup- 
feld).    Or  we  may  follow  Job  xvi.  19,  where  God 
Himself  is  designated  the  Witness  in  heaven  and 
the  Surety  in  its  heights  (Symmachus,  Cocceius, 
Maurer,  Hitzig,  Delitzsch).      The  latter  interpre- 
tation is   favored  by  the  consideration   that  God, 
as    the    only    true    One,    is    not    only    the    best 
surety  for  the  words  of    his    servants,  but    also 
for  all  that  lie  Himself  has  ordained  and  prom- 
ised, and  that  He    Himself  testifies   to  their   va- 
lidity  (Deut,   vii.    9;  Is.    lxv.    16;  Jer.  xlii.  5). 
Witnessing  here,   therefore,   has  not   merely  the 
Bense  of  a  solemn  promise  (Hitzig)  as  in  Mtcah  i. 
2;  Is.lv.  4.   [The  true  rendering  accordingly  is: 
••And  the  Witness  in  heaven  is  true.'* — J.  P.  M.]. 

*  [For  the  use  of  1  in  asseverations,  corresponding  to  that  in 
Arabic,  and  that  of  our  word  by,  see  Ewald,  lieb.  Or.,  j>  340  c. 


484 


THE  THIRD  BOOK  OF  PSALMS. 


Vers.  39-44.  Thou  hast  cast  off,  etc.  The 
assumption  that  these  words  are  put  in  the  mouth 
of  the  enemy  (Aben  Ezra)  proceeds  from  the 
unwillingness,  felt  by  many,  to  believe  that  God 
could  have  been  reproached  by  the  psalmist  for 
breach  of  His  oath  and  covenant.  But  it  is  just 
the  thought  of  the  contradiction  between  the  ac- 
tual condition  of  things  and  the  glorious  destiny 
promised  the  king  by  God,  and  the  consciousness 
of  the  reliability  of  the  promise,  which  makes 
the  tempted  poet  sensible  of  the  impossibility  of 
the  ruin  of  the  kingdom.  And  it  is  this  which 
causes  the  transition  from  complaint  and  despon- 
dency to  hope  and  prayer,  while  he  looks  forward 
to  the  sure  fulfilment  of  the  Divine  counsels  and 
promises,  which  no  worldly  power  could  prevent. 
The  expressions  used  in  vers.  41  and  42  were 
evidently  written  with  Ps.  lxxx.  13  in  view.  Yet 
it  does  not  follow  from  this,  either  that  the  king 
is  compared  to  a  vineyard  and  fortress  (Hengst.). 
or  that  the  people  are  to  be  understood  as  the 
anointed  and  the  servant,  but  only  that  the  king 
and  the  nation  are  considered  as  one,  in  suffer- 
ing from  the  desolations  of  war.  The  term  "ITJ 
applied  to  the  crown,  signifying  consecration,  is 
used  in  contrast  to  the  dishonor  inflicted  upon 
the  king. — In  ver.  44,  we  are  not  to  render :  the 
rock  of  his  sword  (Hengst,),  or:  0  rock!  (Ols- 
hausen).  For,  according  to  the  kindred  Arabic, 
*NX  is  to  be  understood  as  denoting  the  edge  or 
blade  of  the  sword  (Fleischer  in  Delitzsch),  as 
already  the  Rabbins  had  conjectured  from  the 
context. 

Ver.  48.  Remember,  etc.  The  sentence  con- 
sists of  abrupt  but  highly  significant  expressions, 
so  that  it  is  not  necessary,  by  slight  alterations 
in  the  text,  where  the  manuscripts  differ  so 
much,  to  extract  the  rendering  :  I  have  remem- 
bered, or:  remember,  0  Lord!  or,  following  Ps. 

xxxi.  5,  to  change  T">n  into  TNI.     The  transla- 

7  O  .  .   T  ..   T 

tion:  mote  (Bb'ttcher)  has  etymological  support: 
the  usual  one  =  term  of  life,  is  disputed  [Dr. 
Moll  therefore  renders.  "Remember — I — what 
a  mote!"  Delitzsch:  "Remember;  I — how 
quickly  passing  !  "  and  so  most  expositors  sub- 
btantially.  Our  version  conveys  the  right  idea, 
but  in  an  order  of  the  words,  which,  though 
the  most  intelligible,  does  not  follow  the  original 
faithfully. — J.  F.  M.].  According  to  the  pre- 
sent punctuation  it  is  incorrect  to  render  the 
following  stich  :  wherefore  shouldest  thou  have 
made  all  men  in  vain  ?  (Hengst.  and  most  of  the 
ancients).     For  HrD  cannot   be    construed    with 

'  T 

7j?=ri!3 /,  but  is  closely  connected  with  the  fol- 
lowing word  by  Daghesh,  (Kimchi  and  most  of 
the  recent  expositors).  [The  former  sense  as 
given  in  our  version  should  be  retained.  The 
Daghesh  and  the  Makkeph  do  not  affect  the  sense 

of  this  passage.  TTD  1$  in  the  sense  of  why  is 
common.  Hengstenberg  says  that  we  are  to  un- 
derstand after  these  words  the  following,  "  As 
would  be  the  case,  if  these  should  perish  for 
ever."  The  hypothetical  sense  (shouldst  Thou 
have  made)  ought  to  be  preserved. — J.  F.  M.]. 

The  force  of  the  verse  is  :  It  shall  be  established  for  ever  as 
the  moon,  and  (as  surely  as)  there  is  a  faithful  witness  in  hea- 
ven.—J.  F.  M.J. 


Bear  in  my  bosom  (ver.  51),  cannot  here 
as  in  Deut.  xi.  12;  Is.  xl.  11,  refer  to  the  tender, 
cherishing  care  of  love,  since  the  passage  does 
not  allude  to  the  sufferings  of  the  Messiah  for  all 
peoples  (many  of  the  old  expositors,)  but  to  hos- 
tile nations.     Yet  it  is  not  these  (De  Wette)  who 

are  said  to  be  borne,  for  D,3,y  D'S^'Sj  cannot 
mean:  the  whole  of  many  nations,  and  it  is  only 
the  reproach  and  grief  caused  by  them  (Jer.  xv. 
15)  and  poured  into  the  bosom  (Ps.  lxxix.  12) 
which  can  be  said  to  be  carried  in  it.  The  con- 
text also  alludes  distinctly  to  this.  The  only 
doubtful  question  is,  how  the  three  words  just 
cited,  which  also  create  the  impression  that  the 
text  has  been  mutilated,  are  to  be  translated. 
They  can  hardly  be  considered  as  the  genitive 
(Ewald)  after  HS^n,  following  as  they  do  at 
such  a  distance  from  the  latter.  Are  we  then  to 
insert  herpah,  as  though  it  had  fallen  out,  be- 
tween the  words  73  and  W2"),  which  cannot  be 
tolerated  in  their  present  position  (Hupfeld)? 
Comp.  the   correct  arrangement  in   Ezek.  xxxi. 

6.  Or  are  we  to  strike  out  73  as  superfluous 
(Septuag.)?  or  regard   it  as    a  mutilation    for 

713/3  =contempt,  following  the  very  similar 
passage  Ezek.  xxxvi.  15  (Bottcher)  ?     Or  is  it  a 

mistaken  enlargement  of  7=bymany  nations 
(Hitzig)?  The  position  of  D"2~)  before  the  prin- 
cipal word  may  be  explained  in  two  ways.  It  is 
either  due  to  the  conception  of  the  adjective  as 
an  indefinite  numeral  (Ps.  xxxii.  10.  Prov.  xxxi. 
29;  1  Chron.  xxviii.  5;  Nahum  ix.  28).  Or  it 
is  to  be  regarded  as  a  substantive  and  explained, 
according  to  Jer.  xvi.  16,  as  many,  that  is,  people.* 

DOCTRINAL   AND   ETHICAL. 

1.  Whatever  in  the  world  is  to  endure,  must  not 
only  be  built  upon  an  immovable  foundation,  but 
must  have  also  in  itself  a  living  principle  of  pro- 
gress ;  to  the  one  as  well  as  to  the  other,  super- 
natural strength  and  Divine  control  are  neces- 
sary. This  is  true  in  a  special  sense  of  all 
that  concerns  the  establishment,  preservation, 
and  extension  of  the  kingdom  of  God  on  earth. 
The  person,  reign,  offspring,  and  history  of 
David  are  types  of  that  kingdom.  In  these  ever}'- 
thing  was  placed  upon  the  foundation  of  God's 
promises,  whose  inviolability  is  attested  by  His 
truth  and  faithfulness,  and  whose  fulfilment  is 
secured  by  the  uninterrupted  workings  of  His 
mercy.  The  Church  has  here  a  subject  of  never- 
ending  praise,  and  is  ever  stirred  up  to  utter  it 
by  the  grateful  confession  of  what  His  servants 
experience. 

2.  But  the  praise  of  God  resounds  not  only  in 
His  Church  upon  earth,  but  also  among  His 
saints  in  heaven.  It  has  as  its  ground  His 
glory,  as  that  wondrous  Being,  infinitely  exalted 


*  [The  adjective  is  probably  here  placed  before  the  noun, 
which  rarely  happens,  on  account  of  the  emphasis  laid  upon 
it,  as  in  Ps.  xxxii.  10.  See  Green  Heb.  Gr.  j)  249.  la.  The 
reproach  is  not  merely  the  strongest  which  can   be  inflicted 

(73) :  it  is  also  accumulated  as  coming  from  so  many  sources 

(D'SI)-    The  rendering:    "mighty"   given  to  the  latter 

word  in  E.  V.  is  incorrect.— J.  F.  M.]. 


PSALM  LXXXIX. 


485 


above  all  others  in  that  majesty  which  is  awful 
even  to  the  "holy  ones,"  and  yet  is  revealed 
for  the  consolation  of  believers  in  the  displays 
of  His  incomparable  might,  unwearied  help- 
bringing  goodness,  and  unswerving  faithfulness 
to  His  covenant,  which  is  confirmed  by  an  oath. 

3.  Blessed  are  the  people  who  know  this  God, 
trust  His  promises,  and  walk  in  His  light'  They 
cannot  perish,  even  though  trials  rise  and  over- 
whelm them  like  the  waves  of  the  sea.  The  con- 
viction that  God  is  able  and  willing  to  help  His 
own,  and  thai  He  will  do  it,  saves  them  from  de- 
spair, even  though  all  visible  support  totters  and 
falls,  and,  as  far  as  man  can  judge,  ruin  is  at 
hand,  and  utter  destruction  certain.  God's 
promises  are  to  believers  more  certain  still.  But 
as  faith  is  needed  to  grasp  these  promises  in  the 
hour  of  distress,  and  faithfulness,  to  hold  fast  to 
them  amidst  the  trials  of  life,  so  proof  of  loyalty 
to  His  service  among  the  temptations  of  the 
world,  and  a  holy  life,  are  necessary  to  secure 
the  continual  fulfilment  of  those  promises  in 
personal  experience.  For  he  who  will  entrust 
himself  to  the  protection  which  God  affords  to 
His  chosen  inheritance,  must  prove  himself  to  be- 
long to  it,  and  must  not  forget  that  the  God 
whom  he  trusts  and  serves,  is  the  Holy  One  of 
Israel,  whose  throne  has  righteousness  and  jus 
tice  for  its  foundation,  (Prov  xvi.  12;  xxv.  5), 
and  mercy  and  truth  for  its  ministers. 

4.  The  service  of  God  involves  sometimes  trial 
of  our  fidelity  to  our  vows,  sometimes  tempta- 
tion in  the  life  of  faith,  sometimes  chastening  in 
the  way  of  righteousness,  but  it  has  always  for 
its  object  the  strengthening  of  those  bonds  which 
unite  the  children  of  God,  and  their  education 
in  the  Christian  life.  For  in  the  holy  love  of 
God,  righteousness  is  so  united  to  mercy  that 
He  visits  even  His  children  with  chastisement 
for  their  sins  ;  and  yet  this  is  the  chastening  of 
a  Father.  Nor  does  the  unfaithfulness  of  men 
interfere  with  the  exercise  of  the  faithfulness  of 
God,  as  His  covenant  ever  stands,  no  matter  how 
often  they  break  it. 

5.  God  cannot  be  charged  with  the  responsibi- 
lity of  the  temporary  contradiction  between  the 
present  condition  and  the  assured  future  of  the 
Church  and  its  several  members.  God  alters 
not  His  will.  He  takes  not  back  His  promises. 
He  neglects  not  the  exercise  of  His  care  and 
power.  He  rather  prepares,  in  the  very  midst 
of  the  generation  which  He  will  deliver,  His  in- 
struments for  the  accomplishment  of  His  pur- 
poses. He  Himself  chooses  the  suitable  per- 
sons ;  calls  the  men  of  His  choice;  furnishes 
them  with  the  necessary  powers  and  gifts;  con- 
secrates them  to  His  service;  blesses  them  for 
His  work;  affords  them  help  for  toil  and  con- 
flict; raises  them  on  high  from  their  prostration, 
and  saves  them  from  destruction  at  the  hands  of 
their  enemies,  or,  if  they  personally  succumb, 
causes  their  fall  to  tend  to  the  preservation  of 
the  Church. 

6.  Accordingly,  God's  faithfulness  to  His  cove- 
nant not  only  assures  for  all  time  His  covenant - 
people  of  the  inviolability  of  His  promises  of 
mercy ;  it  affords  to  them  also  at  all  times  an  ex- 
perience of  their  truth.  For  by  means  of  the 
contradiction  just  mentioned,  it  makes  them  sen- 
sible of  the  stringency  of  the  conditions  of  de- 


liverance, awakens  a  consciousness  of  guilt,  and 
directs  the  glances  of  the  members  and  leaders- 
of  the  Church  from  the  troubled  present,  with  its 
joyless  features,  to  the  divinely  appointed  means 
of  safety.  For  God  does  not  punish  His  people 
by  annulling  His  covenant  with  them,  but  rather 
gives  them  repeated  confirmations  of  its  truth, 
and,  just  at  the  time  of  the  deepest  decline  of 
David's  house,  and  the  greatest  destruction  of  the 
members  of  the  Church,  attests  the  eternal  dura- 
tion of  His  throne,  upon  which  that  Seed  of  David 
shall  sit,  declared  His  own  sou  by  God  Himself, 
the  chief  in  authority  among  the  sons  of  the 
Highest  (Ps.  lxxxii.  (i)  and  supreme  over  the  kings 
of  the  earth.  It  is  thus  that  He  fixes  the  Church 
upon  that  firm  foundation  of  His  promises,  from 
which  has  arisen  the  Messianic  hope. 

7  But  there  are  dark  seasons  when  this  expec- 
tation is  not  clearly  displayed,  and  troubled 
hours  when  the  soul  finds  it  hard  to  seize  the 
word  of  promise,  so  surely  attested,  and  only  by 
a  great  effort  can  cling  to  the  word  of  the  oath 
of  the  true  Witness.  Then  there  is  danger,  lest 
the  praise  of  God,  whose  strength  is  still  the 
ornament  and  glory  of  His  people,  should  be 
hushed,  or  changed  into  vain  complaining;  lest 
by  so  long  enduring  of  evil  the  hope  of  amelio- 
ration should  sink  into  the  fear  of  greater  evil. 
But  the  thought  that  it  is  still  the  hand  of  God 
which  is  bestowing  a  Father's  correction,  and 
that  He  does  not  consume  the  whole  of  the  fleet- 
ing period  of  life  with  suffering,  forms  a 
foundation  for  hope  and  a  motive  for  prayer. 
"There  are  prayers  that  are  timid,  lukewarm  or 
presumptuous  ;  there  are  also  those  which  are 
humble,  ardent,  and  confident.  The  timid  prayer 
does  not  pass  from  him  who  offers  it,  for  it  is 
choked  in  the  thorns  of  doubt,  and  cannot  rise  ou 
the  wings  of  trust.  The  lukewarm  prayer  stops 
when  half  said,  for  it  has  not  earnestness  and 
perseverance.  The  presumptuous  prayer  may 
reach  even  the  gates  of  heaven;  but  they  are 
barred  against  it,  for  humility  is  absent.  If 
then  the  way  to  the  throne  of  God  is  to  be  free 
and  open  to  our  prayers,  and  they  are  to  find 
willing  acceptance  and  audience  there,  they 
must  come  from  a  humble,  earnest,  and  trusting 
heart.  Humility  teaches  us  the  necessity  of 
prayer  ;  ardor  of  soul  gives  it  wings  and  endu- 
rance; trust  affords  it  an  immovable  foundation." 
(Bernard  of  Clairvaux). 

HOMILETTCAL   AND   PRACTICAL. 

The  sure  mercies  of  God:  (1.)  as  the  subject 
of  our  grateful  praise;  (2.)  as  the  foundation  of 
our  assured  hope;  (3.)  as  the  object  of  our 
anxious  prayers. — Our  reliance  upon  God's  help 
in  severe  distresses,  whence  it  has  (1.)  its  firm- 
ness, ('!.)  its  joyfulness,  (8.)  its  liveliness. — The 
kingdom  of  God  is  built  upon  earth:  (1.)  upon 
whai  foundations?  ('!.)  by  what  strength?  (3.) 
by  what  means  ? — When  men  complain  to  God 
over  their  distress,  they  need  not  cease  to  praise 
Him,  and  they  must  not  cease  to  trust  Him. — 
We  must  acknowledge  and  praise  the  majesty  of 
God,  not  less  in  its  awful  exaltation,  than  iu  its 
loving  condescension. —  When  God  receives  the 
praises  of  the  holy  ones  in  heaven.  He  at  the 
same  time  listens  to   the  prayers,  praises,  and 


486 


THE  THIRD  BOOK  OF  PSALMS. 


thanksgiving  of  believers  on  earth. — The  fatherly 
guidance  of  God  in  the  education  of  His  chil- 
dren for  the  heavenly  kingdom. — The  unfaithful- 
ness of  men  brings  down  the  punishments  of 
God  ;  but  it  does  not  prevent  the  exercise  of 
His  faithfulness,  or  cast  dishonor  upon  His 
promises. — All  God's  revelations  and  all  His 
dealings  must  incite  and  assist  us  to  fear,  love, 
and  trust  Him  above  all  else. — God's  special 
government  of  His  people  ;  (1.)  in  its  holy  re- 
quirements; (2.)  in  its  gracious  dealings  ;  (3.)  in 
its  blessed  effects. — Only  through  the  Son  of 
God  can  we  become  and  remain  children  of  the 
Highest,  citizens  of  His  kingdom,  and  heirs  of 
His  blessings. — While  we  remain  in  the  king- 
dom of  God,  we  fear  neither  the  certain  pros- 
pect of  death,  the  evanescence  of  life,  nor  the 
darkness  of  the  grave ;  we  walk  in  the  light  of 
God's  countenance. 

Luther:  Ps.  lxxxix.  is  a  prophecy  of  Christ 
and  His  Church — that  it  should  never  crease  or 
stand  still  on  account  of  any  sin,  so  that  our 
blessedness  does  not  depend  upon  our  perfect  ob- 
servance of  God's  law,  unlike  the  kingdom  pro- 
mised to  the  Jews,  and  the  kingdom  of  the  whole 
world,  which  last  no  longer  or  further  than 
they  are  righteous. — This  has  all  been  promised 
of  old  for  our  consolation  in  these  last  times,  so 
that  we  need  not  despond,  even  if  it  seems  to  us 
that  Christianity  exists  no  longer  on  earth. 

Calvin:  For  the  afflicted  Church;  for  God 
did  not  arrange  the  terms  of  the  covenant  of 
grace  with  David  alone,  but  had  in  mind  the 
body  of  the  whole  Church  for  all  time. 

Starke  :  The  mercy  of  God  makes  all  His 
works  a  source  of  consolation  to  His  people,  and 
all  the  objects  of  nature  a  source  of  profit,  lightens 
their  afflictions,  and  makes  them  joyful  in  God. 
— The  All-sufficient  God  could  do  very  well  with- 
out mankind,  or  He  could  bind  them  to  the  per- 
formance of  all  duties,  so  that  they  would  be 
bound  to  fulfil  His  will  in  the  strictest  manner, 
even  without  the  promise  of  a  gracious  reward. 
Is  it  not  then  a  most  wonderful  fact  that  it  has 
pleased  God  to  make  covenant  with  us  men  ? — 
In  the  eyes  of  an  unbeliever  God  is  so  small 
that  he  neither  knows  nor  regards  Him  at  all  ; 
in  the  eyes  of  a  believer  He  is  so  great  that  he 
will  neither  see  nor  know  anything  but  Him,  in 
heaven  or  in  earth. — Joy  in  God  is  a  sure  token 
that  those  who  manifest  it  are  His  children  ;  for 
when  they  rejoice  in  Him  they  walk  in  His  light, 
and  are  enlightened  by  His  favor.  None  of  the 
ungodly  experience  this. — Christ's  kingdom  is 
the  true  universal  monarchy. — If  all  the  kings 
of  the  earth  must  bow  before  Jehovah,  why  do 
the  most  insignificant  in  the  land  refuse  to  know 
and  receive  him? — A  rod,  even  though  it  be 
painful,  is  better  than  a  sword  ;  better  to  be 
chastened  by  the  Father  than  to  be  punished  by 
the  Judge.  This  is  the  difference  between  the 
sufferings  of  the  righteous  and  the  punishment 
of  the  wicked. — The  Church  of  Christ  is  derided 
by  all  who  are  not  true  believers;  and.  yet  it  is 
its  greatest  glory  to  endure  the  dishonor  cast 
upon  its  Head. — Such  an  end  as  this  will  all  be- 
lievers have;  the  sorrowful  complaint  will  be 
changed  into  a  song  of  joy,  and  t lie  Kyrie  eleison 
into  a  joyful  hallelujah. — Tertullian  :  0  blessed 


people,  in  whose  behalf  God  swears !  0  un- 
happy people,  who  will  not  believe  God  even 
though  He  swears. — Menzel  :  We  learn  here 
upon  what  the  consolation  and  blessedness  of 
poor  sinners  depend,  not  upon  the  conversion 
and  repentance  which  God  requires,  but  upon 
His  mere  mercy  and  goodness,  which  leads  them 
to  conversion  and  repentance. — Rieger:  We 
may  learn  from  this  Psalm  what  others  before 
us  have  experienced,  how  they  have  patiently 
borne  a  part  in  the  conflict  ordained  them  by 
God,  and  have  maintained  their  grasp  upon  the 
mercy  and  truth  of  God  held  out  before  them. — 
Tholuck  :  The  hearts  of  those  that  fear  God  are 
not  so  rigid  and  unfeeling  that  the  strokes  from 
the  hand  of  God,  when  He  proves  them,  leave  no 
trace  behind  ;  nor  are  they  so  weak  and  languid 
that  all  confidence  at  once  fails  them.— Guenther  ; 
All  affliction  arising  from  sin  is  only  the  chas- 
tening of  a  Father's  love  for  our  salvation.  His 
covenant  is  not  broken.  He  has  only  veiled  His 
mercy. — Diedrich  :  He  who  lives  to  praise  God, 
will  never  live  in  vain  ;  he  will  have  what  he 
desires  to  have. — In  the  concluding  words  the 
collectors  of  the  Psalms  testify  that  they  could 
still  rejoice  in  God,  and  praise  Him  in  spite  of 
all  temporal  distress,  and  hope  from  the  rich 
blessings  of  the  future  to  receive  an  answer  to 
the  anxious  cries  of  this  and  of  all  the  Psalms. 
— Taube  :  Eternity  swallows  up  time,  but  the 
temporal  cannot  absorb  the  eternal. — The  won- 
derful and  incomparable,  the  dreadful  and  awe- 
inspiring,  the  exalted  and  majestic  Creator  and 
Sovereign  of  the  world — this  is  Israel's  God;  His 
all-powerful  majesty,  His  mighty  arm,  His  strong 
hand,  His  high  right  hand,  serve  to  fulfil  His 
eternal  purposes  of  mercy  and  peace,  which 
centre  in  Christ  Jesus — this  is  Israel's  consola- 
tion.— The  true  members  of  the  covenant  walk 
according  to  the  commands  of  God,  nor  seek 
their  safety  elsewhere  than  in  free  grace. 

[Mattu.  Henry:  Among  men  it  is  too  often 
found  that  those  who  are  most  able  to  break 
their  word  are  less  careful  to  keep  it ;  but  God 
is  both  strong  and  faithful ;  He  can  do  every- 
thing, and  yet  will  never  do  an  unjust  thing. — 
The  stability  of  the  material  heavens  is  an  em- 
blem of  the  truth  of  God's  word  :  the  heavens 
may  be  clouded  by  the  vapors  arising  out  of  the 
earth,  but  they  cannot  be  touched,  they  cannot 
be  changed. — (Ver.  14).  Mercy  in  promising  ; 
truth  in  performing.  Truth,  in  being  as  good 
as  thy  word  ;  mercy,  in  being  better. 

Scott:  Our  filial  confidence  in  God's  love 
should  not  abate  our  veneration  of  His  majesty; 
for  then  our  worship  on  earth  would  bear  no  re- 
semblance to  that  of  the  angels  in  heaven,  (Isa. 
vi.  1-5).  Surely  then  our  external  posture  and 
our  serious  attention  should  indicate  the  reve- 
rence of  our  hearts,  when  we  assemble  to  worship 
this  glorious  God. 

Barnes  :  It  is  proper  to  pray  that  God  would 
bless  us  noon ;  that  He  would  not  withhold  His 
grace  ;  that  He  would  remember  that  our  life  is 
very  brief,  and  if  that  grace  is  to  be  bestowed  upon 
us  to  save  us  or  make  us  useful,  it  must  be  be- 
stowed soon.  A  young  man  may  properly  em- 
ploy this  prayer  ;  how  much  more  so  one  in  the 
decline  of  life!— J.  F.  M.] 


THE  PSALTER. 

FOURTH  BOOK. 


PSALM   XC. 


PSALM  XC. 

A  Prayer  of  Moses  the  Man  of  God. 

Lord,  thou  hast  been  our  dwelling-place  in  all  generations. 

2  Before  the  mountains  were  brought  forth, 

Or  ever  thou  hadst  formed  the  earth  and  the  .world, 
Even  from  everlasting  to  everlasting,  thou  art  God. 

3  Thou  turnest  man  to  destruction; 

And  sayest,  Return,  ye  children  of  men. 

4  For  a  thousand  years  in  thy  sight 
Are  but  as  yesterday  when  it  is  past, 
And  as  a  watch  in  the  night. 

5  Thou  carriest  them  away  as  with  a  flood  :  they  are  as  a  sleep : 
In  the  morning  they  are   like  grass  which  groweth  up. 

6  In  the  morning  it  flourisheth,  and  groweth  up  ; 
In  the  evening  it  is  cut  down,  and  withereth. 

7  For  we  are  consumed  by  thine  anger, 
And  by  thy  wrath  are  we  troubled. 

8  Thou  hast  set  our  iniquities  before  thee, 

Our  secret  sins  in  the  light  of  thy  countenance. 

9  For  all  our  days  are  passed  away  in  thy  wrath : 
We  spend  our  years  as  a  tale  that  is  told. 

10  The  days  of  our  years  me  threescore  years  and  ten; 
And  if  by  reason  of  strength  they  be  fourscore  years, 
Yet  is  their  strength  labor  and  sorrow  ; 

For  it  is  soon  cut  off*  and  we  fly  away. 

11  Who  knoweth  the  power  of  thine  anger? 
Even  according  to  thy  fear,  so  is  thy  wrath. 

12  So  teach  us  to  number  our  days, 

That  we  may  apply  our  hearts  unto  wisdom. 

13  Return,  0  Lord,  how  lomi? 

And  let  it  repent  thee  concerning  thy  servants. 

14  O  satisfy  us  early  with  thy  mercy; 

That  we  may  rejoice  and  be  glad  all  our  days. 

487 


488 


THE  FOURTH  BOOK  OF  PSALMS. 


15  Make  us  glad  according  to  the  days  wherein  thou  hast  afflicted  us, 
And  the  years  wherein  we  have  seen  evil. 

16  Let  thy  work  appear  unto  thy  servants, 
And  thy  glory  unto  their  children. 

17  And  let  the  beauty  of  the  Lord  our  God  be  upon  us : 
And  establish  thou  the  work  of  our  hands  upon  us  ; 
Yea,  the  work  of  our  hands  establish  thou  it. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — The  oft-re- 
peated assertion  that  this  Psalm  consists  of  two 
parts  loosely  connected,  and  that  the  supplica- 
tory portion,  strictly  considered,  is  not  intro- 
duced until  the  beginning  of  the  so-called  second 
part,  is  altogether  without  foundation.  The 
truth  is  that  the  Psalui  bears  a  supplicatory  char- 
acter in  its  very  first  word,  which  invokes  God  as 
the  Lord.  It  presents  also  in  ver.  12  a  real  peti- 
tion prepared  by  its  contrast  in  ver.  11,  namely, 
a  prayer  that  the  contemplation  of  mankind  be- 
fore described  may  bring  forth  its  good  fruit  in 
the  heart ;  and  to  this  the  prayer  in  ver.  13  ff. 
for  renewed  manifestations  of  Divine  favor  is 
attached.  Both  petitions  have  the  same  founda- 
tion, the  confession  to  the  eternal  and  only  God, 
who  forms  the  unchanging  place  of  refuge  for 
the  ever- changing  race  of  mankind,  who,  in 
their  perishableness,  have  to  suffer  the  judg- 
ments of  God's  wrath  for  their  sins.  They  are 
divided  into  two  classes  :  those  who  allow  these 
judgments  to  fall  unmarked,  and  those  who,  ter- 
rified by  them,  are  brought  to  reflection  and 
urged  to  a  saving  search  after  God,  truly  fear- 
ing Him,  and 'impressed  with  a  sense  of  the  true 
meaning  of  life.  These  serious  reflections  are 
presented  in  their  necessary  relations  to  one 
another  with  solemn  emphasis,  and  in  language 
which  has  a  striking  similarity  to  expressions 
occurring  in  the  Pentateuch,  and  especially  in 
the  Book  of  Deuteronomy.  It  is  certainly  true 
that  that  period  of  national  distress  would  na- 
turally evoke  reflections  upon  the  evanescence  of 
human  life,  and  the  universal  sinfulness  of  man, 
so  closely  related  thereto.  This  would  especially 
be  in  accordance  with  the  religious  conception  of 
the  world  in  the  Hebrew  mind  (Olsh.,  Hupfeld). 
But  if  we  are  justified  in  seeking  a  definite  his- 
torical occasion  for  the  origin  of  the  Psalm,  the 
last  years  of  the  long  wandering  through  the 
desert,  and  especially  an  allusion  to  the  Divine 
sentence  of  death  in  Numb.  xiv.  28  ff.  are  pro- 
bably indicated  here.  This  supposition  has  an 
altogether  different  ground  of  support  from  the 
assumption  of  a  composition  during  the  exile 
(Koster,  Maurer),  which  has  absolutely  nothing 
in  the  Psalm  to  indicate  it,  or  in  the  age  of  the 
Maccabees  (Rudinger,  Hitzig).  The  poem  con- 
tains something  affecting  and  solemn,  penetrat- 
ing into  the  depths  of  the  Divine  nature,  and 
in  thought  and  language  appears  throughout 
marked  by  originality  and  innate  power  (Ewald), 
is  worthy  also  of  the  position  and  character 
of  Moses  (Grotius),  and  corresponds  to  the  situ- 
ation of  the  people  before  alluded  to  (Hupfeld). 
We  may  therefore  regard  as  entitled  to  no  con- 


sideration, the  doubt  felt  as  to  the  Mosaic 
authorship,  on  the  ground  that  we  do  not  know 
what  foundation  the  collector  had  for  his  belief. 
We  can  readily  suppose  that  this  ancient  Psalm, 
this  poem  of  eternity  (Herder),  was  preserved 
in  an  older  collection  of  writings  (Del.),  comp. 
Josh.  x.  13;  2  Sam.  i.  18.  For  the  supposition 
that  the  superscription  came  from  the  hand  of 
the  author,  doesnot  agree  with  the  title  of  honor: 
"man  of  God."  This  designation  was  applied 
to  Moses  only  by  others,  (Deut.  xxxiii.  1 ;  Josh, 
xiv.  6);  and  it  does  not  describe  his  official  po- 
sition, as  "  servant  of  Jehovah  "  does,  but  it 
puts  honor  upon  his  personal  relation  to  God  as 
His  prophet.  It  is  self-evidently  not  a  musical 
title,  but  a  descriptive  term,  which,  "by  the 
prominence  given  to  this  relation,  expresses,  on 
the  one  hand,  a  near  acquaintance  with  God, 
and,  on  the  other,  the  credibility  and  authority 
attested  thereby. 

[Hengstenberg:  "The  objection  that  ver.  10, 
where  the  length  of  human  life  is  limited  to 
seventy,  or,  at  most,  eighty  years,  stands  op- 
posed to  Deut.  xxxiv.  7,  according  to  which 
Moses  reached  the  age  of  one  hundred  and 
twenty,  is  disposed  of  by  the  fact  that  Moses, 
throughout  the  Psalm,  does  not  speak  in  his  own 
name,  but  in  that  of  the  people.  It  is  obvious 
from  Deut.  xiv.  22,  23  that  among  the  Israelites 
at  that  time  the  exceptions  to  the  general  rule 
as  to  the  duration  of  human  life,  were  much 
fewer  than  at  ordinary  times.  The  assumption 
that  the  Psalm  could  not  have  been  composed  by 
Moses,  because  it  resembles  the  other  Psalms  in 
language  and  general  poetical  structure,  is  an 
a  priori  assertion,  which  may  be  met  by  another, 
that  it  is  antecedently  probable  that  Moses,  'the 
fountain  from  which  all  the  prophets  have  drawn 
divine  wisdom,'  gave  at.  first  the  tone  no  less  for 
Prophecy,  Deut.  .xxxii.  and  xxxiii.,  than  for 
Psalm  poetry." — J.  F.  M.] 

Vers.    1,  2.    Dwelling-place.  —  Instead   of 

jl^D,  some  codices  read  T1J70,  which,  however, 
does  not  alter  the  idea  of  the  verse.  The  former 
word  does  not  directly  furnish  the  idea  of  a 
refuge  (Sept.),  but  that  of  a  dwelling,  (Deut. 
xxvi.  15  ;  Ps.  xxvi.  8 ;  lxviii.  6),  sometimes  in- 
cluding the  accessory  idea  (Amos  iii.  4  ;  Nahum 
ii.  12)  of  a  place  of  refuge,  (Ps.  lxxi.  2  ;  xci.  9), 
applied    to    God   after   Deut.    xxxiii.    27.     The 

prasterite,  TVI"!,  does  not  admit  of  being  trans- 
1  T  .  T>  o 

lated:  thou  art.     It  is,  therefore,  not  the  future 

(Hengst.)  that  is    the   object  of  contemplation, 

but    former    experiences.       The    origin    of  the 

mountains,  which  are  often  adduced  as  the  most 

expressive   symbol    of    the    most    enduring    of 

earthly  things.  (Gen.  xlix.  26;  Deut.  xxxiii.  15; 

Ps.  lxxii.  3 ;  Hab.  iii.  6 ;  Prov.  viii.  25),  is  set 


PSALM  xc. 


489 


forth  as  a  birth,  in  that  less  restricted  sense,  in 
which  (Gen.  ii.  4)  the  fliYMFI  of  the  heavens 
and  of  the  earth  are  used  to  designate  the  un- 
folding of  the  process  of  the  creative  work.  The 
figure  is  an  exceedingly  natural  one  to  describe 
the  emergence  of  the  mountains  from  the  water, 
as,  in  auother  application,  to  represent  the 
breaking  forth  of  the  sea  as  from  the  womb  of  a 
mother    (Job  xxxviii.   8).     If,  in  the  following 

stich,  we  point  T?inn  (Olsh.,  Bottcher,  Hitzig), 
in  order  to  gain  the  passive  sense  (Sept.,  Chald., 
Luther,  and  others),  we  have  the  same  figure  to 
describe  the  evolution  of  the  terrestrial  globe  and 
inhabited  land,  without  placing  God  in  the  back- 
ground as  the  Parent  and  Begetter  (Hupf.).  For 
this  would  have  been  a  mode  of  representation 
impossible  to  the  Old  Testament  consciousness, 
and  can  be  explained  neither  by  Deut.  xxxii.  18, 
where  this  form  of  expression  is  applied  to  the 
relation  of  God  to  the  establishment  of  the 
Israelitish  nation,  (comp.  Jer.  ii.  27),  nor  by  the 
poetical  form  of  the  inquiry  (Job  xxxviii.  28) 
after  the  father  of  the  rain  and  begetter  of  the 
dew,  not  to  mention  the  words  employed  in  Ps. 
ii.  7,  which  have  a  Messianic  interpretation. 
For  the  same  reason  we  must  assume  that  the 
punctuators,    when   they    gave    the  active  form 

77l'rW,  did  not  have  in  view  the  2  masc. 
(Isaaki,  Kimchi,  Calvin,  Geier,  Rosenm.,  De 
Wette,  Del.,  Hupfeld),  but  the  3  fem.  (Syriac, 
Stier,  and  others),  with  a  reference  to  Gen.  i.  11  f. 
24.  [Alexander  follows  the  active  meaning  in 
common  with  the  great  majority  of  critics.  Pe- 
rowne  prefers  the  passive  sense,  and  the  corre- 
sponding change  of  reading.  The  E.  V.  in  the 
translation :  formed,  expresses  the  true  idea  of 
the  Hebrew,  but  shrinks  unnecessarily  from  the 
literal  rendering:  begotten. — J.  F.  M.]  The  7N  at 
the  eud  of  ver.  2  is  not  an  address  (Hengst.),  but 
is  the  predicate.  The  object  is  not  to  show  the 
eternal  existence  of  God,  but  to  testify  to  the 
Divinity  of  the  eternal  and  almighty  Lord.     The 

Sept.  has  wrongly  read  7N,  and  connected  it  with 
what  follows. 

Vers.  8.  4.  Dust— [E.  V.:  destruction.  The 
Hebrew  tf£P  means:  crushed  particles.  "Thou 
makest  man  return  to  dust." — J.  F.  M.]  That 
there  is  an  allusion  here  to  Gen.  iii.  19  is  ren- 
dered probable  by  the  reference  made  to  sin  in 
ver.  7  tf.  Yet  it  does  not  follow  from  this  that 
we  must  render  in  the  next  sentence  :  turn  back  ! 
or:  pass  away  again!  for  the  sake  of  obtaining 
the  same  idea.  It  is  not  forbidden  by  the  paral- 
lelism (Hupfeld)  to  interpret  this  clause  as  re- 
ferring to  the  constant  changes  among  men  as 
they  come  and  return  at  the  command  of  the 
eternal  God,  (Luther,  Geier,  Tholuck,  Del.). 
There  is  no  reference  to  the  resurrection  (the  old 
Lutheran  theologians),  or  to  t It c  passing  of  the 
spirit  to  God  (Stier).  The  arithmetical  treat- 
ment of  ver.  4  and  2  Peter  iii.  8,  has  resulted  in 
the  assumption  thai  the  world  will  last  6000 
years,  and  that  the  millenial  kingdom  will  then 
be  established,  corresponding  to  the  work  of 
creation  and  its  Sabbath,  (see  the  Rabbinical 
interpretations  in  Breithaupt  on  Isaaki).     This 


is  in  direct  contradiction  to  the  meaning  of  the 
passage,  which  describes  in  an  affecting  and 
striking  manner  the  evanescence  of  the  changing 
generations  of  men,  when  measured  by  the 
standard  of  eternity  and  by  the  eye  of  God.  Our 
seventy  or  eighty  years  shrink  into  a  moment 
(Ps.  xxx.  6).  Time  was.  not  yet  reckoned  by 
hours,  but  the  night  was  divided  into  three 
watches,  (Exod.  xiv.  24;  Judges  vii.  19),  and 
the  day  began  with  the  evening  twilight  :  there- 
fore, "the  day  of  yesterday  as  it  passes  by  "  is 
most  significantly  mentioned.  The  rendering: 
when  it  is  past  (most  of  t lie  ancients),  which  is 
moreover  tautological,  is  grammatically  inadmis- 
sible. It  is  improbable  that  the  thousand  years 
are  the  subject  of  the  verb  (Hupfeld). 

Vers.  5-7.  Thou  carriest  them  away  as 
with  a  flood.  It  is  uncertain  whether  an  allusion 
to  the  Divine  judgment  of  the  flood  is  intended 
(Calvin,  Hengst.).  At  all  events  it  is  not  a  swiftly 
flowing  stream  that  is  meant,  but  a  heavy  and  de- 
vastating tempest  of  rain  (Ps.  lxxvii.  18).  But  we 
must  not  overlook  the  use  of  the  prseterite,  fol- 
lowed by  the  imperfect  in  a  future  sense.  The 
meaning  is:  let  the  action  mentioned  be  per- 
formed, and  they  fall  into  a  state  of  uncon- 
sciousness, into  a  sleep,  that  is,  the  sleep 
of  death  (Koster,  Delitzsch).  This  sequence 
of  thought  shows  that  it  is  not  the  years 
(Aben  Ezra)  which  are  said  to  be  carried 
away.     The  words  WiVJ  and  T\yd   stand  too  far 

"  •  T  T  " 

apart  to  afford  a  play  on  the  words  (Rosenm.). 
The  common  interpretation  understands  first  the 
rapid  and  afterwards  the  unobserved  passage  of 
human  life  to  be  described.  But  it  disregards 
the  change  of  verbal  forms,  and,  with  many  of 
its  supporters,  superadds  the  idea  of  sleeping 
fancies  or  a  dream  to  the  idea  of  sleep,  which  is 
entirely  unwarranted.  Nor  is  there  any  occa- 
sion for  transposing  the  words  at  the  beginning  of 
the  second  stich  to  the  end  of  the  first  (Bottcher, 
Hupfeld),  since  the  idea  of  waking  has  no  place  in 
the  passage.  In  ver.  0  it  is  not  said  that  mankind 
in  the  beginning  of  history,  or  man  in  his  youth, 
as  in  the  morning  of  life  (Kimchi  and  others), 
blooms  or  fades  away  like  grass.  What  is  said 
is,  that  when  one  generation  is  swept  away  du- 
ring the  night,  another  blooms  forth  in  the  morn- 
ing, which,  in  its  turn  again,  withers  away  in 
the  evening  (Delitzsch).     For  the  primary  idea 

of  ^/n  is  not  at  all  that  of  passing  away  or  per- 
ishing (Sept.,  Vulgate,  Luther,  and  others),  but 
that  of  passing  over  from  one  place  or  condition 
into  another,  especially  when  something  new 
presses  after  and  occupies  the  place  of  the  old. 
Applied  to  plants,  therefore,  it  certainly  does 
not  mean:  to  sprout  (Chald.,  Syriac),  but:  to 
have  new  sprouts.  Instead  of:  it  fades  away 
(Ewald,  Olsh.,  Hitzig,  Hupfeld),  we  cannot,  it 
is  true,  accept  the  passive  sense  of  the  similar 
and  proper  word  :  it  is  cut  down  (most),  but  the 
impersonal  construction  :   some  one  cuts  it  down 

(Delitzsch).  The  term  HTyD,  applied  to  ears  of 
corn  cut  down  or  plucked  off,  and  Job  xxiv.  24, 
are  especially  favorable  to  this  view,  besides  the 
consideration  that  death  is  not  spoken  of  as  a 
process  of  nature,  but  as  the  Divine  punishment 
of  sin.     Hitzig   gives   an   explanation  which  is 


490 


THE  FOURTH  BOOK  OF  PSALMS. 


quite  peculiar.  He  understands  the  verse  to  re- 
present figuratively  the  discharge  of  the  semen 
(Ezek.  xxiii.  20),  then  follows  the  sleep  in  the 
womb  of  the  mother,  and  then  the  awakening 
to  the  morning  of  life.  [In  ver.  7  the  E.  V. 
would  be  improved  by  rendering  in  the  second 
clause:  "  terrified  away,"  instead  of  "troubled." 
—J.  F.  M.j 

Vers.  9-12.  A  whisper.  [E.V. :  a  tale  that  is 
told.]  The  word  nJH  does  not  denote  idle  chat- 
tering (Luther),  or  thought,  in  allusion  to  its  ra- 
pidity, (Clericus,  Rosenm.,  De  Wette,  Hupfeld), 
or  breath,  as  vanishing  quickly  (Chald.),  or 
speech,  in  its  rapidity  (Jerome,  Hitzig),  but  a 
low,  subdued  sound,  whether  murmuring,  Job 
xxxvii.  2,  or  groaning,  Ezekiel  ii.  10   (Hengst., 

Del.).  The  poetical  plural  m'j#,  in  ver.  10,  oc- 
curs also  in  Deut.  xxxii.  7.  It  is  doubtful 
whether  rni2J  applies  to  a  full  measure  of 
strength  or  of  years.  The  first  interpretation 
suits  better  the  meaning  of  the  words  elsewhere, 
the  latter  its  Talmudical  application.  [In  ver. 
11  the  second  member  should  be  rendered:  and 
thy  wrath  according  to  thy  fear,  that  is,  in  the 
measure  which  the  true  fear  of  God  would  im- 
ply.— J.  F.  M.]  In  ver.  12  \2 [refers  to  "un- 
derstand," not  to  "  number,"  (compare  1  Sam. 
xxiii.  17).  It  is  not  a  theoretical  but  a  practical 
knowledge,  to  obtain  which  the  help  of  God  is 
implored.  "That  we  may  bring  in  a  heart  of 
wisdom  " — that  is,  that  we  may  bear  it  away  as  a 
prize,  and  bring  it  in,  like  the  harvest  into  the 
granary,  2  Sam.  ix.  10;  Hag.  i.  6  (Hupfeld, 
Del.).  Other  explanations  are  the  following: 
bring  wisdom  into  the  heart  (Kimchi,  and 
others)  ;  bring  a  wise  heart  as  an  offering  to 
God  (Geier,  Knapp,  Stier,  Evvald,  Olshausen, 
Hitzig). 

Vers.  13-17.  Return,  that  is,  from  anger,  as  in 
Exod.  xxxii.  12.  The  word  elsewhere  usually 
means  :  turn  back.  The  inquiry  which  follows 
suits  either  rendering.  Ver.  13  b.  recalls  Deut. 
xxxii.  36.  The  Psalmist's  prayer  that  he  may 
be  satisfied  with  mercy  in  the  morning,  denotes 
not  what  would  be  enjoyed  soon,  but  the  break- 
ing of  a  new  day  of  mercy  as  contrasted  with 
the  former  night  of  affliction.     The  plural  form 

nro'  (ver.  15)  is  found  only  besides  in  Deut.  xxxii. 

7,  together  with  DlJii',  which  occurs  elsewhere 
also. — The  humbling  of  Israel  was  the  design  of 
the  journey  through  the  desert  (Deut.  viii.  2f.). 

The  term  1JJ2  (ver.  16),  applied  to  Jehovah's  ad- 
ministration of  mercy  for  the  salvation  of  His 
people,  is  found  also  in  Deut.  xxxii.  4  ;  and  the 
expression:  "work  of  the  hands,"  frequently 
in  Deuteronomy,  as  descriptive  of  human  achieve- 
ments generally.  There  is  no  reference  implied 
to  implements  of  husbandry  (Hitzig),  much  less 
to  the  appliances  of  manufacture.  The  sup- 
plication is  offered  that  the  work  of  God's  people, 
who  confess  themselves  to  be  the  servants  of  the 
Lord,  may  be  established,  with  the  expectation 
that  what  is  described  in  ver.  16  a  will  be  dis- 
played before  them.      [There  is  no  more  beautiful 

and   expressive   word   than   DJJJ,  in  ver.  17  a, 


signifying  primarily  what  is  sweet,  pleasant,  or 
delightful;  and  all  language  fails  to  express  the 
wealth  of  meaning  it  bears,  when  chosen  by 
Moses,  "  the  man  of  God,"  and  the  friend  of 
God,  to  picture  forth  those  attributes  which  ia 
Him  were  the  source  of  delight.  It  is  not  merely 
"  beauty  "  in  its  widest  sense,  or  "  glory,"  or 
"  goodness,"  but  a  union  of  them  all. — J.  F.  M.] 

DOCTRINAL  AND   ETHICAL. 

1.  The  Eternal  is  not  merely  distinguished  from 
the  world  of  the  Becoming  by  His  Divine  nature ; 
He  also  declares  and  vindicates  His  Divinity  in 
its  glory,  independent,  as  it  is,  of  the  whole 
world.  His  people,  therefore,  not  only  know 
Him  as  the  Lord  reigning  over  the  whole  world 
from  eternity  to  eternity,  in  unchangeable  exal- 
tation; they  pray  to  Him  also  as  the  Lord  their 
God.  This  they  do  both  because  He  has  testified 
of  Himself,  and  because  they  have  acknowledged 
His  glory.  By  virtue  of  this  relation  to  God, 
they  are  not  contented  with  the  perpetual  recol- 
lection of  all  that  God  has  ever  been  and  dis- 
played to  them.  They  find  in  Him  also  their 
lodging-place  and  secure  retreat,  which  never 
changes  with  the  flight  of  time  or  any  mutation 
of  events,  but  is  presented  as  unchangeably  the 
same  to  all  generations  of  men,  as  they  follow  one 
another  in  close  succession.  Believers  have 
therefore  in  God  no  temporary,  mutable,  or 
transient  place  of  refuge,  as  the  wild  beasts 
have  their  coverts  and  places  of  security,  or  the 
wanderer  his  tent.  God  offers  Himself  to  His 
people  as  their  dwelling-place  for  ever  and  ever. 

2.  The  experience  which  the  Church  has  had  of 
this  blessing  serves  as  an  efficient  counterpoise 
to  the  depressing  evidences  of  the  fact  that  her 
own  members  have  to  suffer  from  the  shortness 
and  miseries  of  human  life,  and  that  they  feel 
these  troubles  so  much  the  more  keenly,  as  they 
recognize  their  cause  to  be  the  wrath  of  God  on 
account  of  human  sin,  whose  manifestations  in 
their  own  lives  they  have  always  to  bewail,  and 
whose  guilt  they  can  as  little  hide  as  they  can 
the  severity  of  God's  anger.  For  the  light  by 
which  we  learn  of  God,  the  world,  and  ourselves 
is  one  and  the  same.  "Although  Moses,  in  the 
discharge  of  his  office,  slays  by  exhibiting  sin  in 
connection  with  its  punishment,  yet  in  naming 
this  Psalm  a  prayer,  he  tells  us  that  there  is  an 
antidote  to  death.  And  in  this  he  excels  in  two 
particulars  all  profane  writers.  He  dwells  upon 
the  extent  and  power  of  death,  and  yet,  along 
with  its  terrors,  makes  the  hope  of  consolation 
to  be  felt,  so  that  those  who  are  terrified  and 
humbled  are  not  utterly  brought  to  despair." 
(Luther). 

3.  When  the  perception  of  this  relation  is  no 
mere  theoretical  knowledge,  and  is  more  than  a 
compulsory  acknowledgment  produced  by  the 
pressure  of  need,  when  it  is  a  deliberate  moml 
conviction  answering  to  the  fear  of  God  (Deut. 
xxix.  9  ;  Job  xxviii.  8),  then  it  affords  not  merely 
the  only  correct  standard  for  estimating  all 
these  things,  but  teaches  us  also  to  pray  for  the 
saving  use  of  it  in  the  midst  of  the  dangers, 
sorrows,  and  temptations  which  encompass  men 
here.  It  raises  also  the  humbled  soul  from  com- 
plaining over  the  vanity   of  the   world,  the   dis- 


PSALM  XC. 


491 


tresses  of  life,  and  the  blindness  of  mankind,  to 
an  earnest  and  trusting  search  after  the  favor  of 
God,  and  thus  places  it  upon  the  true  path  of 
safety,  by  which  it  sliall  escape  all  the  misery  of 
the  present  life.  "  As  Moses  elsewhere  keeps 
within  the  teachings  of  the  Law,  so  does  lie  here. 
For  he  preaches  deaih,  sin,  and  condemnation, 
in  order  to  terrify  the  presumptuous,  who  are 
secure  in  their  sins,  and  set  before  them  their 
guilt  and  iniquity,  without  falsely  coloring  any- 
thing or  concealing  anything,  lie  endeavors  es- 
pecially to  teach  men  to  fear  God,  so  that  when 
they  are  in  dread  of  God's  anger  ami  of  death, 
they  may  humble  themselves  before  Him,  and  be- 
come lit  recipients  of  His  mercy."    (Luther.) 

4.  In  order  to  be  awakened  to  true  penitence, 
we  must  keep  ever  before  our  minds  the  truth  that, 
even  in  sins  that  are  discovered  and  lamented, 
there  is,  on  account  of  the  ruin  of  our  nature, 
something  which  i3  still  hidden  and  concealed, 
which,  however,  is  not  excused  or  counted  un- 
deserving of  punishment,  because  it  escapes  our 
own  observation  and  that  of  other  men.  There 
are  many  who  give  themselves  up  to  this  delusion 
to  their  ruin.  They  fail  to  understand  the  rela- 
tion of  sin  and  death,  and  therefore,  also,  fail  to 
understand  the  teachings  of  events  in  the  world. 
And  siuce  they  begin  to  have  less  dread  of  the 
wrath  of  God,  the  knowledge  of  God,  generally, 
becomes  obscure  to  them.  It  becomes  difficult 
for  them  to  bring  themselves  under  the  range  of 
His  purposes  of  salvation,  and  they  seek  less 
earnestly  for  His  mercy.  "  Moses,  therefore, 
well  calls  sin  a  concealed  thing,  whose  extent  no 
mini  can  comprehend.  For  like  God's  wrath, 
like  death,  sin  also  is  incomprehensible  and  in- 
finite."'    (Luther). 

5.  But  when,  to  the  acknowledgment  that  sin 
extends  much  further  than  it  can  be  recognized, 
there  is  united  this  other,  that  God's  countenance 
casts  light  even  upon  what  is  hidden  from  our 
natural  sight,  then  the  fear,  anguish,  gloom, 
and  care  thence  arising,  can  be  overcome  only 
by  renewed  experience  of  the  Divine  mercy.  In 
the  exhibitions  of  that  mercy  the  glory  as  well 
as  the  goodness  of  the  Lord  are  displayed  to  His 
people.  And  prayer  for  both  must  go  hand  in 
hand.  "Although  horses,  cows  aitd  other  ani- 
mals die  as  well  as  man,  yet  their  death  does 
not  manifest  the  wrath  of  God,  but  only  tran- 
sient pain.  But  in  man's  death  there  is  anguish 
and  wrath,  for  he  was  created  to  be  conformed 
to  the  image  of  God."   (Luther.) 

HOMILETICAL   AND    PRACTICAL. 

The  prayers  of  the  Church  must  ascend  to 
God,  if  the  help  of  the  Eternal  is  to  descend  to 
it. — The  shorter  life  is,  the  more  pressing  is  the 
obligation  to  spend  it  as  for  eternity. — The  do- 
minion of  death  over  the  world,  (1),  how  it 
manifests  itself,  (2),  whence  it  arises,  (3),  how- 
it  is  overcome. — The  blindness  of  mankind  in 
their  judgments  with  reference  to  God,  the 
world,  and  their  own  worth. — Seeking  refuge  in 
God  under  the  pressure  of  His  just  anger,  why 
it  is  difficult  and  how  it  is  facilitated. — The  fear 
of  God,  a  good  antidote  to  the  fear  of  death,  the 
cares  of  life,  and  the  pangs  of  conscience. — 
Moses  a  guide  to  Christ,  by  preaching  the  puni- 


tive justice  of  God  upon  all  the  world,  and  the 
appearing  of  His  glory  over  His  people. — Though 
we  cauuot  scan  the  world  with  the  eye  of  God, 
yet,  if  we  fear  Him,  we  can  learn  to  understand 
it  by  His  light. — Wouldst  thou  in  thy  brief  life 
obtain  abiding  joy  ?  Turn  in  time  to  the  eternal 
God,  and  yield  thyself  to  the  mercy  which  He 
ever  proves  Himself  ready  to  bestow. — The  life 
of  all  of  us  upon  earth  is  fleeting,  but  it  need  nut 
be  unprofitable. — Death  is  the  wages  of  sin,  but 
the  fear  of  God  is  the  beginning  of  wisdom. — Let 
him  who  would  not  sink  with  the  dissolving 
world,  nor  be  borne  away  with  fleeting  time,  nor 
be  destroyed  with  sinners,  hasten  to  take  up  his 
abode  with  God,  as  long  as  the  goodness  of  the 
Lord  continues  to  prepare  the  way. — It  must  be 
considered  a  great  mercy,  that  the  Eternal  re- 
veals Himself  in  time,  as  the  Lord  whom  we 
serve,  as  the  Judge  whom  we  fear,  as  the  God  in 
wdiom  we  are  to  trust. — The  attacks  of  sin  are 
more  frequent,  the  roots  of  sin  more  deeply  con- 
cealed, the  consequences  of  sin  more  dreadful, 
than  many  know  or  admit,  but  God's  grace  is 
mightier  than  sin,  and  God's  love  greater  than 
our  hearts:  therefore  the  world  is  rightly  judged, 
and  the  righteous  saved.  —  How  we  in  the  midst 
of  death,  may,  in  God,  lay  hold  on  life. 

Luther:  The  higher  grass  grows,  the  nearer 
is  it  to  the  scythe  and  fork.— Starke :  Prayer 
is  the  true  armor  against  sin  and  death  ;  lor  it 
is  directed  to  God,  and  He  is  not  a  God  of  the 
dead,  but  of  the  living. — My  time  and  hour  may 
come  when  God  wills.  I  prescribe  not  to  Him 
measure  or  end. — Every  evening  should  be  to  us 
a  reminder  of  our  end,  our  bed  an  emblem  of 
our  coffin,  and  sleep  a  prelude  to  the  quiet  rest 
until  the  resurrection. — Men  convey  to  the  tomb 
one  dead  body  after  another,  and  yet  will  not  be 
persuaded  to  destroy  the  sting  of  death  by  faith 
in  Christ,  and  free  themselves  from  the  wrath 
of  God. — True  joy  is  drawn  from  the  enjoyment 
of  God's  favor,  and  is  therefore  holy  and  pure. 
But  all  that  joy  is  impure  which  men  receive 
from  earthly  things  outside  of  the  state  of  grace. 
— He  whom  suffering  and  affliction  have 
brought  to  repentance,  receives  a  right  to  seek 
again  from  God  consolation  and  joy. 

Sel.necker  :  Exalt  not  thyself,  and  be  not 
proud  in  thy  honors,  for  all  men  are  in  the  hand 
of  Him  who  has  made  them. — Menzel:  Use  of 
the  teaching  of  God's  omnipotence  ami  infinite 
might,  (1 ),  as  serving  to  promote  the  time  know- 
ledge of  God,  (2),  as  contributing  to  the  unfail- 
ing consolation  of  His  people,  («J),  as  a  warning 
to  the  wicked. — Arsdt:  No  man  dies  by  cha 
but  according  to  God's  counsel,  order,  and  pro- 
vidence.— Fbisoh:  The  more  sins  increase,  the 
more  life  declines;  hence  comes  our  frailty. — 
(liil's  mercy  is  better  than  life  itself. — Roos: 
Wherein  does  that  wisdom  consist,  which  is  to  be 
drawn  from  the  numbering  or  reckoning  up  of 
the  days  which  we  have  lived,  and  which,  pre- 
sumably, still  remain?  Is  it  not  in  this  less.ni, 
that  by  repentance  and  faith  we  should  aspire 
after  eternal  life? — Stier:  Moses  as  the  man  of 
God  recognizes  in  the  wrath  of  God  the  cause  of 
the  death  of  man  ;  he  looks  forthwith  longing 
into  the  morning  of  mercy  after  the  long  night ; 
and  implores  strengthening  for  himself  aud  all 
the  servants  of  the   Lord,  to  persevere  and  con- 


492 


THE  FOURTH  BOOK  OF  PSALMS. 


tinue  the  work  of  their  hands.  —  Richter 
(Hausbibel) :  The  knowledge  of  sin  is  the  only 
key  that  solves  the  mystery  of  death. — Umbreit: 
Men  have  ever  before  their  eyes  the  fear  of 
death,  but  God,  the  sins  of  men.— Guenther: 
We  fly  away;  whither? — Taube:  In  the  pun- 
ishment we  can  discern  the  extent  of  the  sin, 
and  yet  to  the  sinner  sin  is  immeasurable. — 
From  a  true  conviction  with  regard  to  death,  flows 
the  true  worldly  wisdom. — Deichert:  It  is  only 
when  we  are  firmly  established  in  God's  favor, 
that  a  new  year  can  be  a  happy  one  to  us.  For 
then  (1)  the  thought  of  the  swift  flight  of  our 
days  mTiy  indeed  move  us,  but  cannot  make  us 
yield;  (2)  the  thought  of  our  great  guilt  may 
indeed  depress  us,  but  cannot  make  us  despair; 
(3)  the  thought  of  the  troubles  and  trials  of  life 
may  inde.ed  dispose  us  to  deep  solemnity,  but  it 
cannot  rob  us  of  the  comforting  reflection,  that 
the  Lord  with  His  help  will  stand  by  our  side. — 
L.  Harms  :  Nothing  preaches  so  powerfully  on 
sin,  as  death  does. — Thy  God  is  the  Almighty, 
and  that  Almighty  God  is  Love. 

[Matt.  Henry:  Man,  in  his  prime,  doth  but 
flourish  as  the  grass,  which  is  weak  and  low  and 
tender  and  exposed,  and  which,  when  the  win- 
ter of  old  age  conies,  will   perish  of  itself;  but 


he  may  be  worn  down  by  disease  or  disaster,  as 
the  grass  is,  in  the  midst  of  summer.  All  flesh 
is  grass. — To  be  religious  is  to  be  wise. — We  are 
so  unworthy  of  Divine  assistance,  and  yet  so  in- 
sufficient to  bring  anything  to  pass  without  it, 
that  we  have  need  to  be  earnest  for  it,  and  so 
repeat  the  request :  Yea,  the  work  of  our  hands 
establish  thou  it. — Bp  Horne:  The  time  of  our 
pilgrimage  upon  earth  is  a  time  of  sorrow  ;  these 
are  the  days  "wherein  God  hath  afflicted  us," 
but  He  will  hereafter  "make  us  glad  according 
to  them."  In  proportion  to  our  sufferings,  if  we 
rightly  bear  those  sufferings,  will  beour  reward. 
Then  shall  our  joy  be  increased  and  receive  an 
additional  relish  from  our  former  sorrow;  then 
shall  we  bless  the  days  and  the  years  which  ex- 
ercised our  faith  and  perfected  our  patience; 
and  then  shall  we  bless  God,  who  chastised  us 
for  a  season,  that  He  might  bless  us  forever. 
— Barnes:  How  kind  and  merciful  is  the  ar- 
rangement by  which  man  is  ordinarily  removed 
from  the  world  before  the  time  of  "  trouble  and 
sorrow  "  comes! — Perowne  :  God's  work  is  first 
to  appear,  His  majesty  is  to  be  revealed:  then 
man's  work,  which  is  God's  work  carried  out  by 
human  instruments,  may  look  for  His  blessing. — 
J.  F.  M.]. 


PSALM   XCI. 

1  He  that  dwelleth  in  the  secret  place  of  the  Most  High 
Shall  abide  under  the  shadow  of  the  Almighty. 

2  I  will  say  of  the  Lord,  He  is  my  refuge  and  my  fortress  : 
My  God;  in  him  will  I  trust. 

3  Surely  he  shall  deliver  thee  from  the  snare  of  the  fowler 
And  from  the  noisome  pestilence. 

4  He  shall  cover  thee  with  his  feathers, 
And  under  his  wings  shalt  thou  trust: 
His  truth  shall  be  thy  shield  and  buckler. 

5  Thou  shalt  not  be  afraid  for  the  terror  by  night ; 
Nor  for  the  arrow  that  flieth  by  day ; 

6  Nor  for  the  pestilence  that  walketh  in  darkness  ; 
Nor  for  the  destruction  that  wasteth  at  noonday. 

7  A  thousand  shall  fall  at  thy  side, 
And  ten  thousand  at  thy  right  hand : 
But  it  shall  not  come  nigh  thee. 

8  Only  with  thine  eyes  shalt  thou  behold 
And  see  the  reward  of  the  wicked. 


9  Because  thou  hast  made  the  Lord,  ivhich  is  my  refuge, 
Even  the  Most  High,  thy  habitation ; 


PSALM  XCI. 


493 


10  There  shall  no  evil  befall  thee, 

Neither  shall  any  plague  come  nigh  thy  dwelling. 

11  For  he  shall  give  his  angels  charge  over  thee, 
To  keep  thee  in  all  thy  ways. 

12  They  shall  bear  thee  up  in  their  hands, 
Lest  thou  dash  thy  foot  against  a  stone. 

13  Thou  shalt  tread  upon  the  lion  and  adder  : 

The  young  lion  and  the  dragon  shalt  thou  trample  under  feet. — 

14  "  Because  he  hath  set  his  love  upon  me,  therefore  will  I  deliver  him  : 
I  will  set  him  on  high,  because  he  hath  known  my  name. 

15  He  shall  call  upon  me,  and  I  will  answer  him : 
I  will  be  with  him  in  trouble ; 

I  will  deliver  him,  and  honor  him. 

16  With  long  life  will  I  satisfy  him, 
And  shew  him  my  salvation." 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Division.  The  idea  of  the 
Psalm  is  contained  in  the  thought,  that  he,  who 
commits  himself  with  full  confidence  to  the  pro- 
tection of  the  Almighty,  shall  share  that  protec- 
tion; that  he  will  receive  this  the  more  fully, 
the  more  he  makes  his  dwelling  with  Him,  that 
thus  deliverance  will  be  afforded  him  from  the 
greatest  dangers,  and  that  he  will  receive,  be- 
sides, positive  blessings.  These  comforting  and 
elevating  reflections  are  couched  in  expressions 
both  lively  and  impressive.  The  true  division, 
however,  has  become  a  matter  of  dispute,  from 
the  fact  that  a  change  of  person  appears  on 
many  occasions,  which  is  quite  unprovided  for. 
And  yet  the  supposition  of  different  persons  or  a 
chorus  (Van  Till,  J.  D.  Michaelis,  Stier,  Maurer, 
Olshauseh,  Delitzsch),  is  to  be  viewed  with  sus- 
picion, especially  as  this  change  occurs  on  one 
occasion  even  in  the  same  verse  (ver.  9),  and  as 
in  the  concluding  strophe  (vers.  14-10)  God  is 
uudoubteilly  to  be  regarded  as  the  speaker. 
This  Psalm  is  significantly  employed  in  the 
Church-service  as  an  Invocavit  for  Sunday,  and, 
together  with  Ps.  iii.,  has  been  designated  by  the 
Talmudists  as  the  Poem  of  Accidents,  that  is,  a 
song  of  protection  in  the  midst  of  impending  dan- 
gers (Del.).  It  may  perhaps  be  divided  as  fol- 
lows. There  is  first  presented  a  declaration  made 
(vers.  1,  2)  by  the  psalmist  with  regard  to  himself. 
Then  he  utters  words  of  encouragement  of  a 
lyrico-prophetical  character,  in  which  he  holds  up 
to  view  the  promises  of  miraculous  aid  from  God, 
for  his  own  consolation  (vers.  3-4),  encourage- 
ment (vers.  5,  6),  and  the  assurance  (vers.  7,  8), 
of  safety  with  God  (9,  10).  And,  finally,  God's 
acceptance  of  his  confession  and  ratification  of 
His  own  promises  are  announced  in  the  form  of 
an  oracle  (vers.  14-16).  Those  assumptions 
which  fix  the  time  of  composition  shortly  after 
the  desecration  of  the  Second  Temple  (Ewald)  or 
before  the  Passover  of  the  year  162  B.  C.  (Hit- 
zig),  are  mere  guesses;  and  yet  they  are  enti- 
tled to  rather  more  respect  than  is  the  super- 
scription: A  song  of  praise  of  David,  (Sept.),  or 
the  supposition  that  the  Psalm  was  addressed  by 


Moses  to  Joshua  (Venema).  [Alexander:  "An 
amplification  of  the  theme  that  God  is  the  dwell- 
ing-place and  refuge  of  His  people.  This  and 
other  points  of  contact  with  the  prayer  of  Moses 
seem  to  mark  it  as  an  imitation  of  that  Psalm, 
and  account  for  its  position  in  the  Psalter." — 
J.  F.  M.] 

Vers.  1, 2.  Dwelling  [E. V. :  He  that  d wellcth]. 
The  supposition  that  '^EM  has  fallen  out  from 
the  beginning  of  the  Psalm  (Olshausen,  Hupfeld) 
is  untenable,  especially  as  it  necessitates  the 
change  of  "l£it  ver-  2  into  "13*%,  and  proceeds 
from  the  unnatural  assumption  that  the  Church 
both  speaks  and  is  addressed  (Olshausen).  Now 
if  we  consider  the  psalmist  as  occupying  this 
double  place,  we  have  a  confession  recorded, 
which  in  the  first  verse  is  described  as  an  indi~ 
vidual  one,  springing  from  a  sense  of  a  personal 
relation  to  God,  while  in  the  second  the  substance 
of  that  confession  is  given.  That  the  punctua- 
tors so  intended  is  clear  from  the  fact  that  they 
have  not,  in  the  second  sentence,  allowed  a  par- 
ticiple pointed  IBIS  to  follow  the  2'd"1  which  be- 
gins the  psalm.  This  would  give  the  following 
connection:  He  who  dwells  ....  is  speaking 
(Jerome,  Luther  and  most).  But  they  have 
pointed  the  1st  imperfect  *V3N,  which  shows 
that  they  not  only  viewed  the  person  dwelling 
and  the  person  speaking  as  one  and  the  same,  but 
also  regarded  the  Psalmist  as  that  person.  It 
was  also  not  without  an  object  but  with  good 
reason,  that  they  separated,  by  the  accentuation, 
"1DN  from  the  following  word,  although  the  fact 
has  been  either  overlooked  or  misunderstood  by 
most  expositors.  It.  was  just  the  usual  connec- 
tion of  the  words  that  was  to  be  avoided.  For, 
beside  a  direct  address  to  Jehovah,  an  address  by 
the  speaker  to  himself  would  be  much  more  un- 
expected and  harsh,  than  the  mention  of  what 
the  Psalmist  had  confessed  to  God  and  experi- 
ence! in  communion  with  Him.  Since  the  two 
members  of  the  first  verse  are  connected  by 
"and,"  and  a  finite  verb  occurs  in  the  second 
member,  the  idea  might  be  suggested,  that  they 
stand  in  the  relation  of  protasis  and  apodosis 
(Sept.,  Isaaki,  Calvin,  Geier,  J.  H.  Michaelis,  De 


494 


THE  FOURTH  BOOK  OF  PSALMS. 


Wette).  But  this  would  result  in  an  insupporta- 
ble tautology,  which  could  only  be  concealed,  by 
foisting,  against,  usage,  upon  the  idea  of  passing 
the  night,  that  of  resting.  In  view  of  the  paral- 
lelism between  the  members  of  the  sentence  and 
the  thoughts,  the  resolving  of  the  part,  into  the 
corresponding  finite  verb  is  seen  to  form  a  suita- 
ble transition  to  the  conclusion  of  the  sentence. 
By  this  mode  of  viewing  the  passage  the  change  of 
persons  in  ver.  9,  appearing  suddenly  and  then 
entirely  vanishing,  may  also  be  explained.  The 
psalmist  interrupts  his  confession  by  addressing 
to  himself  words  of  encouragement.  We  need 
not,  therefore,  supply  n™1?^  before  (Theodoret, 
Isaaki,  Clericus,  Hupfeld)  or  after  !"|jj)X  (Hitzig), 
or  expand  the  latter  into  the  former.  [Dr.  Moll 
therefore  renders  vers.  1  and  2 : 

Dwelling  in  the  protection  of  the  Highest, 

(As  he  who)  passes  the  night   under  the   shadow  of  the 

Almighty, 
I  say  :  In  Jehovah  is  my  refuge  and  fortress, 
My  God,  in  whom  I  trust. 

Dr.  Alexander  translates:  "  Sitting  in  the  se- 
cret place  of  the  Most  High,  in  the  shadow  of  the 
Almighty  he  is  lodged."  This  verse  he  supposes 
to  be  "descriptive  of  an  ideal  person  with  whom 
the  speaker  is  tacitly  identified." — J.  F.  M.]. 

Ver.  3,  etc.  Terror  by  night  (ver.  5).  The  best 
view  is  that  which  supposes  attacks  of  enemies  to 
be  referred  to,  (Sol.  Song  iii.  8;  Prov.  iii.  23-26). 
The  psalmist,  does  not  here  enter  an  incorporeal, 
unearthly  realm  (Stier) ;  and  "W'1  does  not  re- 
late to  demons  (Shedim)  or  ghosts  (the  ancient 
translators).  Nor  is  the  devil  and  his  brood,  as 
a  contrast  to  the  angels,  denoted  either  directly 
or  indirectly  by  the  lions,  adders  and  dragons 
(Stier  and  Schegg,  and  Delitzsch  in  part).  The 
dangers,  especially  those  which  threaten  travel- 
lers, are  represented  here  by  illustrations  readily 
suggested.  But  the  nature  of  these  dangers  and 
the  mode  of  overcoming  them,  are  -set  forth  in 
such  a  way  as  that  they  may  be  applied  to  all 
the  powers,  either  of  nature  or  of  the  spirit-world, 
which  threaten  destruction  (Luke  x.  19;  Mark 
xvi.  18;  Rom.  xvi.  20).  So  the  snare  of  the 
fowler,  in  ver.  3,  is  not  identical  with  the  snare 
of  the  devil  (2  Tim.  ii.  26),  but  at  most  an  emblem 
of  death  (Evvald,  Hitzig),  though  probably  only 
a  representation  of  dangerous  snares  generally 
(Eccl.  ix.  12).  For  in  ver.  3,  pestilence  does  not 
yet  appear  as  a  disease,  but  represents  the 
plague-like  attack  of  ruin  or  evil  (Hos.  xiii.  14). 
The  picture  is  still  a  general  one.  It  is  only  in 
ver.  5,  that  the  dangers  of  war  by  night  and  by 
day  are  added  to  it.  In  ver.  6  pestilence  and 
sickness  [E.  V.:  destruction]  are  introduced  as 
diseases.  In  vers,  llff.,  after  a,  description  of 
God's  protection  of  the  righteous  dwelling  in  his 
tent,  the  dangers  of  the  traveller  are  brought 
into  view.  The  concluding  sentence  enlarges 
the  view  after  Ps.  1.  23. — The  emperor  Alexan- 
der I.  is  said  to  have  been  awakened  by  means 
of  this  Psalm.  The  Countess  Tolstoj  gave  it 
to  him  in  writing  on  the  evening  before  his 
march  against  Napoleon  in  the  year  1812. 

DOCTRINAL  AND   ETHICAL. 
1.   He  who  knows  God,  knows  also  what  he  has 


in  Him,  and  what  he  knows  of  God  he  will  declare 
under  different  circumstances  and  at  different 
times.  But  to  callnpon,  pray  to,  thank,  and  praise 
Him  in  all  times  of  need  is  not  an  easy  thing  for 
even  pious  men  to  do.  For  the  dangers  which 
threaten  men,  the  enemies  which  lurk  around 
them,  their  menacing  conduct,  are  innumerable 
and  of  many  forms;  visible  and  invisible,  fore- 
seen and  unsuspected,  concealed  and  openly  dis- 
played, by  day  and  by  night,  in  the  house  and 
by  the  way,  at  home  and  abroad,  with  violence, 
cunning,  and  malice,  planned  and  executed  for 
the  ruin  of  many. 

2.  But  if  our  path  of  life  is  full  of  obstructions, 
over  which  we  are  walking  in  constant  danger 
of  death,  we  have  not  merely  to  do  with  attacks 
from  without,  but  also  to  contend  with  tempta- 
tions which  arise  within  ourselves,  from  timidity, 
want  of  faith,  and  weakness.  For  this  we  need, 
in  equal  measure,  divine  encouragement  to  our 
soul,  which  holds  up  to  view  and  confirms  the 
promises  of  God's  help,  as  well  as  that  help  itself 
in  actual  experience. 

3.  We  must  therefore  take  refuge  in  God's  Truth 
as  well  as  in  His  Omnipotence  and  Love.  Then 
will  we  in  all  dangers  not.  only  trust  in  the  pro- 
tection of  God;  we  will  also  be  guided  by  His 
word,  and  learn  to  distinguish  between  the  fear- 
less and  confident  resort  to  God  in  the  true  paths 
of  our  calling,  and  the  presunvptuous  courting  of 
danger  so  as  to  tempt  God  (Matt.  iv.  6).  Then, 
since  we  not  merely  hide  ourselves  under  the 
wings  of  the  Almighty  (Ps.  xvii.  8;  Matt,  xxiii. 
37),  or  refresh  ourselves  under  the  shadow  of 
His  house  (Numb.  xiv.  9;  Hos.  xiv.  8;  Jer. 
xlviii.  45),  but  take  up  our  abode  in  God  as  our 
Dwelling-place,  we  can  raise  our  contemplation 
above  the  conditions  of  time,  to  a  life  whose  du- 
ration none  can  declare,  and  wait  for  the  coming 
deliverance. 

HOMILETICAL  AND  PRACTICAL. 

No  man  can  do  without  God's  assistance,  but 
it  is  only  believers  who  acknowledge  it,  and  de- 
rive consolation  from  that  assistance  in  con- 
formity with  the  Divine  promises.  Many  expe- 
rience the  protection  of  God,  but  it  is  only  those 
who  trust  Him,  that  gain  lasting  profit  therefrom. 
— He  who  has  taken  refuge  in  God,  will  not  leave 
Him  again,  but  remain  ever  with  Him. — Men 
must  be  guided  by  God's  word,  if  they  would 
learn  to  rely  upon  His  will. — We  know  most 
assuredly  that  God  is  for  us,  because  we  can 
be  with  Him  and  He  with  us. — Whether  life  be 
long  or  short,  the  main  thing  is  that  we  gain 
during  it  the  gracious  presence  of  God,  and  ex- 
perience the  saving  help  of  the  Highest. — God 
does  not  merely  send  His  servants  and  messen- 
gers ;  He  comes  also  Himself  to  help  and  deliver 
the  righteous. 

Starke:  He  who  has  God  for  his  dwelling- 
place  is  raised  so  high,  that  the  devil,  the  world, 
and  all  temptations  cannot,  harm  him. — True 
hope  in  God  is  naturally  a  token  of  a  state  of 
grace,  for  none  can  have  a  true  living  hope  in 
Him,  who  have  not  true  faith  in  and  sincere  love 
for  Him. — The  chief  ground  of  the  assurance  of 
the  righteous  that  they  will  obtain  God's  protec- 
tion  is  His  truth  and  faithfulness  in  graciously 


PSALM  XCII. 


495 


fulfilling  His  promises. — What  to  others  is  a 
poison  and  rod  of  anger,  must  to  believers  be  a 
wholesome  medicine:  God  even  knows  how  to 
direct  everything  by  His  wisdom  and  goodness  for 
the  highest  good  of  His  children. — Beware  of  re- 
jecting anything,  which  God  graciously  sends  to 
t|iee. — The  hut  of  the  believer  is  a  surer  defence 
against  all  the  afflictions  and  punishments  which 
come  from  God,  than  the  grandest  palaces  of  the 
ungoilly. — God  is  indeed  very  willing  to  protect 
us  and  to  do  us  good,  but  we  must  do  our  part 
too,  and  with  humility  and  faith  seek  with  Him 
these  blessings. — It  is  not  our  merit  and  worthi- 
ness that  make  us  partakers  of  the  defence  and 
help  of  God,  but  true  faith,  by  which  we  know 
His  name. — Six  times  in  succession  does  God 
say:  I  will.  How  great  is  such  love!  Call  thou 
out  to  Him  in  reply:  I  will.  I  will  accept,  the 
order  in  which  Thou  dost  promise  to  prove 
Thy  readiness  to  help. — Arndt :  It  is  a  comfort- 
ing word,  that  God,  the  chief  captain  of  the 
guard,  Himself  keeps  watch  and  guard  over  His 
children. — How  men  by  sincere  trust  in  God  are 
so  well  assisted,  is  proved,  partly  by  what  God 
does  for  them,  and  partly  by  the  words  of  com- 


fort they  address  to  themselves. — Tholuck  : 
God's  covering  extends  everywhere,  and  thou 
needest  not  seek  any  other. — Vaihinhkr:  Vital 
union. with  God  is  the  ground  of  help. — Umbkeit: 
Enjoyment  in  a  long  earthly  life  does  in  no  way 
exclude  a  striving  after  immortal  glory  and  the 
hope  of  eternity,  but  supposes  only  a  peaceful 
contentment  with  the  present,  and  a  child-like 
pleasure  in  the  glad  light  of  the  sun. — Dieurich: 
Let  God  rule  outside  with  His  thunder  :  but  keep 
thyself  completely  shielded  in  Him. — Schau- 
bach:  The  Christian  should  exult  in  the  victory 
of  Jesus  Christ,  not  with  vain  and  harmful  de- 
light, but  as  a  living  witness  to  the  Divine  truth 
and  righteousness,  to  the  honor  of  God  and  the 
comfort  and  strengthening  of  his  own  soul. — 
Taube  :  It  is  not  merely  a  safe  progress  through 
this  world  of  sorrow  that  is  here  kept  in  view, 
but  satisfaction  in  and  from  the  God  of  salva- 
tion and  life ;  and  only  then  can  we  be  satisfied. 
[Barnes:  Religion  blesses  a  man  in  this  life 
and  blesses  him  for  ever.  In  possession  of  this 
it  is  a  great  thing  for  him  to  live  long :  and  then 
it  is  a  great  thing  for  him  to  die — to  go  to  be 
for  ever  with  God. — J.  F.  M.] 


PSALM  XCII. 

A  Psalm  or  Song  for  the  Sabbath  day. 

2  It  is  a  good  thing  to  give  thanks  unto  the  Lord, 
And  to  sing  praises  unto  thy  name,  O  Most  High: 

3  To  shew  forth  thy  lovingkindness  in  the  morning, 
And  thy  faithfulness  every  night, 

4  Upon  an  instrument  of  ten  strings,  and  upon  the  psaltery; 
Upon  the  harp  with  a  solemn  sound. 

5  For  thou,  Lord,  hast  made  me  glad  through  thy  work : 
I  will  triumph  in  the  works  of  thy  hands. 

6  O  Lord,  how  great  are  thy  works! 
And  thy  thoughts  are  very  deep. 

7  A  brutish  man  knowethnot; 
Neither  doth  a  fool  understand  this. 

8  When  the  wicked  spring  as  the  grass, 

And  when  all  the  workers  of  iniquity  do  flourish  ; 
It  is  that  they  shall  be  destroyed  for  ever  : 

9  But  thou,  Lord,  art  most  high  for  evermore. 

10  For,  lo,  thine  enemies,  O  Lord,  for,  lo,  thine  enemies  shall  perish  ; 
All  the  workers  of  iniquity  shall  be  scattered. 

11  But  my  horn  shalt  thou  exalt  like  the  horn  of  a  unicorn  : 
I  shall  be  anointed  with  fresh  oil. 

12  Miue  eye  also  shall  see  my  desire  on  mine  enemies, 

And  mine  ears  shall  hear  my  desire  of  the  wicked  that  rise  up  against  me. 

13  The  righteius  shall  flourish  like  the  palm  tree : 


496 


THE  FOURTH  BOOK  OF  PSALMS. 


He  shall  grow  like  a  cedar  in  Lebanon. 

14  Those  that  be  planted  in  the  house  of  the  Lord 
Shall  nourish  iu  the  courts  of  our  God. 

15  They  shall  still  bring  forth  fruit  in  old  age; 
They  shall  be  fat  and  flourishing  ; 

16  To  shew  that  the  Lord  is  upright: 

He  is  my  rock,  and  there  is  no  unrighteousness  in  him. 


EXEGETICAL   AND   CRITICAL. 

Contknts  and  Composition. — The  mode  of 
expression  in  vers.  5,  11,  12  point  to  definite  oc- 
casions for  the  praise  of  God's  righteous  govern- 
ment, which  had  been  misunderstood  by  stupid 
and  foolish  men,  by  reason  of  the  depth  of  the 
Divine  counsels,  and  on  account  of  the  temporary 
flourishing  of  the  wicked.  Yet  nothing  can  be 
concluded  from  1  Maccab.  vii.  17,  and  ix.  23  to 
show  that  the  Psalm  was  sung  at  the  feast  of 
dedication  under  Judas  Maccabseus  as  a  song  of 
thanksgiving  for  the  victory  over  the  Syrians 
(Venema),  or  to  connect  it  with  the  judgment  of 
God  upon  Antiochus  and  Lysias,  1  Maccab.  vii. 
(Hitzig).  A  relation  to  the  Sabbath,  on  the 
other  hand,  is  readily  suggested  by  the  whole 
tenor  of  the  Psalm,  and  by  many  distinct  ex- 
pressions. Among  these  there  may  be  specially 
mentioned  the  seven-fold  repetition  of  the  name 
Jehovah,  the  intentional  form  of  the  middle 
strophe  consisting  of  seven  stichs,  the  musical 
accompaniment  of  the  song  of  praise,  and  the 
manifold  references  of  the  Psalm  to  the  works 
of  God,  and  to  the  prosperity  of  His  people,  who 
are  planted  in  His  house.  Its  original  designa- 
tion to  a  sabbatical  use,  however,  can  neither  be 
deduced  from  its  contents  nor  proved  from  the 
superscription.  But  its  application  to  such  pur- 
poses in  the  temple-service  after  the  exile,  has 
been  made  known  to  us  by  the  Talmudists,  who 
are  only  divided  in  opinion,  as  to  whether  the 
celebration  of  the  Sabbath  which  shall  end  the 
world's  history  was  the  one  really  in  view,  or 
that  of  the  Sabbath  which  has  begun  it.  In  tke 
latter  connection  rabbinical  absurdity  has  been 
carried  so  far  as  to  refer  the  Psalm  to  Adam 
(Kimchi). — The  division  of  the  Psalm  is  as  fol- 
lows :  The  demand  for  the  praise  of  God  (vers. 
2-4),  is  supported  by  allusions  to  the  govern- 
ment and  works  of  God,  whose  greatness  and 
depth  of  wisdom  are  equally  beyond  the  compre- 
hension of  all  men  (vers.  6-7).  This  demand  is 
not  weakened  by  the  thought  of  the  prosperity 
of  the  wicked,  which  is  only  transient  (vers.  8- 
10),  but  is  much  rather  justified  by  the  exaltation 
of  the  righteous  from  a  depressed  condition  to 
greater  glory  and  power  (vers.  11,  12),  as  they 
grow  up  vigorously,  like  blooming  trees  of  God's 
planting,  from  the  soil  in  which  they  stand  as 
faithful  worshippers  of  God  in  His  house,  and 
bring  forth  praise  to  Jehovah,  as  the  ripened 
fruit  of  their  flourishing  growth  (vers.  13-16). 
[As  regards  the  primary  object  of  the  compo- 
sition of  the  Psalm,  Dr.  Alexander  agrees  with 
Hengstenberg  in  holding  that  it  was  for  the  Sab- 
bath service — that  therefore  there  is  no  reason 
to  doubt  the   originality  of  the  superscription. 


Perowne  is  of  the  same  opinion  aa  Dr.  Moll, 
thinking  that  the  superscription  is  not  a  safe 
guide.  As  to  the  subject  of  the  Psalm,  Perowne 
says:  "  It  celebrates  in  joyful  strain  the  great- 
ness of  God's  works,  especially  His  righteous 
government  of  the  world,  as  manifested  in  the 
overthrow  of  the  wicked  and  the  final  triumph 
of  the  righteous. — The  Psalmist,  therefore, 
touches  upon  the  same  great  principles  of  the 
Divine  government  which  are  laid  down  in  such 
Psalms  as  i.,  xxxvii.,  xlix.,  and  lxxiii.  But  here 
there  is  no  struggle  with  doubt  and  perplexity 
as  in  Ps.  lxxiii.  The  poet  is  beyond  all  doubt, 
above  all  perplexity.  He  has  not  fallen  down 
to  the  level  of  the  brutish  man,  (comp.  lxxiii. 
22  with  xcii.  6)  ;  he  is  rejoicing  in  the  full  and 
perfect  conviction  of  the  righteousness  of  God." 
—J.  F.  M.] 

Vers.  3,  4.  [In  verse  3  there  is  no  occasion  for 
rendering  "  every  night "  as  E.  V.  has  done. 
It  is  the  simple  plural  of  the  noun  that  occurs 
in  the  Hebrew.  "In  the  nights"  is  a  poetical 
use  of  the  plural.  It  is  parallel  with:  "in  the 
morning,"  in  the  first  member,  and  therefore  has 
the  same  indefiniteness  of  meaning.  So  all  the 
recent  commentators.  Ver.  4  is  rendered  by  Dr. 
Moll:  On  the  decachord  and  on  the  harp,  in 
playing  upon  the  cithara. — J.  F.  M.]  Ver.  4. 
In  playing,  [E.  V.,  with  a  solemn  sound]. 
Higgaion  (see  Introduc.  \  12,  No.  2)  is  now  ex- 
plained by  Delitzsch,  in  agreement  with  Hitzig, 
as  an  improvised  musical  performance,  or  one 
that,  expresses  the  fancies  of  the  moment. 

Vers.  11,  12.  The  horn  is  an  emblem  of  exces- 
sive strength  and  at  the  same  time  of  stately  grace 
(Del.).  We  are  probably  not  to  consider  the  buf- 
falo (most)  to  be  referred  to,  but  the  antelope, 
which  was  regarded  by  the  Talmudists  as  single- 
horned.  Yet  the  existence  of  the  animal  which 
is  designated  DX"I,  (here  incorrectly  D'&pJ, 
Numb,  xxiii.  22  ;  Deut.  xxxiii.  17  ;  Job  xxxix. 
9-12 ;  Ps.  xxix.  6,  can  hardly  be  maintained 
upon  the  evidence  of  natural  history,  especially 
as  upon  both  Persian  and  Egyptian  monuments 
the  figure  of  the  unicorn  occurs,  which  certainly 
affords  no  indication  of  its  representing  a 
rhinoceros,  for  the  fabulous,  the  mythological, 
and  the  actual  are  there  blended  together.  In- 
stead of:  I  am  anointed  (1.  prseterite   Kal  from 

773),  some  render:  my  being  old  (infin.  of  T\  /2 
with  suffix),  as  though  the  Psalmist  were  speak- 
ing of  increase  of  strength  in  limbs  rendered 
stiff  by  old  age  (Sept.,  Symm.,  Jerome,  and 
others).  The  adjective  |J£.!>  employed  else- 
where only  of  the  olive-tree,  is  here  transferred 
to  the  oil  itself  (green=;fresh,  sappy).  This  is 
perhaps  an  evidence  of  a  late  composition,  like 


PSALM  XCII. 


497 


the  form  ""^W,  in  ver.  12,  which  has  either  been 

T 

distorted  from  ^"w  (Bottcher.Olsh.j,  or  softened 
down  from  it  (Ewald,  Ilitzig). 

Ver.  13.  Palm  tree. — The  comparison  of 
the  endurance  of  God's  people  to  trees  generally 
(Is.  lxv.  22),  bears  allusion  here  to  the  marrowy 
freshness  and  vital  force  of  the  righteous, 
specialized  by  instancing  two  trees,  which  share 
with  the  olive  (Ps.  Hi.  10;  Judg.  ix.  9)  an  al- 
most indestructible  productive  power,  longevity, 
and  verdure,  but  surpass  it  in  their  majestic 
growth  and  the  sublimity  of  their  whole  appear- 
ance. In  all  these  qualities  the  palms  and 
cedars  are  here  contrasted  with  the  grass  in  ver. 
8.  In  addition  to  this  we  can,  in  connection 
with  the  cedar,  think  of  its  pleasant  smell  (Hos. 
xiv.  7),  and  in  connection  with  the  palm,  (for 
the  date-palm  is  particularly  specified),  of  its 
magnificent  blossoms,  which  yield  fruit  weighing 
from  three  hundred  to  four  hundred  pounds. 
For  this  reason  this  paltn  is  called  by  the  Arabs 
"the  blessed  tree,"  and  "the  sister  of  man." 
It  is  used  in  Jerusalem  even  to  the  present  day 
as  an  ornamental  tree  (Tit.  Tobler,  Denkwuer- 
digkei'en,  p.  109).  On  the  symbolical  meanings 
of  trees  and  flowers,  see  Ba.hr,  Symbolik  des 
mosaischen  Kultus  I.  365,  376,  446  f.,  and  Keil 
Der  Tempel  Salomos,  p.  143. — The  closing  sen- 
tence rests  upon  Deut.  xxxii.  4. 

DOCTRINAL   AND    ETHICAL. 


1.  The  praise  of  God  in  the  Church  on  the 
days  of  her  solemn  assembly  is  in  itself  a  good 
thing,  on  a  good  foundation,  of  excellent  re- 
sults, and  of  a  delightful  appearance.  The 
working  and  ruling  of  God  in  nature  and  history 
presents  an  inexhaustible  subject  of  such  praise, 
the  ordinance  of  the  weekly  sacred  day,  its 
regularly  recurring  occasion,  and  the  house  of 
God,  the  place  adorned  for  its  celebration.  But 
let  the  Church  only  attend  it  numerously  at 
all  times,  and,  to  the  praise  of  God's  name,  unite 
the  acknowledgment  of  His  mercy  and  truth. 

2.  He  who  has  delight  in  God's  working  and 
ruling,  will  also  joyfully  and  thoughtfully  con- 
template the  greatness  of  His  works,  and  the 
depths  of  His  thoughts,  and  praise  them  with 
adoring  gladness,  if,  at  the  same  time,  he  con- 
fesses that,  on  account  of  their  infinite  fulness 
(Ps.  xl.  6;  exxxix.  17),  and  immeasurable  exal- 
tation (Isa.  lv.  8),  they  are  unsearchable  by 
him  (Rom.  xi.  33).  This  acknowledgment  is 
becoming  to  man  and  wise.  It  corresponds  per- 
fectly to  the  relation  between  the  creature  and 
the  world's  Governor  and  Creator,  who  not  only 
dwells  on  high,  but  is  Himself  simply  Exaltation. 

3.  But  the  people  of  God  not  only  discern  in  the 
brief  bloom  of  the  wicked  the  seeds  of  their 
speedy  destruction;  they  confide  also  in  God's 
care  over  the  righteous,  and  experience  in  them- 
selves that  God  is  a  rock,  which  remains  im- 
movable, and  His  temple  a  fruitful  ground, 
from  which,  as  His  planting,  His  people  draw 
the  means  of  their  vigorous  growth,  of  their 
prosperity  and  fruitfulness. 

nOMILETICAL    AND    PRACTICAL. 

He    who    takes    delight  in    God's    works,  can 
32 


neither  weary  in  contemplating  them,  nor  in 
offering  the  thanksgiving  which  is  due  to  Him 
fur  them. — We  cannot  fully  explore  the  nature 
of  God,  on  account  of  its  exaltation,  but  He  has 
vouchsafed  to  His  people  through  His  name  the 
way  to  the  knowledge  of  Him,  and  the  means  of 
worshipping  Him.  —  Without  the  public  service 
of  God,  the  Church  can  neither  endure  nor 
nourish  :  for  it  is  planted  in  the  courts  of  God. — 
The  consolation  drawn  from  the  reflection  that 
the  preserver  of  the  Church  is  the  Creator  and 
Governor  of  the  world. — God's  name,  word,  and 
work,  the  means  of  His  manifestation  of  Himself 
and  of  the  building  of  His  Church. — God's  exal- 
tation declares  itself  in  the  greatness  of  His 
works  and  the  depths  of  His  thoughts,  and  calls 
upon  us  to  yield  ourselves  up  to  Him  in  humility 
and  trust,  and  to  worship  Him  with  thanksgiving 
and  praise. 

Starke  :   Oh  !   that  we  were  wise   enough,  all 
through  our  lives,  to  mark  well    what    is    of  the 
greatest  value.      How  many  unprofitable   things 
we  do,  and  neglect   the  best  of  all  life's  gifts! — 
Nothing  is  more  precious,  honorable,  or  salutary, 
than  the  praise  of  God's  name,  for   it    is  an  an- 
gelic and  heavenly  employment   on  earth. — The 
day  with  its  light  and   cheerfulness   reminds  us 
of  the   mercy   of  God,  by   which   we   have  light 
and  life.      The  night,  with  its  fearful  and  death- 
like   darkness,  teaches    us    to  lay  to  heart  the 
truth  of  God's   word,  because  in    the   darkness 
we  have  no  other  consolation  than  His  unchange- 
able  promises. — Beware,   ye   mighty,   of   using 
your  power  against,  one  of  God's  saints!     Do  ye 
now  flourish  ?   Ye  flourish  like  the  grass,  which, 
before  one  thinks   of  it,  is  cut  down. — There  is 
no  finer  soil  for    the   growth   ami    prosperity    of 
the    righteous    than    the    house  of    the    Lord, 
wherein    God    plants    them;    for  there   nothing 
grows  of  itself;    and  what  does  grow  of  itself,  is 
unprofitable  in  the  Church  of  God. — Happy  are 
those  aged   saints,  who,  as  outward  vigor  fails, 
prove  themselves  so  much   the  more  fruitful  in 
the    power    of    the    Spirit.       Selnecker  :     The 
world  has  great  pomp  and  lofty  titles,  but  God, 
who  is  the  Almighty  One,  is  the  Lord  of  Lords, 
and  lie  who  clings  to    Him  and   trusts  in    Him, 
abides    with    Him    through     eternity. — Arndt  : 
Nothing     which     is    not    of    God    can    endure, 
whether   it  be  skill  or  riches  or  honor  or  power. 
It  may   indeed  spring  up,  and   be  clothed   with 
pleasant  verdure,  but  it  turns  out  at  last  to  be  a 
thistle,  and  is  only  a   weed,  fit  for  nothing  but 
the    fire. — Rieger:    He    who    feels    no  grateful 
joy  in   the   goodness  of  God,  seeks  comfort  in 
vanity,  and    then  falls   into  wickedness ;    and  in 
that  wickedness  ingratitude  is  the   most  base  of 
all  crimes;  for  all  evil-doers  sin  against  a  benefi- 
cent God. — Tholuck:   There   are   no    more  im- 
pressive witnesses  and  preachers  for  the   rising 
generation,  than   pious  old  men.      While  bodily 
vigor  and  knowledge  and  skill  succumb  to  the 
weakness  of  age,  their  piety  yields  fruits  that  are 
all  the  sweeter  the  more  nearly  they  approach 
the  grave. — Dieurich:  The  ungodly  first  despise 
God  and  then   murmur  against  Him  ;  but  those 
who  honor  His  word  by   faith,  know   this  above 
all    things,   that    they    must    ever    praise    Him, 
even  in   death. — Taubb  :   He  who   knows  God's 
name  from  experience  of  His  deliverance,  must 


498 


THE  FOURTH  BOOK  OF  PSALMS. 


love  Him,  and  he  who  loves  Him,  must  praise 
Him,  and  he  who  has  learnt  to  praise  Him,  will 
never  he  weary  of  Kis  praise. 

[Matth.  Henry:  Their  flourishing  without 
is  from  a  fatness  within.— Without  a  living  prin- 
ciple of  grace  in  the  heart,  the   profession   will 


not  be  long  flourishing  ;  but  where  that  is,  "the 
leaf  also  shall  not  wither." — The  last  days  of  the 
saints  are  sometimes  their  best  days,  and  their 
last  work  their  best  work.  This,  indeed,  shows 
that  they  are  upright ;  perseverance  is  the 
surest  evidence  of  sincerity. — J.  F.  M.] 


PSALM  XCIII. 

1  The  Lord  reigneth,  he  is  clothed  with  majesty  ; 

The  Lord  is  clothed  with  strength,  wherewith  he  hath  girded  himself: 
The  world  also  is  stablished,  that  it  cannot  be  moved. 

2  Thy  throne  is  established  of  old : 
Thou  art  from  everlasting. 

3  The  floods  have  lifted  up,  O  Lord, 
The  floods  have  lifted  up  their  voice ; 
The  floods  lift  up  their  waves. 

4  The  Lord  on  high  is  mightier 
Than  the  noise  of  many  waters, 

Yea,  than  the  mighty  waves  of  the  sea. 

5  Thy  testimonies  are  very  sure  : 
Holiness  becometh  thine  house, 
O  Lord,  for  ever. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — The  superscrip- 
tion in  the  Septuagint:  "For  the  day  before  the 
Sabbath,  when  the  earth  had  been  peopled;  song 
of  praiseof  David,"  arises  in  the  first  portion  from 
the  tradition,  according  to  which  this  Psalm  was 
the  Psalm  for  the  sixth  day  of  the  week  in  the 
Temple-liturgy:  "because  God  had  finished 
His  work  on  the  sixth  day,  and  had  begun  to 
rule  over  it,"  (Ptosh-ha-shana  31  a.,  cited  by 
Delitzsch).  But  the  truth  is  that  it  is  the  begin- 
ning of  God's  ruling  in  history,  and  not  in  the 
kingdom  of  nature,  that  is  referred  to  in  the 
Psalm.  For  the  lifting  up  of  the  waters  is  only 
an  image  of  the  raging  of  rebellious  bodies  of 
men.  And  it  is  Jehovah,  the  God  of  revelation, 
who  is  the  subject  of  the  Psalm,  who  has  mani- 
fested in  history  His  kingly  glory,  surpassing  all 
the  powers  of  the  world,  in  the  defence  of  His 
people  and  the  preservation  of  His  temple  from 
desecration.  By  this  He  at  the  same  time  has 
proved  Himself  to  be  the  King  of  that  people, 
according  to  His  revealed  testimony,  and  has 
strengthened  the  hopes  founded  upon  that  testi- 
mony. The  interchange  of  perfects  and  imper- 
fects corresponds  to  this  view  which  the  Psalmist 


held  as  to  the  workings  of  God,  a  view  based 
upon  special  manifestations  of  His  power.  It  is 
not  expressed  as  a  dozology  (Hupfeld),  still  less 
is  it  refined  away  in  general  expressions  and  to 
abstract  truths,  but  presents  in  the  concrete  the 
history  of  the  kingdom  of  God,  and  contem- 
plates it  from  the  prophetical  stand-point.  It  is 
of  the  highest  importance  for  the  understanding 
of  many  Psalms,  to  distinguish  between  the  theo- 
cratic Psalms,  which  begin  with  the  motto  :  "Hp 

niiT  (after  Ps.  xlvii.  9),  and  the  Messianic 
Psalm,  as  two  series  of  prophecies  of  the  time 
of  consummation  running  parallel  to  one  another 
(Delitzsch).  "  The  one  class  has  as  its  central 
theme  the  Anointed  of  Jehovah,  who  rules  out  of 
Zion  over  all  nations  ;  the  other,  Jehovah  sitting 
above  the  Cherubim,  to  whom  the  whole  earth 
does  homage.  These  two  series  converge,  in- 
deed, in  the  Old  Testament,  but  do  not  meet. 
The  history  of  their  fulfilment  alone  makes  clear 
what  had  only  glimmered  forth  before  from 
some  lofty  heights  of  prophecy  and  poetry,  (see 
in  Ps.  xlv.  7),  that  the  Parusia  of  the  Anointed 
and  that  of  Jehovah,  are  one  and  the  same" 
(Del.).  Accordingly  this  motto  could  express 
the  feelings  of  God's  people  at  quite  different 


PSALM  XCIII. 


409 


periods,  and  fin  J  its  application  in  quite  distinct 
events,  which  had  brought  about  a  victory  of  the 
Theocracy,  especially  as  the  figure  of  the  raging 
waters  is  based  upon  an  allusion  to  the  Red  Sea, 
which,  in  the  poetic  recital  of  the  famous  events 
preceding  the  founding  of  the  Theocracy,  is  de- 
scribed by  the  epithet:  V1X  (Exod.  xv.  10), 
elsewhere  applied  to  Jehovah  (Isa.  x.  31 ;  Ps. 
xciii.  4)  and  His  people  (Ps.  xvi.  3).  Since  we 
cannot  assign  the  composition  of  the  Psalm  to 
the  period  whose  features  are  described  in  Deut. 
xxxiii.  4,  we  have  presented  for  our  choice  the 
age  of  David  (the  ancients),  the  Assyrian  period 
(Hengst.),  the  times  succeeding  the  exile  (Del.), 
the  Maccabiean  period  (Venema,  Olsh.,  Hitzig). 
The  position  of  the  Psalm  along  with  the  related 
ones  is  especially  favorable  to  the  age  following 
the  Exile.  [Hitzig  remarks  that  the  substance 
of  the  Psalm  is  contained  in  ver.  8  of  the  pre- 
ceding.    Hence  its  position. — J.  F.  M.] 

Vers.  1,  2.  Jehovah  shows  Himself  King, 
[E.V.,  the  Lord  reigneth.]  The  emphasisdoesnot 
lie  restrictively  upon  Jehovah  (Geier,  and  others), 
as  the  eternal  King  upon  an  everlasting  throne,  as 
contrasted  with  earthly  rulers  over  ephemeral 
kingdoms,  but  just  as  strongly  upon  the  manifes- 
tations of  that  relation,  by  which  disturbances 
that  have  shaken  the  earth  and  threatened  the 
kingdom  of  God  have  been  quelled.  The  usual 
term  for  ascending  the  throne  (2  Sam.  xv.  10; 
1  Kings  i.  11,  13 ;  2  Kings  ix.  13)  is  chosen.  It 
is  also  applied  in  Isa.  xxiv.  23 ;  lii.  7,  and 
finally  Rev.  xi.  17;  xix.  6,  as  in  Pss.  xcvi.  10; 
xcvii.  1  ;  xcix.  1,  to  the  coming  of  the  Lord  in 
His  kingdom,  Ob.  21,  Zech.  xiv.  9.  Then  follow 
the  declarations  that  Jehovah  clothes  Himself  (Is. 
li.  9;  Ps.  civ.)  with  exaltation  (Isa.  xii.  5;  xxvi. 
10;  Ps.  lxviii.  35),  and  girds  Himself  with  strength 
like  a  warrior  (Isa.  viii.  9;  lix.  17;  lxiii.  1;  Dan. 
vii.  9),  to  assert  His  sovereign  sway,  and  thereby 
to  establish  the  earth  shaken  to  its  foundations 
and  disturbed  in  its  order  (Ps.  lxxv.  4). 

Vers.  3-5.  The  Nile  (Jer.  xlvi.  7),  the  Euphrates 
(Isa.  viii.  7),  and  the  Tigris  (Isa.  xxvii.  1)  are 
particularly  employed,  among  streams,  as  em- 
blems of  the  kingdoms  of  the  world.  The  sea 
(Ps.  xlvi.  4;  lxxxix.  10),  and  especially  the  Red 
Sea,  subdued  by  Jehovah's  voice  and  might 
(llab.  Hi.  8,  10;  Ps.  lxxiv.  15;  lxxvii.  17  f . ; 
cxiv.  3),  are  used  as  an  emblem  of  the  outbreak 
of  the  forces  of  nature  and  of  hostile  kingdoms. 
— "]0  in  ver.  4  is  not  causal  (Geier)  but  compa- 
rative.— The  testimonies  (ver.  5)  are  those  of 
revelation,  especially  of  the  law  (Ps.  xix.  8; 
xxv.  10;  cxi.  7).  [Pkrowne:  "The  transition 
is  abrupt,  from  the  majesty  of  God  as  seen  in 
His  dominion  in  the  world  of  nature,  to  His  re- 
velation of  Himself  in  His  word.  At  the  same 
time  there  is  a  connection  between  the  two,  as  in 
Ps.  xix.;  God,  who  rules  the  world,  whose  are 
the  kingdom  and  the  power  and  the  glory  for 
ever,  has  given  His  testimonies  to  His  people,  a 
sure  and  faithful  word,  and  has  Himself  oome  to 
dwell  with  them,  making  His  house  and  His 
people  holy." — J.  F.  M.J 

DOCTRINAL    AND    ETHICAL. 

1.  Jehovah  can  as  little  cease  to  be  God,  as  His 
power  over  all  things  can  come  to  au  end.      But 


two  things  are  to  be  observed  in  this  connection  : 
First,  there  are  times  in  which  God  veils  His 
majesty  and  restrains  the  exercise  of  His  power, 
followed  by  times  in  which  He  displays  His 
kingly  glory,  eternal  and  exalted  over  all ; 
Secondly,  there  is  a  radical  difference  between 
God's  government  of  the  world  which  He  has 
created,  and  of  the  Church  which  He  has  estab- 
lished upon  the  earth,  and  yet  both  kingdoms 
are  not  only  kept,  by  their  common  King,  in  ex- 
istence and  order,  but  are  fixed  by  Him  in  their 
mutual  relations,  and  carried  forward  to  their 
several  destinies. 

2.  God,  by  His  might,  preserves,  first  of  all,  the 
world  in  its  physical  existence,  so  that  the  out- 
break of  the  elements  cannot  destroy  it,  but 
proves  them  to  be  powerless  before  the  throne 
of  the  Almighty,  whose  voice  in  the  clouds 
drowns  the  thunder  of  their  raging,  and  at 
whose  nod  all  their  proud  waves  are  stilled. 
But  God  rules  the  whole  world  -also  by  His 
might,  and  defends  His  people  who  are  in  it,  by 
controlling  the  agitations  in  the  life  of  its  na- 
tions, and  directing  the  current  of  history  ac- 
cording to  His  will.  These  reflections  should 
strengthen  our  trust,  and,  in  serious  crises,  en- 
liven our  courage  and  confirm  our  patience. 
"  All  acknowledge  with  the  mouth  what  t lie  pro- 
phet here  teaches,  but  how  few  there  are  who 
oppose  this  shield,  as  they  ought,  to  the  hostile 
might  of  the  world,  so  that  they  fear  nothing, 
be  it  ever  so  terrible  !"     (Calvin). 

3.  But,  besides,  Jehovah  is  not  merely  a  God  of 
might  and  of  faithfulness,  upon  whom  we  can 
rely.  He  is  the  God  who  has  revealed  His  sal- 
vation in  the  world,  and  for  this  reason  He  will 
not  only  preserve  His  people,  in  whom  is  His 
earthly  dwelling,  but  distinguish  them  as  His 
own  inheritance.  For  this  end  He  has  made 
known  to  them  His  will,  and  given  testimony 
that  it  is  good  and  gracious,  that  it  is  the  will 
of  the  Holy  God,  who  has  impressed  this  charac- 
ter of  holiness,  which  is  peculiar  to  His  nature 
and  His  word,  upon  His  house  as  becoming  to  it, 
and  will  make  it  clearly  manifest  in  His  people 
and  kingdom.  By  keeping  ever  before  them 
this  claim  of  holiness,  on  which  the  continuance 
of  the  moral  order  of  the  world  depends,  God's 
people  are  encouraged  to  the  obedience  of  faith, 
and  at  the  same  time,  by  reflecting  upon  the  cre- 
dibility of  these  testimonies,  are  comforted  by 
the  infallible  promises  of  His  word. 

HOMTLETICAL   AND   PRACTICAL. 

The  immovableness  of  God's  kingly  throne  in 
the  midst  of  the  commotions  of  the  world:  (1.) 
as  a  token  of  the  incomparable  exaltation  of 
this  throne  over  all  the  royal  seats  of  the  world  : 
('!.)  as  security  for  the  inviolable  faithfulness  of 
such  a  King,  who  from  this  throne  preserves  and 
rules  the  world  and  the  Church;  (3.)  as  a  rea- 
son why  the  citizens  of  earthly  kingdoms  must 
yield  themselves  up  to  the  service  of  this  King 
and  His  throne. — The  firmness  of  God's  throne 
answers  to  the  reliability  of  His  word;  does  the 
same  relation  exist  between  our  belief  and  our 
faithfulness?  —  When  God's  glory  is  concealed 
from  us,  let  us  only  be  the  more  mindful  of  His 
holiness. — No  one    need    or   can  rely  upon  the 


500 


THE  FOURTH  BOOK  OF  PSALMS. 


power  of  God,  who  is  not.  willing  to  rely  upon 
His  testimonies,  or  to  seek  after  the  holiness  of 
His  house. — Three  fundamental  reasons  for  the 
preservation  of  the  Church  of  God:  (1.)  the  im- 
movableness  of  God's  throne  ;  (2.)  the  truth  of 
His  word;   (3.)  the  holiness  of  His  house. 

Starke  :  Christ  is  King  over  the  whole  world  , 
0  let  us  take  delight  in  lying  at  His  feet  and 
worshipping  Him  !  We  are  blessed,  if  we  be- 
come subjects  of  His  kingdom  of  power,  and 
kingdom  of  grace. — Where  Christ  is,  there  the 
world  rages ;  no  one  can  endure  His  presence. 
— Our  duty  is  not  performed  if  we  merely 
beautify  the  house  of  God  with  gold  and  silver 
and  precious  stones  ;  we  give  it  its  true  adorn- 
ing, if  we  resort  to  it  attired  in  the  holy  robe 
of  faith. — Menzel  :  We  must  esteem  God's  word 
as  our  greatest  ornament  and  noblest  treasure. 
— Frisch  :  Be  not  anxious,  no  matter  how  great 
cause  of  anxiety  there  be  in  the  world.  The 
world  must  bear  the  kingdom  of  the  heavenly 
King,  even  if  it  should  break  beneath  it. — Ber- 
lenburger  Bible  :  The  testimonies  of  God  are 
well  worthy  of  human  belief,  and  yet  men  trust 
them  not. — Tholuck:  God  has  established  in  its 
whole   extent   that   world,  over  whose   several 


countries  the  kings  of  the  earth  rule.  Behold 
in  this  a  proof  of  His  power.  He  who  alone 
has  given  it  existence  has  never  received  it,  but 
holds  it  as  an  eternal  possession.  Behold  in 
this  a  proof  of  His  exaltation. 

[Scott  :  We  should  carefully  inquire  whether 
Christ's  kingdom  has  indeed  been  set  up  in  our 
hearts.  This  will  best  be  decided  by  examining 
whether  we  so  believe  His  testimonies  and  de- 
pend on  Him  for  salvation,  as  to  be  led  to  love 
and  follow  after  that  holiness  which  His  precepts 
command  and  His  example  displays,  and  which 
becomes  all  who  profess  the  truth. 

Barnes  ;  Attendance  in  a  place  of  public 
worship  is  calculated  to  make  the  heart  pure, 
and  to  banish  unholy  thoughts  and  purposes 
from  the  soul.  A  man  who  feels  that  he  is  in  the 
presence  of  a  Holy  God  will  not  be  likely  to  wel- 
come into  his  soul  polluted  images  and  unholy 
desires. 

Wordsworth  :  The  walking  of  Christ  on  the 
waves  of  the  sea  was  a  prophetical  foreshadow- 
ing of  the  ease  and  majesty,  with  which  He  shall 
one  day  tread  the  swelling  waves  of  all  human 
pride  and  earthly  power,  and  make  their  tumul- 
tuous billows  a  pavement  for  His  feet. — J.  F.  M.] 


PSALM  XCIV. 

1  O  Lord  God,  to  whom  vengeance  belongeth ; 

O  God,  to  whom  vengeance  belongeth,  shew  thyself. 

2  Lift  up  thyself,  thou  Judge  of  the  earth : 
Render  a  reward  to  the  proud. 

3  Lord,  how  long  shall  the  wicked, 
How  long  shall  the  wicked  triumph  ? 

4  Hoiv  long  shall  they  utter  and  speak  hard  things  ? 
And  all  the  workers  of  iniquity  boast  themselves  ? 

5  They  break  in  pieces  thy  people,  O  Lord, 
And  afflict  thine  heritage. 

6  They  slay  the  widow  and  the  stranger, 
And  murder  the  fatherless. 

7  Yet  they  say,  The  Lord  shall  not  see, 
Neither  shall  the  God  of  Jacob  regard  it. 


8  Understand,  ye  brutish  among  the  people : 
And  ye  fools,  when  will  ye  be  wise  ? 

9  He  that  planted  the  ear,  shall  he  not  hear  ? 
He  that  formed  the  eye,  shall  he  not  see? 

10  He  that  chastiseth  the  heathen,  shall  not  he  correct? 
He  that  teacheth  man  knowledge,  shall  not  he  knowf 

11  The  Lord  knoweth  the  thoughts  of  man, 
That  they  are  vanity. 

12  Blessed  is  the  man  whom  thou  chastenest,  O  Lord, 
And  teachest  him  out  of  thy  law  : 


PSALM  XCIV. 


501 


13  That  thou  inayest  give  him  rest  from  the  days  of  adversity, 
Until  the  pit  be  digged  for  the  wicked. 

14  For  the  Lord  will  not  cast  off  his  people, 
Neither  will  he  forsake  his  inheritance. 

15  But  judgment  shall  return  unto  righteousness: 
And  all  the  upright  in  heart  shall  follow  it. 

16  Who  will  rise  up  for  me  against  the  evil  doers  ? 

Or  who  will  stand  up  for  me  against  the  workers  of  iniquity? 

17  Unless  the  Lord  had  been  my  help, 
My  soul  had  almost  dwelt  in  silence. 

18  When  1  said,  My  foot  slippeth  : 
Thy  mercy,  O  Lord,  held  me  up. 

19  In  the  multitude  of  my  thoughts  within  me 
Thy  comforts  delight  my  soul. 

20  Shall  the  throne  of  iniquity  have  fellowship  with  thee, 
Which  frameth  mischief  by  a  law? 

21  They  gather  themselves  together  against  the  soul  of  the  righteous, 
And  condemn  the  innocent  blood. 

22  But  the  Lord  is  my  defence; 

And  my  God  is  the;  rock  of  my  refuge. 

23  And  he  shall  bring  upon  them  their  own  iniquity, 
And  shall  cut  them  off  in  their  own  wickedness; 
Yea,  the  Lord  our  God  shall  cut  them  off. 


EXEGETICAL   AND   CRITICAL. 

Contexts  and  Composition.  The  psalmist 
at  first  invokes  the  retribution  of  God  as  the 
Avenger  (Deut.  xxxii.  3-3)  upon  insolent  trans- 
gressors (vers.  1-3) ;  he  then  describes  their 
bloody,  violent  and  impious  acts,  by  which  they 
were  destroying  the  people  of  God,  and,  at  the 
same  time,  showing  despite  to  God  Himself  (vers. 
4-7);  he  nest  turns  with  warning  and  rebuke 
to  the  foolish  of  the  people,  who  had  begun  to 
doubt  even  God  Himself,  (vers.  8-11);  he  pro- 
nounces the  pious  man  happy,  who  submits  to 
the  chastening  of  God  and  thereby  trusts  to 
God's  compensating  righteousness  (vers.  12-15), 
praises,  for  his  own  part  the  Lord  as  his  only 
but  sure  help,  (vers.  16-18),  and  announces  his 
assurance  of  the  certain  infliction  of  the  retrihu- 
tiou  which  he  implores  (vers.  19-23). 

The  intermingling  of  personal  with  general 
experiences  is  of  such  a  kind  that  the  former 
appears  conditioned  by  tiie  latter,  which,  again, 
are  not  occasioned  by  distractions  within,  but 
by  the  influence  of  enemies  from  without.  From 
them,  the  people  had  learned  many  things  that 
were  reprehensible.  David  therefore,  (Sept. 
and  other  versions),  is  not  to  be  thought  of  as  t he 
author.  Within  the  period  of  the  exile  also,  (De 
Wette,  Hupfeld)  no  suitable  place  can  be  found 
for  tli is  psalm,  since  nothing  is  said  of  the  de- 
parture of  the  captives  or  of  the  return,  of  the 
desolation  of  the  city  or  of  the  destruction  of 
the  temple.  We  hesitate,  too,  to  descend  to 
the  Maccaboean  period  (Venema,  RosenmUller, 
Hesse,  Olsh.,  Hitzig),  though  1  Mace.  vii.  1  f.,  or 
ix.  23 f.,  contain  similar  descriptions.  There  re- 
main, therefore,  only  the  Assyrian  or  the  Chal- 


dean oppressions  in  their  commencement 
(Hengst.),  or  those  after  the  exile  in  genera] 
(Koster,  Del.).  According  to  Talmudic  tradi- 
tion, the  Levites  were  singing  this  Psalm  during 
the  capture  of  Jerusalem  by  the  Chaldees,  auu 
had  just  cometo  the  last  verse,  when  the  enemy 
burst  into  the  temple,  so  that  they  could  not  sing 
the  concluding  lines.  To  the  objection  that  that 
day  was  the  Sabbath,  while  this  was  a  Psalm  for 
the  fourth  day  of  the  week  in  the  temple  liturgy, 
it  is  replied,  that  it  was  a  song  of  lamentation, 
and  sung  on  account  of  their  situation  (Erachin 
xi.  a,  in  Delitzsch).  The  Sept.  has,  along  with 
the  statement,  "Song  of  praise  of  David"  the 
remark:  "for  the  fourth  day  of  the  week." 
[Alexander:  "There  is  nothing  to  determine  the 
precise  date  of  the  composition,  much  less  to  re- 
strict it  to  any  particular  historical  occasion. 
Though  some  things  in  it  seem  peculiarly  appro- 
priate to  the  state  of  Judah  on  the  eve  of  the 
Babylonian,  conquest,  it  is  so  constructed  as  to 
be  a  vehicle  of  pious  feeling  to  the  Church  in 
various  emergencies." 

Vers.  1,  f.  Show  thyself  or  shirte  forth,  does 
not  necessarily  refer  to  a  theophany  in  the  strict 
sense.  The  construction  of  the  form  as  a  prset. 
(Sept.  etal.,  Hengst.)  would  accord  wit  li  the  regu- 
lar rule  after  Deut.  xxxiii.  2 ;  Ps.  1.  2,  but  does  not 
suit  the  context.  A  rarer  form  of  the  imperative 
g'Srin  instead  of  J£9li1  (Gcs.  \  53,  remark  2)  is 
therefore  to  be  assumed,  without  needing  to 
point  J"3in  (Ewald),  unless  we  prefer  to  hold 
that  the  final  consonant  has  fallen  away  from 
the  original  form  rUF3frl  (Ps.  lxxx.  2)  on  ac- 
count of  its  similarity  in  sound  to  the  first  letter 
of  the  following  word  (Olshausen,  Hitzig,  Hup- 
feld, Del.).     The  plural,   aoengings,  may  denote 


502 


THE  FOURTH  BOOK  OF  PSALMS. 


not  only  the  plurality  of  avenging  deeds  (Ezek. 
xxv.  17),  but  also  the  severity  of  the  retribution 
(Judges  xi.  3C;  2  Sam.  iv.  8  ).  The  designation 
of  God  as  the  "God  of  retributions"  is  related 
to  this. 

Vers.  8-10.  The  expression  :  foolish  among 
the  people  [E.  V.  literally :  brutish],  is  not 
another  way  of  conveying  the  idea  of  the  highest 
degree  of  stupidity  (Geier,  De  Wette).  It  is  not 
men  in  general  or  the  heathen  nations  (most) 
who  are  addressed,  but  that  part  of  Israel  who 
had  become  accessible  to  seduciion  and  sugges- 
tions of  doubt  (Olshausen  and  the  recent  exposi- 
tors). But  it  is  doubtful  whether  we  ought  to 
render  in  ver.  10:  the  Instructor  of  the  nations 
(Jerome,  Clericus,  Ewald,  Roster,  Maurer, 
Hengst.,  Hupfeld,  Hitzig)  or:  He  who  hath 
chastised  the  heathen  (Calvin,  Geier,  J.  H.  Mich- 
aelis,  Rosenmiiller,  Delitzsch).  But  the  con- 
trast is  not  between  the  Gentiles  without  and 
Israel  with  the  revealed  Law;  or  between  Israel's 
former  punishment  at  the  hands  of  oppressors, 
and  that  which  is  to  be  expected  now,  so  that 
the  one  can  be  inferred  from  the  other.  An 
inference  is  rather  made  from  oue  course  of 
action  on  the  part  of  God  to  another  of  similar 
character,  and  not  to  the  same  course  of  action 
with  reference  to  distinct  objects,  or  at  different 
times.  [Perowne:  "In  the  English  Bible  this  is 
broken  up  into  two  questions,  and  a  clause  is 
supplied  in  the  second  member  which  does  not 
exist  in  the  Hebrew:  'Shall  not  He  know?' 
But  this  is  incorrect.  There  is  a  change  in  the 
argument.  Before  it  was  from  the  physical 
constitution  of  roan;  now  it  is  from  the  moral 
government  of  the  world.  He  who  is  the  great 
Educator  of  the  race,  who  gives  them  all  the 
knowledge  they  possess,  has  He  not  the  right 
which  even  human  teachers  possess,  of  chasten- 
ing, correcting,  and  improving?  On  this  Divine 
education  see  Rom.  i.  20;  ii.15,  16." — J.  F.  M. ]. 
Ver.  11  b.  Since  the  pronoun  is  in  the 
masculine,  it  is  natural  to  refer  it  to  "  men," 
and  translate:  for  they  are  breath,  that  is, 
nothingness,  finitude,  transitoriness  (Geier,  J. 
H.  Mich.,  Hengst.,  Hupfeld).  The  metaphysical 
ground  of  God's  perfect  knowledge  of  His 
creatures,  which  are  formed  by  Him  and  abso- 
lutely dependent  upon  Him,  would  then  be  pre- 
sented. But  the  context  favors  rather  the  inter- 
pretation that  God  who  gives  men  knowledge,  is 
the  Omniscient  One,  to  whom  their  thoughts,  in 
their  natural  nothingness,  lie  fully  disclosed. 
The  Sept.  also  has  so  understood  the  sentence, 
and  is  followed  by  Paul  (I  Cor.  iii.  20)  and  Je- 
rome. The  position  of  the  pronoun,  moreover, 
justifies  this  view.  If  the  first  idea  had  been 
intended,  the  pronoun  would  have  been  placed 
before  the  noun  (Jer.  x.  15).  In  a  dependent 
sentence,  however,  corresponding  to  the  accusa- 
tive of  the  object,  it  may  precede,  contrary  to 
the  usual  rule  (Isa.  lxi.  9  ;  Jer.  xlvi.  5)  ;  also, 
when  emphasis  is  required  Ps.  ix.  21),  like  the 
accusative  in  a  relative  clause  (Ps.  xcix.  4 ; 
Prov.  ii.  1(3;  Hos.  vii.  2).  The  masculine  would 
then  be  loosely  employed  instead  of  the  feminine, 
as  in  Ps.  xxxiv.  20  (Hitzig.  Del.). 

Ver.  13,  etc.  That  Thou  mayst  give  him 
rest. — This  is  usually  referred  to  the  inward  re- 
pose of  the  righteous  man,  who  receives  instruc- 


tion from  God's  law  (Deut.  viii.  f. )  as  to  the  design 
of  the  sufferings  impending  over  him  (Jer.  xhx. 
23  compared  with  Isa.  xxx.  15),  and  strength  for 
the  trials  of  evil  days,  so  that  such  a  man,  tried 
and  purified  as  he  is  by  sufferings,  is  even  to  be 
counted  happy  (Job  v.  17;  Prov.  iii.  1 1  f .  ;  Pss. 
xxxiv.  9;  xl.  5).  But  ver.  13  b.  directs  the 
view  of  the  chastened  to  the  end  of  the  trans- 
gressor, and  ver.  14  to  God's  abiding  with  His 
people.  This  is  the  reason  why  the  evil  days 
will  come  to  an  end.  God  will  afford  the  suf- 
ferer outward  rest  or  deliverance  from  them 
(Job  iii.   13,   17  f . ;  xxxiv.  29;    Prov.  xv.  18). 

The  7  in  ver.  13  a.  indicates,  not  the  design  of 
the  teaching,  but  its  contents  (Calvin,  Clericus, 
Hupfeld).  The  evil  days  are  not  called  days  of 
misjortune,  nor  days  of  the  evil  man,  that  is,  of 
the  wicked,  but  days  cf  harm,  in  which  bad  men 
abuse  their  power  to  work  mischief  (Ps.  xlix.  6). 
From  this  cause  sufferings  arise  for  the  righteous, 
which  the  latter  regard  as  Divine  chastisements, 
and  make  to  contribute  to  their  salvation.  The 
throne  of  destruction,  ver.  20  [E.  V.,  throne  of 
iniquity],  is  either  the  throne  of  the  enemy, 
from  wtifch  destruction  threatens  Israel,  but  to 
which  Jehovah  grants  no  duration  and  no  fel- 
lowship with  Him;    or  the  chair  of  the    judge, 

who  causes  distress  [Heb.,  /D>7,  E.  V.,  mischief] 
by  using  the  written  law  of  God  as  an  occasion 
for  illegalities  and  the  perversion  of  justice. 
The  latter  view  agrees  better  with  the  mode  of 
expression  in  ver.  20  b.  For  that  sentence  does 
not  simply  allude  to  a  course  of  action  disastrous 
in  its  results  and  opposed  to  the  law,  but  to  an 
ingenious  forming  of  something  burdensome  and 
oppressive,  the  expression  being  suggested  by 
and  applied  from  the  fashioning  of  statuets.  [This 
idea  is  expressed  in  the  rendering :  who  formest 
misery  by  law  (rule). — J.  F.  M.] 

DOCTRINAL   AND    ETHICAL. 

1.  The  presumption  of  the  ungodly  is  apt  to  in- 
crease, when  they  are  allowed  for  a  long  period 
to  employ  with  impunity  their  position  in  the 
world,  their  influence,  and  their  resources,  for 
the  oppression  of  the  weak  and  defenceless,  and 
especially  of  the  righteous.  Their  course  of 
action  often  reaches  to  cruelty  and  reckless  vio- 
lence, and  becomes  criminality  and  wickedness, 
when,  to  the  relentless  ill-treatment  of  those, 
who,  through  God's  precepts,  are  made  the 
special  objects  of  His  watchful  love  and  compas- 
sionate help,  are  united  the  denial  of  His  omnis- 
cience, the  delusion  of  complete  impunity,  and 
derision  of  the  belief  in  His  government  of  the 
world   and  in  His  retributive  righteousness. 

2.  Such  conduct  is  indeed  that  of  heathen,  but 
yet  it  is  not  only  displayed  among  heathen  nations, 
but  appears  also  among  those  who  have  re- 
ceived the  law  of  God,  but  who  either  transgress 
it  openly,  insolently,  and  defiantly,  or,  while 
holding  fast  to  the  letter,  practice  injustice  under 
the  appearance  and  garb  of  righteousuess,  and 
in  both  ctses  oppress  those  who  are  weak,  or 
offend  them,  or  cause  them  to  err  in  their  faith, 
or  seduce  them  from  their  allegiance  to  God. 

3.  A  cry  of  prayer,  therefore,  sounds  forth  at 
times  from  the  midst  of  the  Church,   invoking 


PSALM  XCIV. 


503 


the  judicial  intervention  of  God  against  her  de- 
stroyers, when  they  would,  by  violence  or  by  per- 
version of  justice,  oppress  the  righteous  ami 
persecute  them  even  to  death.  For  God's  people 
hold  fast  to  the  belief  which  is  oppugned  and  de- 
rided, that  God  is  the  supreme  and  faithful 
Judge  and  Avenger,  who  will  bring  to  their  due 
results  the  laws  according  to  which  He  regulates 
the  course  of  the  world,  and  will  reconcile  the 
occasional  contradictions  between  the  actual 
state  or  administration  of  justice,  and  the  prin- 
ciple and  norm  of  righteousness.  The  prema- 
ture rejoicings  of  the  wicked  and  their  scorn 
will  then  be  stilled,  when  they  fall  into  the  abyss 
prepared  for  them;  while  the  soul  of  the  right- 
eous will  dwell  no  longer  in  the  land  of  silence, 
for  God  is  their  help. 

4.  But  God  is  not  merely  the  Judge  of  the  whole 
world  and  the  righteous  Avenger;  He  is  also  the 
Teacher  of  men,  ami  has  left  Himself  at  no  time 
and  in  no  place  without  a  witness.  All  under- 
standing and  knowledge,  even  of  the  heathen, 
spring  from  Him  who  is  the  Creator  of  men,  and 
has  given  them  reason  and  all  their  senses. 
Blessed  are  they  who  not  only  are  acquainted 
with  His  Law,  revealed  in  Israel,  but  come  un- 
der its  instruction  and  guidance.  To  give  testi- 
mony to  this  is  the  duty  assigned  to  the  Church, 
in  order  that  the  ignorant  be  instructed,  the  err- 
ing set  right,  the  tried  comforted,  the  secure 
and  presumptuous  warned,  sinners  convicted  in 
conscience,  the  doubting  and  weak  strength- 
ened, and  all  together  confirmed  in  the  certain 
assurance  that  God  is  both  able  and  willing  to 
execute  judgment  for  the  complete  deliverance 
of  the  righteous  and  punishment  of  the  im- 
piety of  the  wicked,  in  accordance  with  the  pro- 
mises and  commands  of  His  Law. 

HOMTLETICAL   AND    PRACTICAL. 

It  is  not  enough  to  hold  a  general  belief  that 
a  God  exists  ;  the  question  is :  (1.)  what  kind  of 
God  He  is  ;  (2.)  whether  we  adhere  faithfully  to 
Him. — We  cannot  apply  the  promises  of  God's 
law  to  ourselves,  unless  we  value  His  command- 
ments.— God  is  not  only  the  Creator  and  Ruler 
of  the  world.  He  is  also  the  trustworthy  Teacher 
and  Educator  of  men,  and  their  infallible  Judge. 
— How  the  wickedness  of  men  often  makes  them 
fools,  and  how  the  folly  of  men  often  urges 
them  deeper  still  into  ruin. — In  order  not  to  be 
obliged  to  forsake  their  sins,  the  wicked  presume 
that  they  will  remain  unpunished,  and  in  order 
not  to  be  disturbed  in  their  delusion,  they  deny 
the  only  true  and  living  God. — God  is  the  right- 
eous Avenger,  but  before  lie  punishes  He  warns, 
and  those  who  would  be  delivered  must  yield  to 
His  rule. — He  who  would  be  freed  from  anxiety 
must  listen  to  the  words  of  God. — If  our  souls 
are  to  be  revived  by  the  consolations  of  God,  we 
must  listen  to  His  warnings  and  believe  His  pro- 
mises. 

Luther  :   He  who  so  believes  and  is  taught  of 


God,  can  be  patient,  and   let   the  wicked    ra^e, 
while  he  looks  to  the  end,  and  bides  the  time. 

Sta&kb:  Thou  dost  arrogate  to  thyself  God's 
royal  prerogative,  whenever  thou  do^t  seek  to 
avenge  thyself  on  those  who  injure  thee. Be- 
lievers under  oppression  often  cannot  be  recon- 
ciled to  God's  great  patience  and  longsufl'erin°i 
towards  the  wicked,  and  therefore  sigh  :  Lord, 
how  long  ?  and  yet  God  has  not  forgotten. — The 
true  Church  has  ever  had  her  persecutors,  but 
she  has  at  all  times  employed  prayer  as  the  best 
means  of  overcoming  them,  and  has  found  it  a 
sure  one. — Whither  can  men's  sins  not  beguile 
them  ?  In  order  to  quiet  their  consciences  they 
seek  to  persuade  themselves  that  God  is  not  om- 
niscient. Vain  imagination. — The  joyful  issue 
of  a  Christian's  troubles  serves  to  strengthen 
the  faith  and  patience  of  all  fellow-Christians. 
— The  world  forms  an  altogether  wrong  judg- 
ment as  to  God's  chastisements.  It  says  :  ill  for 
him  whom  God  chastens.  But  the  judgment  of 
the  Holy  Spirit  is  a  different  one.  It  i<  precious 
and  consoling  :  blessed  is  he  whom  God  chas- 
tens. Should  not  this  serve  to  increase  our  pa- 
tience?— Nothing  can  revive  the  soul  so  sweetly, 
or  penetrate  therein  so  deeply,  as  t lie  honey  of 
the  gospel.  0  gather  a  good  supply  when  it 
abounds  ;  it  will  soothe  thee  in  time  of  need. — 
When  affliction  is  greatest,  then  does  faith  dis- 
play itself  in  its  true  and  fullest  strength,  and  is 
at  the  same  time  purified  in  that  tire. — The 
righteous  band  of  God  is  often  so  clearly  revealed 
in  the  destruction  of  the  wicked,  that  even  the 
least  inexperienced  in  His  ways  must  recognize 
it  and  say  :  The  Lord  hath  done  this  ! 

Fkisch  :  Thou  hast  here  a  mirror  of  an  af- 
flicted and  yet  believing  heart.  What  dost  thou 
see  therein?  (1.)  Many  heart-griefs;  (2.)  mani- 
fold consolations  of  God  ;  (3.)  powerful  and  true 
reviving  of  soul. — Rieger:  Even  in  justifiable 
zeal,  we  are  easily  led  to  take  too  much  upon  our- 
selves, unless  we  keep  within  the  bounds  pre- 
scribed by  God's  Spirit  and  word.  A  fire  is  use- 
ful in  a  house,  but  it  must  be  used  carefully. 

Richter  {llausbibel)  :  The  judgment  of  chas- 
tisement begins  with  believers;  they  are  thus 
preserved  from  the  destruction  and  fearful  judg- 
ment of  damnation,  which  is  iuflicted  upon  those 
who  oppose  Christ. — Vaihingek:  The  education 
which  God  gives  by  daily  experiences  and  suf- 
ferings, as  well  as  His  instruction  by  the  written 
law,  is,  in  the  futility  of  human  projects,  a 
special  privilege  of  believers,  benefiting  them  in 
severe  sufferings. 

[Matt.  Henry:  When  the  teachings  of  the 
word  and  Spirit  go  along  with  the  rebukes  of 
Providence,  they  then  both  speak  men  blessed 
and  help  to  make  them  so  ;  for  then  they  are 
I  lie  marks  of  adoption  and  means  of  sanetifica- 
tion.  When  we  are  chastened  we  must  pray  to 
be  taught,  and  look  into  the  law  as  the  best  ex- 
positor of  Providence.  It  is  not  the  chastening 
itself  that  does  good,  but  the  teaching  that  goes 
along  with,  and  is  the  expositor  of  it.— J.  F.  M.] 


504 


THE  FOURTH  BOOK  OF  PSALMS. 


PSALM  XCV. 

1  0  come,  let  us  sing  unto  the  Lord  : 

Let  us  make  a  joyful  noise  to  the  Rock  of  our  salvation. 

2  Let  us  come  before  his  presence  with  thanksgiving, 
And  make  a  joyful  noise  unto  him  with  psalms. 

3  For  the  Lord  is  a  great  God, 
And  a  great  Kiug  above  all  gods. 

4  In  his  hand  are  the  deep  places  of  the  earth: 
The  strength  of  the  hills  is  his  also. 

5  The  sea  is  his,  and  he  made  it : 
And  his  hands  formed  the  dry  land. 

6  0  come,  let  us  worship  and  bow  down: 
Let  us  kneel  before  the  Lord  our  maker. 

7  For  he  is  our  God  ; 

And  we  are  the  people  of  his  pasture,  and  the  sheep  of  his  hand. 
To-day  if  ye  will  hear  his  voice, 

8  Harden  not  your  heart,  as  in  the  provocation, 
And  as  in  the  clay  of  temptation  in  the  wilderness : 

9  When  your  fathers  tempted  me, 
Proved  me  and  saw  my  work. 

10  Forty  years  long  was  I  grieved  with  this  generation, 
And  said,  It  is  a  people  that  do  err  in  their  heart, 
And  they  have  not  known  my  ways : 

11  Unto  whom  I  sware  in  my  wrath 

That  they  should  not  enter  into  my  rest. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — The  Church  is 
called  upon  to  praise  Jehovah  (vers.  1,  2)  ;  first, 
because  of  His  exaltation  as  the  supreme  God 
ami  Creator  (vers.  3-5).  The  call  is  then  re- 
peated, beiug  supported  by  the  relation  which 
the  Church  bears  to  Him,  and  coupled  with 
the  exhortation  to  listen  to  His  voice  on  that 
very  day  (vers.  6,  7).  Finally,  the  declaration 
of  God  to  His  people,  which  draws  its  warnings 
from  the  history  of  the  march  through  the  wild- 
erness, is  announced  (vers.  8-11).  No  clue  is 
afforded  to  the  time  of  composition.  Its  fruitful 
application  typically  is  shown  in  Heb.  iii.  7-11 ; 
iv.  3-7.  The  Sept.  has  the  superscription : 
Psalm  of  praise  of  David.  The  expression  in 
Heb.  iv.  7:  ev  Aafllfi  Myuv,  does  not  refer  to  the 
person  of  David,  but  to  the  Book  of  Psalms 
named  after  him. — The  Romish  Church  begins 
its  daily  officium  with  this  Psalm,  according  to 
the  rendering  of  ver.  2:  prceoccupemus  faciem 
ejus. 

Vers.  3,  4.  Above  all  gods. — This  expression 
refers,  as  do  also  Pss.  xcvi.  4 ;  xcvii.  9,  to  the 
incomparable  exaltation  of  God.  It  is  not  angels 


(Calvin)  who  are  meant,  but  gods  of  the  heathen 
(Exod.  xv.  11  ;  xviii.  11).  Yet  a  real  existence 
is  not  ascribed  to  them.  They  are  in  Pss.  xcvi. 
5;  xcvii.  7,  after  Lev.  xix.  4;  xxvi.  1,  and  fre- 
quently in  Isaiah,  called  D'/vN,  with  cutting 
irony. — In  ver.  4,  instead  of  summit,  it  is  not  ad- 
visable to  translate :  mines,  of  the  mounrains 
(Bottcher),  although  the  etymology  is  obscure, 
and  the  meaning  therefore  doubtful  also  in 
Numb,  xxiii.  22  ;  xxiv.  8  ;  Job  xxii.  25.  [The 
rendering  "  strength  "  in  E.  V.  is  derived  from 
the  meaning  which  the  word  must  have  in  the 
first  two  passages  above  cited,  where  it  is  ap- 
plied to  the  buffalo.  Most  recent  critics  concur 
in  giving  the  translation  of  Dr.  Moll :  heights, 
or  summit,  which  is  that  of  the  Septuagint.  The 
primary  idea  being  that  of  weariness,  the  deri- 
vation is  supposed  to  be  connected  with  it,  by 
the  nature  of  the  fatigue  occasioned  by  the  as- 
cent of  a  great  elevation  — J.  F.  M.] 

Vers.  7-9.  We  must  not  render:  sheep  of  His 
care  (Bott. ),  though  the  hand  is  perhaps  not  the 
creating  hand,  which  has  made  the  people  the 
flock  of  God  (Isa.  xix.  25 ;  lxiv.  7 ;  Ps.  lxxx.  6),  but 
the  guiding  and  protecting  hand  (Gen.  xxx.  35). 
— To-day.     By  the  position  of  OV  at  the  begin- 


PSALM  XCV. 


505 


ning  of  its  clause,  the  day  on  which  God's  voice 
is  not  only  heard,  but  is  also  obeyed,  is  set  forth 
as  a  day  of  decision.  The  DN  would  lead  us  to 
expect  an  apodosis,  but,  when  this  is  wantiug,  it 
gives  to  the  clause  which  it  introduces  an  opta- 
tive meaning.  There  lay  stamped  already  upon 
the  names  Meribah  and  Massak  [E.  V.,  provoca- 
tion— temptation,]  the  events  which  occurred 
there  (Exod.  xvii.  1-7  ,  Numb.  xx.  1  ft'.),  ami 
they  could  therefore  be  so  much  the  more  easily 
applied  typically  (Ps.  lxxxiii.  10,  comp.  Numb, 
xiv.  22  ;  i)eut.  vi.  1(3;  xxxiii.  8;  Ps.  lxxviii.  18, 
41,  56  ;  cvi.  14). — In  verse  9  b.  the  meaning  is 
not:  although  they  saw  rny  wonderful  working 
(De  Wette,  Rosier,  Hengst.,  Del.),  but:  they 
also  observed  my  retributive  dealing  (Luther, 
Geier,  Ewald,  Ilupt'eld,  Hitzig). 

Vers.  10 f.  We  should  not  render:  with  that 
generation  (Sept.),  although  the  generation  living 
at  that  time  and  suffering  from  that  judgment  is 
primarily  referred  to.  The  absence  of  the  arti- 
cle rather  indicates  a  general  reference,  and  fa- 
cilitates the  application  to  men  of  like  character 
in  any  circumstances.  The  oath  of  God  (ver.  11) 
follows  Numb.  xiv.  21  f.,  comp.  Deut.  i.  35.  The 
rest  is  primarily  the  place  of  settlement  granted  by 
God  (Numb.  x.  33  ;  Deut.  xii.  9  ;  1  Kings  viii.  50  ; 
Is.  xi.  10;  Ps.  cxxxii.  8,  14),  but  includes  the  idea 
of  rest  after  wandering,  and,  according  to  Heb. 
iv.  8  f.,  may  be  employed  as  a  type  of  the  eternal 
rest. — The  Sept.  read  in  ver.  6  weep,  instead  of: 
bow  down :  and  many  ancient  psalteries  have 
after  the  Cod.  Vat.  of  the  Sept.  the  addition  to  ver. 
3  :  because  the  Lord  will  not  reject  His  people. 

DOCTRINAL  AND    ETHICAL. 

1.  God,  as  the  firm  and  sure  ground  of  all  help 
and  of  our  salvation  (Ps.  lxxxix.  27;  xciv.  22), 
is  the  worthy  object  of  the  praise  of  His  adoring 
Church.  But,  when  His  people  assemble  to 
praise  Him,  they  must  remember  that  they  ap- 
pear before  ihe  face  of  Him  who,  exalted  as  the 
only  true  God  above  all  beings  that  are  honored 
by  men  as  Diviue,  is  the  Creator  of  all  things 
and  the  Shepherd  of  His  people.  They  are, 
therefore,  to  humble  themselves  before  Him  as 
the  One  who  is  alone  worthy  of  adoration,  trust 
in  Him  as  the  Controller  of  all,  and,  in  the  obe- 
dience of  faith,  follow  Him  as  their  Guide. 

2.  God's  people  worshipping  in  His  sanctuary 
have,  for  the  reasous  and  with  the  aim  above- 
mentioned,  both  to  raise  their  own  voices  to  God, 
and  to  listen  to  His  voice  addressed  to  them.  Loth 
of  these  are  essential  to  true  devotion,  and  not 
only  express  the  lively  nature  of  the  relations 
which  exist,  between  God  and  His  Church,  but 
promote  also  their  intimacy,  reality,  and 
strength.  God  will  preserve,  protect,  and  rule 
the  people  of  His  Church  as  His  flock,  not 
merely  physically,  temporally,  and  outwardly, 
but  will  also  spiritually,  eternally,  and  in- 
wardly care  for  them,  revive  them,  and  sanctify 
them  for  His  own  inheritance.  For  this  end 
He  employs  especially  His  holy  word,  by  which 
He  compels  none,  but  invites,  instructs,  and  di- 
rects all. 

3.  In  order  to  praise  God  truly,  and  to  follow 
His  guidance  with  docility,  the  heart  must  be 
surrendered  to  Him;  and  history,  including  that 


of  God's  word,  teaches  us  how  seldom  and  with 
what  difficulty  men  yield  to  this  demand,  and 
how  often,  on  the  other  hand,  and  how  easily, 
they,  eveil  with  God's  judgments  before  them, 
and  with  the  evidences  of  His  blessings  around 
them,  harden  themselves  even  to  obduracy. 
Then  they  go  astray  in  the  wilderness,  and  do 
not  arrive  at  rest  with  God,  since  in  their  hearts 
they  have  wandered  away  from  Him.  As  long 
as  the  voice  of  God  over  us  calls  upon  us  to  hear 
by  rebuke  and  punishment,  we  are  si  ill  far  from 
the  goal.  But  we  can  learn  from  His  voice, 
•siill  sounding  through  the  Church  in  the  preach- 
ing of  His  word,  that  we  are  upon  the  way. 
And  from  the  fact  that  long  after  the  time  of 
Muses,  and  again. after  that  of  David,  God  caused 
Buch  a  call  to  be  sounded  forth  in  the  Church, 
and  appointed  days  of  decision,  impressing  upon 
men's  minds  the  severity  of  the  judgment  and 
the  preciousness  of  the  day  of  grace  which  still 
runs  on,  we  may  learn  that,  witli  the  possession 
of  Canaan,  neither  the  blessedness  of  Israel  nor 
the  teaching  of  God  came  to  an  end,  but  that 
there  still  remains  a  rest  for  the  people  of  God. 
[IIenustenbkrg  :  The  Psalm  has  its  full  signi- 
ficance for  the  Christian  Church,  inasmuch  as 
we  stand  in  the  same  relation  to  the  second 
coming  of  the  Lord,  of  whose  time  and  hour  wo 
know  nothing,  as  the  people  of  the  Old  Testa- 
ment did  to  the  first. — J.  F.  M.] 

HOMILETICAL   AND   PRACTICAL. 

There  is  reason  enough  for  duly  thanksgiving, 
but  is  there  delight  in  it? — Ii  is  a  telling  accu- 
sation of  our  forgetfuluess,  indolence,  and  in- 
gratitude that  we  need  to  be  called  upon  to 
praise  God. — All  worship  is  based  upon  an  ac- 
knowledgment of  the  Divine  majesty,  creative 
omnipotence,  and  watchful  love  of  the  Eternal. 
—  We  are  not  merely  to  feel  what  we  have  to 
thank  God  for  and  what  we  owe  to  Him,  but  to 
express  it  also  in  word  and  deed. — Thou  hast, 
perhaps,  a  desire  to  speak  with  God;  art  thou 
also  inclined  to  hear  and  to  obey  Him?  He  who 
would  come  into  the  rest  of  God,  must  hear  the 
voice  of  the  Good  Shepherd  and  feed  in  His  pas- 
tures as  a  member  of  His  flock. — We  are  to-day 
still  upon  our  pilgrimage;  to-day  we  hear  still 
the  voice  of  God;  to-day  we  can  still  seek  the 
face  of  the  Eternal  ;  why  then  do  so  many  wan- 
der about  in  the  wilderness  and  perish? — When 
God's  people  tempt  Him  instead  of  trusting 
linn,  they  will  not  stand  in  the  day  of  trial. 

Staukk  :  If  our  hearts  were  not  by  nature  so 
slow  to  serve  and  praise  God,  He  would  not  need 
to  awaken  and  encourage  us. — The  world  re- 
joices and  shouts  in  its  service  of  sin;  how  it 
puts  to  shame  the  children  of  God,  who  are  of- 
ten so  indolent  in  the  far  more  blessed  employ- 
ment of  praising  Him  ! — The  more  thou  wilt 
meditate  upon  the  greatness  of  our  God,  the 
more  tiny  and  insignificant  will  created  things 
and  thine  own  fancied  greatness  appear  in  thine 
eyes. — A  Christian  does  not  know  how  to  hum- 
ble himself  sufficiently  before  God  even  in  be- 
haviour. It  is  ever  with  him  as  with  the  Psalm- 
ist:  I  will  yet  be  more  vile  than  tins  before  the 
Lord  (2  Sam.  vi.  22). — The  whole  good  of  the 
believer  is  contained  in  one  word :  God  is  his 


506 


THE  FOURTH  BOOK  OF  PSALMS. 


God. — As  certain  as  are  the  oaths  of  Gol, 
■whereby  He  promises  life  and  blessedness  to  the 
penitent,  so  certain  are  those  by  which  He  an- 
nounces eternal  destruction  to  the  obstinate  un- 
godly. 

Frisch  :  God's  anger  falls  suddenly  ;  and  then 
it  is  too  late  to  do  what  is  not  already  done. — 
Tholdck:  God's  words  speak  loudly,  and  afford 
an  inexhaustible  subject  of  grateful  songs  of 
praise. — Guenther  :  A  rest  still  remains  even 
for  the  people  of  the  Dispersion,  but  the  way 
thither  lies  over  Golgotha. — Diedrich:  God 
Himself  is  the  Reck  on  which  our  salvation  rests, 
and  that  is  one  great  consolation,  for  if  it  rested 
on  our  own  strength,  it  would  be  a  tottering  sup- 
port.— Taube  :  God,  who  is  worthy  to  be  praised, 
who  has  led  the  people  of  His  pasture  to  Him- 
self through  the  acceptable  days  of  salvation, 
and  who  leeds  them  until  the  full  enjoyment  of 
the  eternal  Sabbath  rest,  calls  upon  us  to 
triumph  in  His  power  and  mercy  ;  but  the  warn- 


ing example  of  those  of  old,  the  shortness  of  to- 
day, the  sweeping  progress  and  terrible  deceit- 
fulness  of  sin,  the  labyrinth  of  errors  in  our 
own  hearts,  call  upon  us  o  exercise  aholy  fear  of 
the  Lord. 

[Matth.  Henry:  The  more  experience  we 
have  had  of  the  power  and  goodness  of  God,  the 
greater  is  our  sin  if  we  distrust  Him.  What, 
to  tempt  Him  in  the  wilderness  when  we  live 
upon  II  ini !  This  is  as  ungrateful  as  it  is  absurd 
and  unreasonable  — Hardness  of  heart  is  at  the 
bottom  of  all  our  distrusts  of  God  and  quarrels 
with  Him.  That  is  a  hard  heart  which  receives 
not  the  impressions  of  Divine  discoveries,  and 
conforms  not  to  the  intentions  of  the  Divine  will; 
which  will  not  melt,  which  will  not  bend. 

Hengstenberg  :  The  more  clearly  God  makes 
Himself  known,  the  more  base  is  our  conduct,  if 
we  only  put  Him  to  the  test  in  time  of  need  ;  as 
though  He  could  not  till  then  give  proof  of  His 
true  Divinity.— J.  F.  M.] 


PSALM  XCVI. 


1  O  sing  unto  the  Lord  a  new  song : 
Sing  unto  the  Lord,  all  the  earth. 

2  Sing  unto  the  Lord,  bless  his  name ; 
Shew  forth  his  salvation  from  day  to  day. 

3  Declare  his  glory  among  the  heathen, 
His  wonders  among  all  people. 

4  For  the  Lord  is  great,  and  greatly  to  be  praised : 
He  is  to  be  feared  above  all  gods. 

5  For  all  the  gods  of  the  nations  are  idols  : 
But  the  Lokd  made  the  heavens. 

6  Honour  and  majesty  are  before  him  : 
Strength  and  beauty  are  in  his  sanctuary. 

7  Give  unto  the  Lord,  O  ye  kindreds  of  the  people, 
Give  unto  the  Lord  glory  and  strength, 

8  Give  unto  the  Lord  the  glory  due  unto  his  name : 
Bring  an  offering,  and  come  into  his  courts. 

9  O  worship  the  Lord  in  the  beauty  of  holiness: 
Fear  before  him,  all  the  earth. 

10  Say  among  the  heathen  that  the  Lord  reigneth : 

The  world  also  shall  be  established  that  it  shall  not  be  moved 
He  shall  judge  the  people  righteously. 

11  Let  the  heavens  rejoice,  and  let  the  earth  be  glad  ; 
Let  the  sea  roar,  and  the  fulness  thereof. 

12  Let  the  field  be  joyful,  and  all  that  is  therein: 
Then  shall  all  the  trees  of  the  wood  rejoice. 

13  Before  the  Lord:  for  he  cometh, 
For  he  cometh  to  judge  the  earth : 

He  shall  judge  the  world  with  righteousness, 
And  the  people  with  his  truth. 


PSALM  XCVI. 


507 


EXEGETICAL    AND   CRITICAL. 

Contents  and  Composition  The  Psalm 
begins  by  calling  for  a  new  song,  so  that  the 
blessed  name  of  Jehovah  may  be  praised,  the 
salvation  of  God  be  daily  proclaimed  in  Israel, 
and  the  wonders  ot  His  majesty  made  known  to 
the  heathen  (vers  1-3)  This  exhortation  is 
justified  by  the  exaltation  of  Jehovah  as  the 
only  God  and  Creator,  and  who  yet  has  made 
His  sanctuary  the  glorious  place  of  His  self- 
revelation  (vers.  4-0).  Grounded  upon  this,  a 
call  is  addressed  to  the  nations  to  worship  this 
God  (vers.  7-'.)),  and  a  charge  given  to  the 
Israelites,  to  proclaim  among  the  heathen  thejoy- 
ful  message  of  His  coining  vers.  10-13),  when 
He  shall  appear  for  judgment,  and  yet  bring  with 
Him  blessings  for  the  whole  earth.  This  con- 
ception of  the  Theocracy  is  a  characteristic  of  the 
time  of  Is.  xl.-lxvi.  With  this  agrees  the  cir- 
cumstance, that,  t he  text  of  1  Chron.  xvi.  23  ff, 
where  the  same  song  is  repeated,  gives  evidence 
of  a  compilation  from  this  Psalm  and  passages  of 
others  ( Redding,  Obaeroationea de  Psalmis bis editis). 

According  to  this,  the  statement  of  the  Chroni- 
cler, to  the  effect  that  the  song  there  recorded 
was  sung  by  David  when  the  ark  was  transferred 
to  Zion,  is  devoid  of  support.  So  also  the  sup- 
position that  the  song  was  repeated  at  the  dedi- 
cation of  the  Second  Temple,  which  seeks  to 
reconcile  the  two  statements  of  the  superscription 
in  the  Septuagint:  "Psalm  of  David  when  the 
Temple  was  built  after  the  Captivity."  [Pe- 
rowne  remarks  that  the  second  part  of  this 
superscription  is  probably  correct,  as  indicating 
that  the  Psalm  was  composed  after  the  exile,  and 
for  the  service  of  the  Second  Temple.  On  the 
first  part  he  says:  "This  seems  to  contradict 
the  other,  but  was  no  doubt  occasioned  by  the  cir- 
cumstance that  this  Psalm  together  with  portions 
of  Ps.  cv.  and  cvi.  is  given  with  some  variations 
by  the  author  of  the  Book  of  Chronicles,  as  the 
Psalm  which  was  sung  when  the  ark  was  brought 
into  the  sanctuary  in  Zion."  Mr.  Perowne, 
therefore,  does  not  reconcile  the  contradiction, 
but  only  makes  it  more  apparent.  Hengstenberg 
holds  that  the  Chronicler  merely  says  that  David 
instituted  the  service  of  praise,  and  then  gives 
specimens  taken  not  from  David's  time,  but  from 
his  own.     See  Introd.  to  Ps.  cvi. — J    F.  M.]. 

Vers.  4  ff.  Gods.  The  context  shows  that  it  is 
neither  angels,  nor  rulers,  but  the  gods  of  the 
heathen  who  are  meant.  Of  these  there  is  pre- 
dicated not  only  impotence  but  non-existence, 
nothingness  (Lev.  xix.  4  ;  xxvi.  1  ;  Isa.  xli.  44), 
by  an  expression  which,  in  accordance  with  the 
play  on  the  words,  may  be  rendered  :  idols,  but 
which  is  stronger  than:  no  gods,  (Deut.  xxxii. 
21),  and:  useless  creatures.  The  Sept.  give 
daifidvia  as  exhibiting  the  nature  of  the  heat  lien 
gods,  according  to  the  opinions  current  in  their 
time.  Elsewhere  they  render:  etdu/Uz  and 
ft&Ttua,  Zech.  xi.  17.  These  images  of  delusion 
could,  by  way  of  personification,  be  addressed 
and  called  upon  to  act  (Ps.  xcvii.  7).  But  they 
are  not  thereby  made  to  pass  from  the  sphere  of 
mythological  existence.  Even  heaven  and  earth, 
mountain  and  sea,  forest  and  field,  are  called 
upon  to  listen  to  the  announcement,  to  share  in 


the  joy,  to  clap  their  hands  (Ps  xcviii.  8;  Isa. 
xliv.  23;  lv.  12),  and  that  upon  the  ground  of 
the  close  analogy  between  nature  and  history. 
This  is  especially  frequent  in  the  Prophets,  but 
occurs  often  also  in  the  Psalms,  yet  not  as  a  cur- 
rent formula  or  established  phrase  (Hupfeld), 
but  as  a  lyrical  echoing  of  prophetic  conceptions, 
and  therefore  full  of  resemblances  and  quota- 
tions, yet  without  being  a  spiritless  imitation. 
Even  vers.  7-'.>,  which  are  an  echo  of  Ps.  xxix. 
12,  have  significant  peculiarities  of  their  own.  In 
ver.  9,  instead  of:  in  holy  array  [E.  V.,  beauty 
of  holiness],  the  Sept.  has  both  here  and  in 
1  Chron.  xvi,  in  the  courts  of  the  sanctuary  The 
sanctuary  mentioned  in  ver.  0  b.  is  probably 
the  earthly  one  (comp.  Is.  lx).  The  Chronicler 
has  differently,  strength  and  joy  are  in  His 
place.  This  might  more  naturally  refer  to  the 
heavenly  place,  but  it  is  evidently  connected 
with  his  historical  treatment  of  this  poem,  with 
which  he  has  united  a  passage  taken  from  Ps. 
cv.  Many  psalters  add  to  ver.  10  a  the  addi- 
tion: a  ligno,  upon  which  an  author  so  early  as 
Justin  lays  great  stress.  [On  ver.  13,  Alex- 
ander: "The  use  of  the  word  people  in  the  com- 
mon version  of  the  last  clause,  obscures  the 
sense  by  seeming  to  apply  the  verse  to  Israel, 
whereas  it  is  expressly  applied  in  the  original  to 
the  nations  generally  Even  the  truth  or  faithful- 
ness of  God,  which  commonly  denotes  His  vera- 
city in  fulfilling  His  promises  to  the  chosen  peo- 
ple, has  here  a  wider  sense,  as  opposed  to  the 
dishonesty  or  partiality  of  human  judges.  In  the 
parallel  passage  (1  Chron.  xvi.  33)  the  emphatic 
repetitions  in  the  first  clause  and  the  whole  of  the 
last  clause,  are  omitted,  perhaps  because  so 
striking  and  sonorous  a  conclusion  would  not 
have  been  appropriate,  when  another  Psalm  was 
to  be  added."— J.  F.  M.] 

DOCTRINAL    AND    ETHICAL. 

1.  Every  new  manifestation  of  the  truth  of  God 
in  testimony  of  His  power  and  mercy,  deserves 
a  new  song  By  the  former  both  the  earlier 
revelation  is  confirmed,  and  progress  in  the  his- 
tory of  redemption  effected,  by  the  latter  the 
acknowledgment  is  both  expressed  and  made 
more  widely  known  The  song  is  therefore 
partly  a  hymn  and  partly  a  sermon,  and  in  each 
relation  is  adapted  both  to  edify  the  Church  and 
to  awaken  the  heathen. 

2.  The  worship  of  Jehovah  is  destined  to  be 
extended  over  the  whole  earth.  The  means  or- 
dained for  the  fulfillment  of  that  end.  are  the  pro- 
clamation of  the  joyful  message  of  the  Lord's 
coming  among  all  tribes  and  to  all  generations 
of  men.  The  right  to  this  is  based  upon  the 
holy  majesty  of  Jehovah,  as  the  only  real  and 
true  God.  To  this  right  corresponds  the  duty  of 
worshipping  in  holy  attire,  which  lias  its  crown- 
ing manifestation  in  the  public  services  of  the 
Church,  The  fulfilment  of  these  obligations  is 
hound  up  witli  the  progress  of  God's  kingdom  on 
earth,  and  on  account  of  the  condition  of  the 
world,  bears  in  one  relation  the  form  of  a  judg- 
ment, and  in  another,  that  of  a  course  of  educa- 
tion of  the  nations.  The  development  of  the 
Theocracy  stands  therefore  in  closest  connection 
with  the  salvation  of  the  world,  and  the  history 


508 


THE  FOURTH  BOOK  OF  PSALMS. 


of  the  Church,  but  depends  throughout  on  the 
revelation  of  God's  glory,  which  has  its  appro- 
priate times  and  historical  stages. 

HOMILETICAL    AND    PRACTICAL. 

Every  advance  which  is  made  in  the  kingdom 
of  God  is  a  blessing  to  the  world.  It  therefore 
becomes  the  Church  to  rejoice  over  it,  to  pray 
for  it,  and  to  work  for  it. — God  does  not  weary 
in  blessing,  but  thanksgiving  is  often  unpleasant 
to  us,  and  the  service  of  God  a  burden. — The 
eternal  mercy  of  God  may  be  praised  with  old  or 
with  new  songs,  provided  only  that  it  be  done  by 
a  heart  which  has  received  a  new  impression  of 
the  glory  of  God. — The  work  of  missions,  even 
though  prosecuted  by  individuals,  is  the  duty  of 
the  whole  Church,  and  the  cause  of  the  Lord  our 
God. — The  heathen  world  is  great,  its  conversion 
goes  slowly  forwards,  the  work  of  laboring  for 
it  is  difficult,  but  the  will  of  God  is  plain,  the  as- 
sistance of  God  powerful,  the  blessing  of  God 
certain. — The  coming  of  the  Lord:  (1.)  as  the 
object  of  our  hope  ;  (2.)  as  matter  of  our  preach- 
ing :   (3.)  as  source  of  our  joy. 

IStarke  :  The  new  song  demands  a  new  heart 
and  a  ready  tongue.  It  has  for  its  ground  the 
real  enjoyment  of  the  purchased  blessings  of^re- 
dempti'on. — He  who  has  become  truly  a  subject 
of  Christ's  kingdom  of  grace,  burns  with  desire 
to  bring  others  also  within  it,  and  proclaims  by 
word  and  life  the  glory  of  God  his  King,  and  the 
blessedness  of  his  fellow-citizens.— The  true  kind 
of  joy  is  that  which  is  expressed  before  the 
Lord. 


Frisch  •  He  whose  undertakings  succeed 
should  give  only  God  the  glory. — Tholuck:  The 
proclamation  of  the  undivided  dominion  of  the 
Lord,  is  a  subject  of  rejoicing  in  which  even  life- 
less nature  must  receive  a  tongue  and  praise 
Him. — Taube  ■  The  new  salvation  gives  a  new 
heart,  and  a  new  heart  gives  a  new  song  — What 
human  sin,  as  a  destroying  power,  shakes  even 
to  its  foundation,  receives,  when  judgment  is  led 
forth  to  victory,  its  immovable  support  from  the 
sin-conquering  and  therefore  delivering  right- 
eousness of  the  Lord,  and  converted  souls  praise 
thenceforward  the  God  of  order  and  of  peace. 

[Matth.  Henry-  In  God  there  is  everything 
that  is  awful,  and  yet  everything  that  is  amiable. 
If  we  attend  Him  in  His  sanctuary  we  shall  be- 
hold His  beauty,  for  God  is  Love  ;  and  experience 
His  strength,  for  He  is  our  Rock. 

Scott  :  If  we  are  ready  for  the  coming  of  the 
Lord,  let  us  bless  His  name,  bear  up  cheerfully 
under  our  difficulties,  endeavor  to  promote  the 
peace  and  enlargement  of  His  kingdom,  and  in 
our  proper  place  and  doing  our  proper  work,  let 
us  be  as  faithful  servants  who  are  habitually  ex- 
pecting and  desiring  the  coming  of  their   Lord. 

Barnes:  Whatever  makes  the  world  attrac- 
tive; whatever  beautifies  and  adorns  creation, 
has  its  source  in  God;  it  proceeds  from  Him. 
Whatever  there  is  of  power  to  reform  the  world 
and  convert  sinners ;  whatever  there  is  to  turn 
men  from  their  vicious  and  abandoned  course  of 
life  ;  whatever  there  is  to  make  the  world  better 
and  happier,  proceeds  from  the  "  sanctuary  " — 
the  Church  of  God.— J.  F.  M.] 


PSALM  XCVIL 

1  The  Lord  reigneth  ;  let  the  earth  rejoice ; 
Let  the  multitude  of  isles  be  glad  thereof. 

2  Clouds  and  darkness  are  round  about  him  : 
Righteousness  and  judgment  are  the  habitation  of  his  throne. 

3  A  fire  goeth  before  him, 

And  burnetii  up  his  enemies  round  about. 

4  His  lightnings  enlightened  the  world  : 
The  earth  saw  and  trembled. 

5  The  hills  melted  like  wax  at  the  presence  of  the  Lord, 
At  the  presence  of  the  Lord  of  the  whole  earth. 

6  The  heavens  declare  his  righteousness, 
And  all  the  people  see  his  glory. 

7  Confounded  be  all  they  that  serve  graven  images, 
That  boast  themselves  of  idols  : 

Worship  him,  all  ye  gods. 


PSALM  XCVII. 


509 


8  Zion  heard,  and  was  glad; 

And  the  daughters  of  Judah  rejoiced 
Because  of  thy  judgments,  O  Lord. 

9  For  thou,  Loud,  art  high  above  all  the  earth 
Thou  art  exalted  far  above  all  gods. 


10  Ye  that  love  the  Lord,  hate  evil : 
He  preserveth  the  souls  of  his  saints  ; 

He  deliverelh  them  out  of  the  hand  of  the  wicked. 

1 1  Light  is  sown  for  the  righteous, 

And  gladness  for  the  upright  in  heart. 

12  Rejoice  in  the  Lord,  ye  righteous ; 

And  give  thanks  at  the  remembrance  of  his  holiness. 


EXEGETICAL   AND    CRITICAL. 

Contents  and  Division. — The  appearing  of 
Jehovah  as  the  heavenly  judge  is  announced,  to- 
gether with  His  coming  forth  as  the  King  of 
glory  for  the  salvation  ami  joy  of  many  upon 
earth  (vers.  1-3).  His  awful  majesty,  in  its  sig- 
nificance as  related  to  the  universal  world,  has 
revealed  itself  (4-6)  to  the  joy  of  Israel  and  the 
shame  of  idol-worshippers  (,7-9),  which  result  is 
to  serve  as  a  warning  as  well  as  a  consolation  to 
the  righteous  (10-12).  The  use  of  the  praste- 
rite  in  the  second  and  third  strophes  must  not  be 
disregarded.  [Perownb  :  "  The  use  of  the  past 
tenses  in  vers.  4-8  and  particularly  the  vivid 
language  of  ver.  8  are  most  naturally  explained 
as  occasioned  by  some  historical  event,  some  great 
national  deliverance  or  triumph  of  recent  occur- 
rence, such,  for  instance,  as  the  overthrow  of  Ba- 
bylon and  t  lie  restoration  of  the  Theocracy. "-J.  F. 
M  ]  Nor  are  we  to  overlookthecircumstance  that 
as  in  Ps.  1.  the  description  is  borrowed  from  the 
Theophany  on  Sinai.  On  account  of  the  charac- 
ter of  the  Psalm,  so  fruitful  in  great  truths  and 
80  universal  in  its  application,  it  is  eminently 
suited  to  represent  typically,  not  all  the  manifes- 
tations of  God's  judicial  and  delivering  power 
generally,  as  the  thunder,  for  example,  in  Ps. 
xviii.  does,  but  those  which  in  the  history  of  the 
Theocracy  bear  an  epoch-making  character.  On 
account  of  the  numerous  reproductions  of  pas- 
sages in  older  Psalms,  and  its  affinity  with  an- 
nouncements in  the  Second  Partof  Isaiah,  we  are 
not  justified  in  assigning  it  to  the  time  of  David, 
in  accordance  with  the  superscription  in  the 
Sept. :  "  By  David,  when  his  land  was  restored  to 
rest"  (Jerome,  Hilary  and  others.  Clauss).  The 
time  of  the  Maccabees  (Venema,  Hitzig,  Olshau- 
sen)  is  too  late.  It  could  scarcely  have  been  oc- 
casioned by  any  victory  of  the  Israelites  (Mun- 
tinghe).  But  such  an  event  as  the  restoration  of 
the  Theocracy  alter  the  fall  of  Babylon  (Ewald) 
is  most  readily  suggested.  Only  we  must  not 
refer  it  specially  to  the  dedication  of  the  second 
Temple  (Rosenm.),  but,  as  in  the  whole  group  of 
which  this  Psalm  forms  a  member,  we  must  hold 
to  its  connection  with  the  circle  of  prophecy  fol- 
lowing the  Exile  (Del.),  which  is  concerned  es- 
pecially with  the  coming  of  the  great  and  terrible 
day  of  the  Lord.  Hupfeld  regards  this  Psalm  as 
without  historical  occasion,  but  as  being  a  free, 
poetical  working  up  of  current  images  and  forms 
of  expression.     This  is  the  extreme  opposite  of 


the  Messianic  view,  which  understands  the 
proeterites,  employed  prophetically,  as  describing 
the  end  of  the  world  and  its  final  judgment  (the 
Rabbins,  and  many  older  expositors). 

Vers.  1  f.  The  isles  are  mentioned  also  in 
Ps.  lxxii.  10,  as  bringing  tribute  to  the  King  of 
the  kingdom  of  God,  but  after  Isa.  xli.  they  ap- 
pear frequently  as  representing  the  countries 
outside  of  the  Promised  Land,  stretching  even 
to  the  furthest  unknown  limits  of  t lie  world,  as 
also  the  inhabitants  of  those  countries.  Hence 
the  predicate:  the  many,  is  not  superfluous. 
[This  construction  is  unnecessary.  It  is  better 
to  take,  as  most  do,  the  adjective  as  qualifying 
the  noun  directly.  "The  many  islands" — the 
multitude    of  the   islands. — Iu   ver.  2  the  E.  V. 

rendering  of  Jl 70 :  "habitation,"  is  accompa- 
nied by  the  marginal  alternative  "establish- 
ment." Dr.  Alexander  prefers  to  retain  the 
former.  If  we  give  to  the  latter  idea  its  more 
definite  expression:  "support,"  we  find  that 
both  meanings  may  be  defended  by  derivation 
and  usage.  But  the  second  gives  a  clearer  as 
well  as  more  vivid  and  pleasing  s  nse.  Perowne, 
Noyi's,  and  Barnes  favor  it,  following  the  great. 
majority  of  German  critics.  Dr.  Moll  trans! 
Saule  ;  Dclitzsch  :  Pfeiler;  Hengstenb. :  J- 
The  last,  expressing  the  idea  of  a  groundwork 
or  basis,  serves  to  bring  the  various  shades  of 
meaning  into  closer  relation,  and  probably  besl 
expresses  the  meaning  of  the  original — J.  F.  M.] 
Vers.  7  ft'.  The  Elohim  have  here  also  in  ac- 
cordance with  the  Sept.  been  erroneously  re- 
garded as  angels.  It  is  doubtful  whether  ver.  7 
c.  ought  to  be  taken  as  an  imperative  (Septung., 
Syr.,  Hengst.,  Hupfeld),  or  as  a  prseterite  (Dei., 
Hitzig). — In  ver.  11  the  light  is  not  viewed  as 
seed,  in  allusion  to  a  re-emergence  from  dark- 
ness (most,  of  the  ancients),  but  as  being  sea 
upon  the  way  of  life  which  is  trodden  hy  the 
righteous.  "  Light  is  said  to  be  sown  when  the 
rising  sun  diffuses  his  rays  plentifully  in  all  di- 
rections "  (Venema).  [Alexander  unites  the 
idea  of  productiveness  to  this. — J.  F.  M.] 
ancient  translators  have  probably  confounded 
>,_,1  with  nil:  to  rise  (Ps.  cxii.  4,  com j>.  Prov. 
xiii.  It),  unless  they  read  the  latter,  which  is  in- 
deed found  in  some  codices. 

DOCTRINAL   AND   ETHICAL. 
1.  God  will  not  only  have  it  preached  that  lie  is 


510 


THE  FOURTH  BOOK  OF  PSALMS. 


the  King  ami  Judge  of  the  world,  He  also  makes 
men  actually  sensible  of  tins  truth  by  historical 
proofs  of  His  majesty.  These  are  to  one  class  a 
source  of  delight,  and  to  another  a  source  of  ter- 
ror, according  to  their  attitude  with  regard  to 
this  revelation  of  that  God  who  is  infinitely  ex- 
alted above  all  the  world  and  its  vain  gods.  The 
vision  of  Him  is  indeed  not  vouchsafed  to  mor- 
tals, but  His  presence  may  be  traced,  His  coming 
watched  for,  and,  at  the  same  time,  His  essential 
character  discoverable.  For  the  fire  which 
blazes  forth  from  the  cloudy  darkness  which 
conceals  Him,  and  yet  makes  Him  known  as  the 
Almighty  King  of  Heaven,  consumes  not  the 
righteous  but  the  unrighteous,  and  manifests 
the  infallible  righteousness  of  this  supreme 
Judge  of  the  whole  world,  who  has  established 
His  throne  upon  justice  and  righteousness. 

2.  The  announcement  that  the  Eternal  has  re- 
vealed Himself  to  the  world  and  iu  the  Church, 
must  be  based  upon  these  facts,  must  expound 
them  also  and  apply  them,  in  a  word,  turn  them 
theoretically  and  practically  to  account.  For  the 
righteousness  of  God,  which,  descending  from 
heaven,  is  announced  and  operates  on  earth,  em- 
braces the  whole  world,  separates  those  who 
love  Him  from  the  wicked,  and  rewards  every 
man  according  to  his  works. 

HOMILETICAL   AND   PRACTICAL. 

The  revelation  of  God's  glory  in  the  word  of 
truth,  in  the  reign  of  righteousness,  and  in  the 
workings  of  grace. — That  which  to  the  righteous 
is  comforting  and  the  source  of  holy  joy,  is  to 
the  wicked  dreadful,  and  the  object  of  unceasing 
fear  ;  therefore  they  would  like  best  not  to  hear 
or  see  anything  of  it. — There  may  be  darkness 
in  heaven  and  upon  the  earth,  but  a  light  is 
never  wanting  to  the  righteous,  and  it  never  be- 
comes converted  into  a  devouring  fire  for  them, 
as  it  does  for  the  ungodly. — The  Deliverer  and 
Judge  of  all  the  world  is  descending  from 
heaven:  let  all  the  righteous  sing  His  praise. 

Starke  :  Christ's  kingdom  is  one  of  joy  ; 
blessed  heart  which  has  its  portion  there  ! — The 


beginning  of  a  sinner's  conversion  is  fearful,  un- 
der the  terrors  of  the  law,  but  the  progress  and 
the  end  are  joyful,  under  the  consolations  of  the 
light  of  the  mercy  of  the  gospel. — He  who  will 
not  have  the  justification  of  faith,  must  have  the 
condemnation  of  unbelief. — Love  to  God  is  the 
true  source  ot  obedience  to  His  commands. — 
True  love  to  God  is  ever  united  with  hatred  of 
all  evil — Believers  have  here,  it  is  true,  only 
their  seed-time,  but  they  have  often  also  the  fair 
first-fruits  of  the  harvest. — The  joyfulness  of 
faith  under  suffering  is  not  the  privilege  of  every 
one,  yet  the  righteous  encourage  one  another 
thereto  assiduously  (2  Cor.  vi.  16). 

Frisch  :  If  thou  wouldst  be  a  citizen  of  God's 
kingdom  and  His  true  subject,  thou  must  also 
love  Him,  and  from  love  to  Him,  hate  what,  is 
evil ;  all  will  then  acknowledge  that  thou  dost 
belong  to  thy  Jesus. — Rieger  :  In  the  word  of 
the  kingdom  lies  all-abiding  joy,  and  by  it  we 
learn  to  praise  God's  holiness,  in  accordance 
with  which  He  extends  the  cause  of  that  king- 
dom far  beyond  the  expectations  of  all  men. — 
Guenther  :  Who  rules  the  world  ?  The  heathen 
say:  their  idols;  the  wicked:  the  devil;  un- 
believers: accident,  blind  chance,  or  iron  des- 
tiny. They  all  look  into  the  darkness. — How 
many  fancy  that  they  really  love  God  from  the 
heart,  and  yet  they  cannot  bring  themselves  to 
a  true,  decided  hatred  of  evil. — Diedricii  : 
When  God  breaks  suddenly  in  upon  men  with 
His  judgments,  then  even  fools  must  see  what 
they  would  not  believe,  that  the  God  of  the  poor 
and  distressed  is  eternal  Righteousness  and 
living  Omnipotence  itself. — Taube  :  The  right- 
eous government  of  the  Lord  :  a  terror  to  His 
enemies,  a  joy  to  Zion. — The  measure  of  love  to 
the  Loid  determines  the  measure  of  the  joy  that 
is  felt  in  Him,  and  both  attest  their  genuinene.ss 
and  purity  in  and  by  a  separation  from  sin. 

[Matt.  Henry:  Whatever  is  matter  of  our  re- 
joicing ought  to  be  matter  of  our  thanksgiving, 
and  especially  the  holiness  of  God. — The  joy  of 
the  saints  should  confirm  their  antipathy  to  sin, 
and  Divine  comforts  should  put  their  mouths  out 
of  taste  to  sensual  pleasures. — J.  F.  M.J 


PSALM  XCVIII. 


A  Psalm. 

0  sing  unto  the  Lord  a  new  song ; 
For  he,  hath  done  marvellous  things : 

His  right  hand,  and  his  holy  arm,  hath  gotten  him  the  victory. 
The  Lord  hath  made  known  his  salvation  : 

His  righteousness  hath  he  openly  shewed  in  the  sight  of  the  heathen. 
He  hath  remembered  his  merey  and  his  trulh  toward  the  house  of  Israel : 
All  the  ends  of  the  earth  have  seen  the  salvation  of  our  God. 


4  Make  a  joyful  noise  unto  the  Lord,  all  the  earth  : 
Make  a  loud  noise,  and  rejoice,  and  sing  praise. 


PSALM  XCVIII. 


511 


5  Sing  unto  the  Lord  with  the  harp  ; 
With  the  harp,  and  the  voice  of  a  psalm. 

6  With  trumpets  and  the  sound  of  cornet 

Make  a  joyful  noise  before  the  Lord,  the  King. 

7  Let  the  sea  roar,  and  the  fulness  thereof; 
The  world,  and  they  that  dwell  therein. 

8  Let  the  floods  clap  their  hands  : 
Let  the  hills  be  joyful  together 

9  Before  the  Lord  ;  for  he  cometh  to  judge  the  earth 
With  righteousness  shall  he  judge  the  world, 

And  the  people  with  ecpiity. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — This  Psalm  is 
furnished  merely  with  the  superscription  :  miz- 
mor,  and  is  ascribed  by  the  Sept.  and  Syriac 
versions  to  David.  It  agrees  most  closely  with 
Ps.  xcvi.  Yet  there  is  not  an  entire  absence  of 
peculiar  expressions,  to  which,  especially,  vers.  1 
c  and  8  belong.  The  wonderful  deeds  of  God  in 
behalf  of  His  people,  in  the  sight  of  all  the  nations, 
for  the  display  to  the  world  of  His  righteousness, 
mercy,  and  truth  towards  the  house  of  Israel, 
are  cited  here  also  in  order  to  justify  the  call 
sent  forth  for  the  praise  of  Jehovah.  This 
points  to  the  modes  of  expression  characteristic 
of  the  second  part  of  Isaiah,  with  reference  to  the 
restoration  of  the  people  after  the  judgment  de- 
creed upon  Babylon.  There  is  nothing  to  indi- 
cate decisively  a  later  period,  whether  a  victory 
over  the  Persians  (De  Wette),  or  that  Purim- 
festival  which  was  celebrated  after  the  victory 
(2  Maccab.  xv.  2<5),  to  which  the  other  Psalms 
are  supposed  to  relate  as  triumphal  songs  (Hit- 
Big).  For  the  clapping  of  the  hands  by  boys  at 
the  Purim-feast,  whenever  Haman  was  named, 
is  something  quite  different  from  the  clapping  of 
the  hands  figuratively  applied  in  ver.  8  to 
streams,  in  order  to  set  forth  the  joy  at  the 
appearance  of  God,  as  King  in  Zion,  before  the 
whole  world — a  joy  universally  felt.  The  refer- 
ence to  t  lie  song  oft  he  Israelites  after  their  depart- 
ure from  Egypt  (Syriac  version)  was  occasioned 
merely  by  the  mention  of  the  sea,  which  is  called 
upon  to  join  in  the  praise  of  God  for  His  won- 
derful deliverance  of  Israel,  accomplished  before 
the  eyes  of  the  heathen.  The  division  is  simple 
and  natural.  In  the  first  strophe  the  call  is 
justified  by  pointing  to  the  deeds  of  Jehovah, 
and  in  the  second  it  is  addressed  specially  to  the 
people,  the  Levites,  and  the  priests,  in  the  third 
it  is  presented  in  its  relations  to  the  world  in 
general. 

Vers.  1  ff.  His  right  hand  hath  helped  Him 
[E.  V.:  His  right  hand  .  .  .  hath  gotten 
Him  the  victory].  This  means  that  God  Him- 
self has  intervened,  and  that  decisively,  by  His 
immediate  miraculous  interference  (Is.  lix.  16  ; 
lxiii.  5)  and  by  His  holy  arm  (Is.  lii.  10).  [IV- 
rowne  prefers  to  render  :  "  have  gotten  Him  sal- 
vation" on  account  of  the  recurrence  of  a  noun 
from  the  same  root  in  vers.  2,  3,  where  this  is 
the  most  suitable  translation. —  J.  F.  M.]  The 
remembering  in  ver.  3,  expresses  more  than  re- 
taining in  the  memory,  as  contrasted  with  forget- 


ting (1  Sam.  i.  11).  It  alludes  to  the  fulfilment 
of  promises  given,  or  to  the  execution  of  reso- 
lutions taken,  as  contrasted  with  their  abandon- 
ment (Gen.  xxiv.  27).  [On  ver.  7  Hengstcn- 
berg :  ''The  roaring  suits  the  fulness  of  the  sea 
as  well  as  the  sea  itself;  it  is  used  in  Jobxxxix. 
25  of  the  loud  shout  of  the  human  voice." — J.  F. 
M.]  The  clapping  of  the  hamls  is  employed  as 
a  token  of  applause  and  an  expression  of  joy  at 
the  ascension  of  kings  (2  Kings  xi.  12  ;  Ps.  xlvii. 
2).  The  waves  of  the  sea  exalting  themselves 
are  represented  also  in  Hab.  iii.  10  as  hands 
stretched  forth  on  high. 

DOCTRINAL   AND   ETHICAL. 

1.  The  Church  can  be  helped  only  through  the 
Lord  its  God.  But  there  is  a  difference  between 
the  ordinary  means  of  grace  and  extraordinary 
help.  Since  God  employs  both  according  as  cir- 
cumstances require,  so  must  the  Church,  while 
awaiting  the  latter,  not  neglect  the  former.  She 
is,  by  such  a  course,  strengthened  in  hope  as 
well  as  in  patient  waiting,  and  is  both  rendered 
better  fitted  to  praise  God's  wonders,  and  en- 
couraged to  engage  in  such  praise. 

2.  The  wonders  of  God  among  His  people  are 
primarily  designed  for  them,  and  earnestly  di- 
rected to  their  deliverance.  But  they  are  not  to 
be  restricted  to  that  nation,  nor  to  be  turned  to 
the  account  of  selfishness.  And  therefore  some 
of  them  are  performed  before  the  eyes  of  the 
whole  world,  and  are  also  to  be  made  known  to 
i Iw  heathen,  in  order  that  they  may  redound  to 
the  good  of  ttle  world,  and  that  God  may  be 
praised  among  all  nations,  when  He  shall  have 
changed  the  desolated  earth  by  righteousness 
and  justice  into  an  abode  of  salvation   and  joy. 

HOMILETICAL   AND   PRACTICAL. 

What  God  does  is  not  merely  done  rightly; 
what  He  has  done  in  Zion  must  promote  also  the 
good  of  the  whole  world. — The  renovation  of  the 
earth  by  God's  coming,  so  as  to  be  changed  into 
the  seat  of  His  kingdom. — Why  is  it  that  the 
songs  in  praise  of  God  are  ever  becoming  less 
frequent  among  us?  Great  and  special  blessings 
deserve  great,  special,  and  most  fitting  thanks. — - 
The  victory  which  Christ  has  gained,  and  the  de- 
liverance which  He  sought  to  achieve,  will  he 
blessings  to  us,  if  we  believe  in  Him,  since  it 
was  for  our  sakes  that  He  undertook  this  war  — 
Christ  has  gained  the  victory  with  His  own  arm  j 
therefore  all  merit  on   the  part   of  the    Church 


512 


THE  FOURTH  BOOK  OF  PSALMS. 


and  all  her  own  good  works  are  excluded. — Where 
Christ's  kingdom  breaks  forth  mightily  in  praise, 
it  requires  a  very  strong  influence  to  make  itcease. 
[Matt.  Henry  :  Converts  sing  a  new  song, 
very  different  from  what  they  had  sung  ;  they 
change  their  wonder  and  change  their  joy,  and 
therefore  change  their  note.  If  the  grace  of 
God  put  a  new  heart  into  our  breast,  it  will 
therewith  put  a  new  song  into  our  mouths. 


Barnes  :  One  cannot  read  this  Psalm  without 
being  a  happier  man  ;  without  lofty  views  of 
God  ;  without  feeling  that  He  is  worthy  of  uni- 
versal praise  ;  without  recognizing  that  he  is  in 
a  world  where  the  mind  shouli  be  joyful;  that 
he  is  under  the  dominion  of  a  God  whose  reign 
should  fill  the  mind  with  gladness.  —  J. 
F.  M.] 


PSALM  XCIX. 

The  Lord  reigneth  ;  let  the  people  tremble : 
He  sitteth  between  the  cherubim ;  let  the  earth  be  moved. 
The  Lord  is  great  in  Zion  ; 
And  he  is  high  above  all  the  people. 
Let  them  praise  thy  great  and  terrible  name; 
For  it  is  holy. 

The  king's  strength  also  loveth  judgment ; 

Thou  dost  establish  equity, 

Thou  executest  judgment  and  righteousness  in  Jacob. 

Exalt  ye  the  Lord  our  God, 

And  worship  at  his  footstool ; 

For  he  is  holy. 

Moses  and  Aaron  among  his  priests, 

And  Samuel  among  them  that  call  upon  his  name  ; 

They  called  upon  the  Lord,  and  he  answered  them. 

He  spake  unto  them  in  the  cloudy  pillar : 

They  kept  his  testimonies, 

And  the  ordinance  that  he  gave  them. 

Thou  answeredst  them,  O  Lord  our  God : 

Tnou  wast  a  God  that  forgavest  them, 

Though  thou  tookest  vengeance  of  their  inventions. 

Exalt  the  Lord  our  God, 

And  worship  at  his  holy  hill ; 

For  the  Lord  our  God  is  holy. 


EXEGETICAL  AND  CRITICAL. 

Contents  and  Division. — The  three  timesholy 
is  sounded  here  in  the  confessing  Church  upon 
earth,  as  in  Is.  vi.  it  is  represented  as  being 
sung  in  heaven  by  angels.  It  divides  the  Psalm 
into  three  parts,  the  refrain  being  somewhat 
lengthened  in  each  repetition.  First,  there  is 
an  acknowledgment  of  the  manifestations  of 
Jehovah's  kingly  might  in  heaven  and  upon 
earth,  which  makes  the  world  tremble,  and  is 
■worthy  to  evoke  praise  to  this  exalted  Ruler  and 
His  mighty  name.  To  this  is  attached  the  sim- 
ple acknowledgment   of  His   holiness.     This  is 


then  connected  with  the  worship  of  Jehovah  on 
the  steps  of  His  throne,  as  the  King  who  has  es- 
tablished the  Theocracy  in  Israel.  Finally, 
both  the  place  of  worship  and  the  object  to  whom 
it  is  due  are  particularly  described,  after  it  had 
been  shown  from  the  history  of  Israel  previous 
to  the  establishment  of  the  Monarchy,  that  God's 
kingdom  is  not  dependent  upon  the  existence  of 
earthly  kings,  but  is  regulated  in  accordance 
with  a  course  of  action,  in  harmony  with  its  true 
nature,  both  on  the  part  of  the  Church  and  on 
the  part  of  God.  This  analysis  and  view  of 
the  Psalm  avoids  the  difficulties  and  artificial 
character  of  the  usual  division  into  two  parts,  to 
which  Hengstenberg  also  adheres,  except  that  he 


PSALM  XCIX. 


513 


regards  ver.  1  as  the  Theme  prefixed.  Hupfeld 
also  finds  a  reference  to  the  history  of  the  lead- 
ing through  the  desert,  as  in  Ps.  xcv.  and  lxxxi., 
joined  to  an  appeal  to  the  people  of  Israel  to 
praise  Jehovah  as  the  mighty  and  dreadful  King 
of  the  world,  who  also  loves  that  justice  which 
He  has  established  and  administered  among  His 
people.  The  exact  point  of  view  of  this  allusion 
and  its  connection,  both  internal  and  with  the 
first  part,  is,  according  to  him,  rather  obscurely 
expressed.  The  threefold  division  of  Bengel 
and  his  school,  approved  by  Delitzsch,  according 
to  which  the  Lord  is  praised  as  lie  that  is  com- 
ing, He  who  is,  and  lie  who  was,  is  open  to  the 
same  objections.  Our  view  agrees  more  closely 
with  the  text,  explains  the  mention  of  the  three 
most  important  men  in  the  Theocracy  before  the 
time  of  David,  and  preserves  for  the  Psalm  its 
peculiar  character,  which  indicates  decisively  its 
position  in  the  period  after  the  destruction  of  the 
kingdom.  That  the  ark  of  the  covenant  was 
still  in  existence  at  that  time,  according  to  vers. 
1  and  5,  and  that  therefore  this  Psalm,  with  its 
whole  cycle  and  the  second  part  of  Isaiah,  is  to  be 
assigned  to  a  period  preceding  the  Exile  (Heng- 
stenberg)  is  not  an  "indisputable  fact,"  but  an 
unsupported  inference.  [Pcrowne,  who  does 
not  attempt  to  settle  the  time  of  composi- 
tion, remarks  on  the  character  and  position  of 
the  Psalm :  "  This  is  the  last  of  the  series  of 
royal  Psalms,  of  Psalms  which  celebrate  the 
coming  of  Jehovah  as  King.  The  first  of  this 
series  is  the  93d.  The  99th,  like  the  93d  and 
97th,  opens  with  the  joyful  announcement  that 
Jehovah  is  King,  and  then  bids  all  men  fall 
down,  and  confess  His  greatness,  and  worship 
Him  who  alone  is  holy.  Both  the  first  and  the 
last  of  the  series  celebrate  the  kingly  majesty 
and  the  holiness  of  Jehovah,  and  also  the  holi- 
ness of  His  worship.  In  this  Psalm,  the  true 
character  of  His  worshippers  as  consecrated 
priests,  holy,  set  apart  for  His  service,  is  illus- 
trated by  the  example  of  holy  men  of  old,  like 
Moses,  Aaron,  and  Samuel." — J.  F.  M.] 

Vers.  1  ff.    Throned  upon  the  cherubim. 
[E.  V.  he  sitteth  between  the   cherubim].     The 

participle  is  dependent  upon  the  preceding  1]70 
as  defining  the  nature  and  manner  of  Jehovah's 
reign  (Olshausen).  The  expression  itself  always 
denotes  a  manifestation  of  the  kingly  majesty  of 
Jehovah  in  the  world  (see  on  Ps.  xviii.  11) 
whether  it  be  from  heaven  or  out  of  Zion,  and  is 
connected  with  the  belief,  not  merely  of  the  iden- 
tity of  the  heavenly  King  and  the  God  who  was 
adored  in  Zion,  but  also  of  His  presence  in  Israel. 
The  Cherubim  are  represented,  therefore,  as 
being  both  over  the  ark  of  the  covenant  and  in 
the  chariot  of  heaven,  and  in  the  temple  also  in 
various  forms,  and  if  the  term  is  applied  also  to 
the  place  of  the  throne  over  the  ark  of  the  cove- 
nant, and  derives  its  most  frequent  application 
therefrom,  the  usage  of  this  expression,  which 
had  become  an  established  designation  of  God  in 
His  definite  relation  to  the  world  and  the  history 
of  the  Theocracy,  Ps.  lxxx.  3,  can  no  longer  be 
urged  in  proof  of  the  actual  contemporaneous 
existence  of  the  ark  of  the  covenant. 

Ver.  5.     The   footstool    in  ver.   5    is   to   be 
viewed   in    the   same   way,    although   it  is    not 
33 


distinguished  as  an  object  of  adoration,  by 
means  of  a  rhetorical  figure  (Hupfeld),  but 
aa  the  place  where  it  is  ottered,  in  allusion  to 
prostration  upon  the  steps  of  the  throne.  The 
expression  might,  it  is  true,  be  referred  to  the 
covering  of  the  ark  of  the  covenant  (Pa.  exxxii. 
7,  8  ;  1  Chron.  xxviii.  2)  and  it  is  such  a  general 
one,  that  it  may  characterize  even  the  whole 
earth  in  relation  to  heaven,  the  throne  of  that 
God  who  rules  the  world  and  fills  all  space  (Is. 
lxvi.  1).  But  here,  as  ver.  9  shows,  it  denotes 
the  sanctuary  at  Jerusalem  (Lam.  ii.  1)  as  the 
dwelling  of  God,  where  He  has  Ilis  throne  (Ps. 
v.  8;  exxxviii.  2)  and  the  place  of  His  feet  (Is* 
lx.  13;  Ezek.  xliii.  7),  without  implying  thereby 
the  existence  of  the  ark  of  the  covenant. 

Ver.  4.  And  the  might  of  a  King  who 
loveth  justice  [E.  V.:  The  king's  strength 
also  loveth  judgment].  The  connection  by 
"and"  does  not  contain  any  convincing  ground 
for  the  assumption,  that  the  sentence  continues 
to  enumerate  objects  of  praise  (Isaaki,  liosen- 
miiller  and  others)  and,  accordingly,  that  ver. 
3b,  is  a  parenthesis  (Do  Wette,  Hengst.).  This 
would  destroy  the  strophical  structure.  Nor 
does  it  justify  us  in  detaching  this  member  of  the 
verse  from  the  following  as  an  independent  sen- 
tence, or  in  considering  it  as  a  parallel  confes- 
sion to  the  words  that  refer  to  the  holiness  of 
Jehovah  (or  His  person).  According  to  the  last 
view,  T>?  is  taken  inadmissibly  as  denoting 
majesty,  and  the  article  is  supplied,  thus  afford- 
ing the  rendering:  the  majesty  of  the  king  is 
loving  justice.  (The  ancient  translators  and  ex- 
positors). Nor  can  we  regard  the  abstract  as 
an  adjective:  the  strong  king  (Hupfeld).  The 
position  of  the  words  favors  the  view  that 
"loving  justice"  is  a  relative  clause  (Chald., 
Aben  Ezra,  Delitzsch,  Ilitzig),  and  that 
"  might  "  is  the  accusative  of  the  object  preced- 
ing its  verb.  The  idea,  that  with  this  King 
omnipotence  and  righteousness  are  inseparable, 
is  retained;  but  it  is  placed  in  direct  connection 
with  the  actual  verification  of  that  truth,  which 
is  the  occasion  and  subject  of  this  Psalm,  and 
by  which  the  might  or  strength  of  the  King  is 
confirmed,  as  elsewhere  His  throne  is  said  to  be, 
(Ps.  ix.  8 ;  2  Sam  vii.  13;  1  Chron.  xvii.  12). 
Jehovah  has  administered  justice  and  righteous- 
ness in  Jacob  by  means  of  the  Theocracy.  [The 
author  renders  accordingly  :  And  the  might  of 
the  king,  who  loveth  righteousness,  hast  thou 
established  in  uprightness;  justice  and  right- 
eousness hast  thou  fulfilled  in  Jacob. — J.  F.  M.]. 
Ver.  6  ff.  Moses  twice  performed  acts  essen- 
tially priestly  (Ex.  xxiv.  and  xl.  22  f,  comp. 
Lev.  viii),  at  the  ratification  of  the  covenant, 
and  at  the  consecration  of  the  priests.  For 
this  reason  he  could  the  more  readily  be  placed 
here  among  the  priestly  mediators.  Among 
the  suppliants  Samuel  is  given  the  prominence 
(1  Sam.  vii.  8  f.;  xii.  16  f.;  Sirach  xlvi.  161'.). 
But  he  too  offered  sacrifices  and  blessed  the 
offerings  (1  Sam.  ix.  18),  as  Moses  also  prayed 
mightily  (Ex.  xvii.  lit'.;  xxxii.  30  f. ;  Ps.  cvi. 
23).  [Hkxustenbeko :  "The  whole  passage  pro- 
ceeds upon  the  view  that  the  communication  of 
new  precepts  and  rules  of  life  shall  be  bound  up 
with  the  future  glorious  revelation  of  the  Lord. 
The  people   are  here  told   how   they  may    gain 


514 


THE  FOURTH  BOOK  OF  PSALMS. 


participation  in  this.  Participation  in  the  new 
covenant  is  the  reward  of  faithfulness  to  the  old. 
If  we  observe  the  commandments  of  God,  we 
shall  receive  the  commandments  of  God,  and  with 
them  salvation."— J.  F.  M.].  On  the  cloudy 
pillar  see  especially  Numb.  xii.  5,  and  Ex. 
xxxiii.  7.  [Ver.  7.  Alexander  :  "The  pronoun  in 
the  first  clause  {them),  can  only  refer  to  Moses, 
Aaron,  and  Samuel,  in  the  second  it  is  applicable 
both  to  them  and  to  the  people  ;  in  the  third  it 
relates  to  the  latter  exclusively." — J.  F.  M.]. 

DOCTRINAL    AND     ETHICAL. 

1.  God  makes  known  by  deeds  of  kingly  might, 
what  He  is,  a  King  above  all  kings,  and  will 
be  regarded  and  acknowledged  as  such  on  earth 
as  in  heaven.  Therefore  He  insists  upon  the 
honor  of  His  name,  in  which  He  reveals  the 
august  majesty  of  His  being,  and  will  have  it 
regarded  as  holy,  as  He  Himself  is  holy. 

2.  But  God  shows  His  pre-eminent  kingly  glory 
not.  only  in  manifestations  of  His  might,  which 
shake  the  world,  make  the  people  quake,  and  in- 
vest His  name  with  dreadful  exaltation.  He  has  be- 
gun upon  earth  a  kingdom  of  righteousness,  whose 
king  He  Himself  appoints  and  qualifies,  whose 
lasting  duration  He  Himself  assures  and  effects  ; 
whose  inhabitants  He  calls  and  leads  to  piety  in 
the  worship  of  Himself  as  the  true  God.  He  has 
made  the  historical  beginning  of  this  system  in 
the  family  of  Jacob,  and  has  placed  its  central 
point  in  Zion. 

3.  God,  however,  long  before  the  establishment 
of  the  actual  kingdom  among  the  Israelites,  in- 
stituted the  ordinances  of  His  worship  through 
mediators  whom  He  called,  and.  in  their  admin- 
istration, proved  Himself  to  be  the  living  God  of 
revelation,  who  hears  prayer  and  forgives  sin,  and 
yet  keeps  watch  over  the  observance  of  His  pre- 
cepts, in  order  that  He  may  be  feared  as  the 
Avenger  of  human  deeds. 

HOMILETICAL  AND  PRACTICAL. 

Those  who  praise  the  thrice-holy  One  must 
adore  Him  as  the  true  God,  serve  Him  as  the 
heavenly  King,  and  trust  Him  as  the  effectual 
Deliverer. — God  will  hear  our  prayers  and  we 
must  keep  His  commandments. — God  is  holy  in 
the  exercise  of  His  power,  in  the  manifestation 
of  His  wrath,  in  dispensing  His  mercy. — The 
part  borne  by  God's  righteousness  in  founding, 
preserving,  and  ruling  His  church  upon  earth. — 
There  is  a  trembling  of  fear  as  there  is  a  trem- 
bling of  hope  and  joy,  but  all  these  emotions,  if 
they  are  to  tend  to  salvation,  must  be  combined 
with  subjection  to  the  great,  king  who  is  a  mighty 
Ruler,  as  well  as  a  holy  God. 

Starke  :  God  delights  to  dwell  among  those 
who  look  with  their  faces  towards  the  throne  of 
grace,  for  over  them  will  He  spread  the  wings 
of  His  mercy. — Mark  this  ye  unrighteous!  In 
Christ's  kingdom  men  must  love  justice;  your 
wicked  perversions  of  it  will  not  succeed  there. 


— Before  all  things  we  must  pray  in  penitence 
for  forgiveness  of  sins  ;  otherwise  our  sins  will 
hinder  us  in  our  efforts  to  obtain  blessings. — The 
hearing  of  prayer  and  forgiveness  of  sins  are  not 
irreconcilable  with  God's  chastisements,  they 
can  very  well  coexist. — If  men  bend  low  before 
an  earthly  king,  how  much  more  are  we  bound 
to  do  so  towards  the  heavenly  king! — God  is 
holy  !  These  words  should  pervade  our  minds 
whenever  we  hold  intercourse  with  God,  and 
many  forbidden  thoughts  would  then  be  ex- 
pelled. 

Osiander  :  God  always  remains  true  to  His 
promises,  and  fulfils  them,  though  we  are  not 
worthy  that  He  should  hear  us. — Selnecker  : 
God  has  beguu  His  kingdom  on  Zion  and  not  on 
Mount  Sinai.  It  is  not  a  kingdom  of  wrath,  but 
of  mercy. — Menzel  :  The  kingdom  of  Christ  is 
distinguished  from  all  nations  of  the  world,  not 
only  by  its  being  spiritual  and  being  concerned 
with  spiritual  things,  but  also  by  its  leading  and 
pointing  the  way  to  all  justice  and  righteousness. 
— Frisch  :  Yield  thyself  only  to  the  protection 
of  God's  grace,  and  pray  the  more  earnestly  that 
His  kingdom  may  come,  and  the  devil  cannot 
prevent  it  with  all  his  cunning  and  strength.  It 
must  advance  within  and  without  thee,  and  end 
at  last  in  glory  and  majesty. — Arndt:  Is  not 
that  a  fair  and  gracious  kingdom  which  posses- 
ses these  characteristics  :  (1)  to  love  justice  ;  (2) 
to  induce  piety  ;  (3)  to  work  justice  and  right- 
eousness!— Rieger  :  What  no  human  laws  can 
avail  to  effect,  namely,  that  none  who  are  inno- 
cent shall  be  injured  or  molested,  and  that  none 
who  are  guilty  shall  sin  with  impunity,  is  ac- 
complished in  God's  kingdom  and  by  His  right- 
eousness.— Tholuck  :  God  in  His  mercy  has 
granted  to  His  people  powerful  intercessors. 
It  is  true  that  He  has  punished  their  iniquities: 
yet  He  has  not  turned  His  mercy  away  from 
them,  but  forgiven  them  for  the  sake  of  those 
intercessors.  Can  Israel  forget  this? — Vaiiiin- 
ger  :  The  more  highly  God  is  glorified,  the  lower 
must  men  bow  to  Him. — Richter  (Hausbibel) : 
Glorify  the  kingly  majesty  of  the  Lord  !  Pay 
homage  to  His  righteousness  !  Draw  near  to 
Him  as  His  servants!  —  Guentiier:  Without 
commotion  and  trembling  and  quaking  there  is 
no  revelation  from  God. — To  the  elect  God  is  at 
the  same  time  the  Pardoner  and  Avenger  of  sin. 
Let  the  heart  tremble,  and  the  conscience  be 
aroused  ;  fear  the  Avenger  and  love  the  God  of 
mercy! — Diedrich  :  God's  highest  majesty  is 
not  displayed  in  the  creation,  nor  in  the  govern- 
ment of  the  world,  but  in  His  gracious  dealings 
among  sinful  men  whom  He  has  chosen  to  Him- 
self. In  this  He  shows  how  He  is  our  King,  by 
taking  our  deepest  cares  upon  Himself. — Taube  : 
It  is  just  that  the  fulness  of  mercy  should  fall 
into  the  bosom  of  faith  :  it  is  just  that  the  wrath 
of  the  Lamb  should  be  the  most  severe. 

[Matt.  Henry:  The  more  we  abase  ourselves, 
and  the  more  prostrate  we  are  before  God,  the 
more  we  exalt  Him. — J.  F.  M.]. 


rSALM  c. 


515 


PSALM  C. 

A  Psalm  of  Praise. 

Make  a  joyful  noise  unto  the  Lord,  all  ye  lands. 

2  Serve  the  Loud  with  gladness  : 
Come  before  his  presence  with  singiug. 

3  Know  ye  that  the  Lord  he  is  God  : 

It  is  he  that  hath  made  us,  and  not  we  ourselves. 
We  are  his  people,  and  the  sheep  of  his  pasture. 

4  Enter  into  his  gates  with  thanksgiving, 
And  into  his  courts  with  praise: 

Be  thankful  unto  him,  and  bless  his  name. 

5  For  the  Lord  is  good ;  his  mercy  is  everlasting  ; 
And  his  truth  endureth  to  all  generations. 


EXEGETICAL   AND    CRITICAL. 

Contents  and  Superscription.  —  As  Pss. 
xxxviii.  and  lxx.  were  not  only  written  in  order 
to  call  (o  remembrance  Jehovah's  gracious  deeds 
in  general,  but  stand  in  a  definite  relation  to 
offerings,  so  here  also  the  superscription  seems 
to  indicate  a  liturgical  purpose,  and  that  not 
merely  lor  confession  in  the  public  worship 
(Sept.  Vulg. ),  with  the  songs  of  praise  of  the 
people,  but  for  real  sacrifices  of  pruise,  called  in 
Ps.  cvii.  22  ;  cxvi.  17,  mipl  1137,  but  also  sim- 
ply mifl  Ps.  lvi.  13;  2Chron.  xxix.  81.  "The 
same  class  of  Shelamim  is  meant,  which  were 
presented  in  thankful  [.raise  for  divine  blessings 
enjoyed,  and  especially  for  miraculous  protection 
and  deliverance.''  (Delitzseh).  Along  with  a 
great  resemblance  to  Ps.  xcv.  there  are  still  not 
wanting  essential  peculiarities.  For  example, 
both  strophes  express  and  justify  the  invitation 
to  the  thankful  acknowledgment  and  public 
worship  of  Jehovah. 

Vers.  1-8.  Make  a  joyful  noise,  etc.  We  may 
suppose  this  to  allude  to  the  shouts  of  homage 
of  those  who  acknowledge  Jehovah  a«  King,  and 
accordingly  regard  the  serving  [Ver.  2],  as  the 
correlative  of  ruling  in  the  wider  sense  (Vcnc- 
ma,  Ilengst.)  as  in  Ps.  Ixxii  11.  Serving  with 
gladness  (ver.  2),  stands  in  contrast  to  "serve 
with  fear  and  rejoice  with  trembling,"  in  Ps.  ii. 
11,  as  in  that  passage  it  is  subjection  that  is 
spoken  of,  while  here  it  is  the  voluntary  union 
of  t he  whole  earth,  that,  is,  of  men  of  all  nation-;. 
with  the  Church,  which  appears  worshipping  be- 
fore Jehovah  in  Zion.  But  the  whole  psalm  bae 
to  do  directly  and  specially  with  acts  of  public 
worship,  which  partly  presuppose  that  more 
general  service,  and  partly  have  it  for  a  conse- 
quence. The  event  from  which  these  nations  nre 
to  gain  the  knowledge  (Ps.  iv.  4)  that  Jehovah 
is  God,  is  not  mentioned  here.  It  must,  how- 
ever, according  to  the  context,  have  a  world-wide 


significance,nnd  be  connected  with  thedeliverance 
of  the  people  who  confess  to  Him  (ver.  3)  that  they 
are  His  work  (Deut.  xxxii.  6,  15  ;  Is.  xxix.  23  ; 
Ix.  21 ),  His  inheritance,  and  a  people  tended  and 
led  like  a  flock.  "  His  people  and  flock  "  are  in 
apposition  not  to  "us"  (Hengstenberg),  but  to 
"  we."  For  this  passage  belongs  to  the  fifteen, 
which,  according  to  the  Masoretic   enumeration, 

occur  in  the  Old  Testament,  where  vh  is  written 
and  XI  read.  Indeed,  both  readings  may  be 
justified  (Kimchi),  and  the  translations  given: 
while  we  were  not  (Symmachus,  (saaki),  or  bet- 
ter: not  we  (Sept.,  Vulg.,  Jerome),  made  clearer 
by  the  addition,  ourselves  (Luther,  Geier,  and 
others),  as  a  contrast  to  the  boasting  of  Pharaoh 

(Ezek.  xxix.  3).  But  the  reading  h  (Chald., 
Jerome,  A  ben  Ezra,  Saadia),  in  nineteen  codices 
of  De  Rossi  and  nine  of  Kennicott  is  preferred 
by  most  Of  th"  recent  expositors.  [This  is  ex- 
pressed by  the  marginal  reading  in  E.  V.,  ••  And 
His  we  are,"  which  is  preferred  by  Perowne 
and  Noyes.  The  other  is  favored  by  Alexander, 
Wordsworth,  and  Barnes.  The  passage  cited 
above,  Ezek.  xxix.  3,  to  which  this  is  supposed 
to  be  a  contrast,  is  probably  to  be  understood  as 
it  is  in  E.  V.  :  "  1  have  made  it  (the  Mile)  my- 
self."—J.  F.  M.]. 

DOCTRINAL  AND   ETHICAL. 

1.  God  is  not  merely  Creator  and  Ruler  of  the 
world.  Be  is  also  Founder,  Guardian,  Lord, 
and  Shepherd  of  His  Church.  II is  people  should 
exhibit  their  sense  of  this  relation,  and  especially 
give  it  expression  in  public  worship,  in  order  that 
all  the  world  may  discover  that  this  Go  1  is  the 
only  God.  to  adore  whom,  men  of  all  lands 
should  unite  with  the  Church. 

2.  The  conviction  that  such  is  God's 
will,  evokes  missionary  songs  in  the  Church, 
and  sets  before  her  eyes  the  duty  of  Mis- 
sions.      But   it   also    awakens    a   love    for    the 


516 


THE  FOURTH  BOOK  OF  PSALMS. 


former  as  well  as  for  the  latter  service  of  the 
Lord,  strengthens  the  belief  in  the  eternal  effi- 
cacy of  the  mercy  and  truth  of  God,  and,  to 
gratitude  for  the  blessings  already  received  from 
the  hand  of  the  Highest,  unites  the  expectation 
that  the  world-embracing  destiny  of  the  true 
religion  (Is.  lvi.  7;  lx.  lxvi.  23)  will  be  real- 
ized. 

HOMILETICAL    AND   PRACTICAL. 

We  should  be  as  willing  to  serve  God  as  we  are 
bound  to  do  so,  and  encourage  one  another  to 
that  duty  as  well  as  invite  others  to  engage  in  it. 
— Delight  in  God's  service  as  connected  with 
the  knowledge  of  God  and  gratitude  for  His 
benefit, — The  manner,  ground,  and  blessing  of 
the  proper  public  worship  of  God. — The  Church 
is  to  the  world,  what  the  house  of  God  is  to  the 
Church,  the  place  of  blessing  in  the  knowledge 
and  worship  of  God. 

Starke  :  There  is  nothing  to  be  found  under 
the  sun,  which  can  make  the  heart  more  joyful 
than  sincere  religion. — If  God's  mercy  and  truth 


are  eternal,  they  remain  still  with  us  now,  and 
we  and  our  descendants  until  the  end  of  the 
world  will  have  them  for  our  consolation. — - 
Rieger:  In  the  kingdom  of  God  every  onu  can 
and  is  permitted  to  come  before  the  face  of  this 
God  of  mercy. — Diedrich:  We  discover  all 
God's  glory  in  His  word,  through   which  He  has 

declared  His  name  to  us,  that  it  is  Love God 

asks  no  hard  service,  but  only  that  we  know 
Him,  believe  Him,  and  from  His  fulness  of  grace 
alone  draw  all  our  strength  for  every  under- 
taking.— Tadbe  :  A  shout  of  joy  through  the 
whole  world,  over  the  majestic  God  of  Zion,  so 
rich  in  mercy,  who  comes  to  bless  the  earth. 

[Matt.  Henry  :  We  must  intermix  praise  and 
thanksgiving  in  all  our  services ;  this  golden 
thread  must  run  through  every  duty,  Heb.  xiii. 
15.  For  it  is  the  work  of  angels. — Knowledge  is 
the  mother  of  devotion  and  of  all  obedience. 
Blind  sacrifices  will  never  please  a  seeing  God. 
— Barnes:  The  Psalm  is  based  on  the  unity  of 
the  human  race :  that  there  is  one  God  and 
Father  of  all,  and  one  great  family  on  earth. — 
J.  F.  M.]. 


PSALM  CI. 
A   Psalm  of  David. 

I  will  sing  of  mercy  and  judgment: 
Unto  thee,  O  Lord,  will  I  sing. 

2  I  will  behave  myself  wisely  in  a  perfect  way. 

0  when  wilt  thou  come  unto  me  ? 

1  will  walk  within  my  house 
With  a  perfect  heart. 

3  I  will  set  no  wicked  thing 
Before  mine  eyes : 

I  hate  the  work  of  them  that  turn  aside ; 
It  shall  not  cleave  to  me. 

4  A  froward  heart  shall  depart  from  me: 
I  will  not  know  a  wicked  person. 

5  Whoso  privily  slandereth  his  neighbour, 
Him  will  I  cut  off: 

Him  that  hath  a  high  look  and  a  proud  heart 
Will  not  I  suffer. 

6  Mine  eyes  shall  be  upon  the  faithful  of  the  land, 
That  they  may  dwell  with  me; 

He  that  walketh  in  a  perfect  way, 
He  shall  serve  me. 


7  He  that  worketh  deceit 

Shall  not  dwell  within  my  house : 


PSALM  CI. 


517 


He  that  telleth  lies  shall  not  tarry 
In  my  sight. 

8  I  will  early  destroy 

All  the  wicked  of  the  land  ; 

That  I  may  cut  off  all  wicked  doers 

From  the  city  of  the  Lord. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — This  Psalm 
may  quite  probably  owe  its  position  to  its  resem- 
blance to  Ps.  xcix.  4.  There  is  nothing  which 
should  prevent  us  from  assigning  the  composition 
to  David.  For  the  vow  in  ver.  1  suggests  not 
merely  a  pious  but  a  royal  singer,  while,  more 
definitely  still,  the  form  which  it  finally  assumes 
in  ver.  8  argues  a  theocratic  king.  Accordingly, 
after  he  details  his  essential  character  by  record- 
ing his  resolves  to  act  uprightly,  first  in  personal 
conduct  and  domestic  life  (ver.  2),  then  with  re- 
ference to  his  associates  (vers.  3-5),  and  finally 
in  his  obligation  to  keep  watch  over  his  subjects, 
servants,  and  the  inmates  of  his  house  (vers.  6- 
7),  ver.  8  places  the  exercise  of  the  punitive 
power  vested  in  rulers  in  special  relation  to  the 
city  of  God.  As  the  city  of  Elohim  (Ps.  xlvi. 
5),  or  the  city  of  Jehovah  Zebaoth  (Ps.  xlviii. 
9),  or  the  city  of  our  God  (Ps.  xlviii.  2),  that 
city  must  not  only  have  impressed  upon  it  the 
character  of  holiness  in  its  public  worship,  but 
must  also  exhibit  that  character  in  its  moral  re- 
sults (Is.  xxxv.  8;  lii.  1;  Nahum  ii.  1).  David 
vows  that  he  will  exercise  his  royal  power  in  the 
service  of  God  in  order  to  realize  this  end. 
Luther  has  entitled  this  psalm,  the  mirror  of 
rulers.  It  is  related,  also,  that  Duke  Ernest  the 
Pious  sent  it  on  one  occasion  to  an  unfaithful 
minister,  and  that,  when  any  official  was  guilty 
of  misconduct,  it  was  the  custom  to  say:  "he 
will  certainly  soon  have  to  read  the  Prince's 
Psalm."  The  question  in  ver.  2  b.  can  hardly 
aid  us  in  our  efforts  to  arrive  at  a  closer 
approximation  to  the  time  of  composition 
(see  below).  The  numerous  points  of  contact 
with  the  Proverbs  of  Solomon  do  not  necessarily 
argue  a  dependence  upon  them. 

[Perowne,  after  indicating  the  contents  of  the 
Psalm,  continues:  "All  this  falls  in  admirably 
with  the  first  part  of  David's  reign,  and  the  words 
are  just  what  we  might  expect  from  one  who 
came  to  the  throne  with  a  heart  so  true  to  his 
God."  Further  on,  he  thus  presents  the  situation 
of  the  Psalmist,  mainly  translating  from  Ewald  : 
"  Zion  was  already  David's  royal  seat,  and  the 
tabernacle  of  Jehovah  was  there;  but  the  new 
state  had  yet  to  be  organized,  and  the  great  offi- 
cers of  state  and  of  the  household  to  be  chosen, 
men  upon  whose  character  so  much  always  de- 
pends, and  especially  in  despotic  monarchies, 
like  those  of  the  ancient  world.  David  himself 
was  standing  at  the  threshold  of  the  most  critical 
period  of  his  life,  and,  fully  aware  of  the  great- 
ness  of  his  responsibilities,  did  not  as  yet  feel 
himself  equal  to  the  task  which  devolved  upon 
him,  the  burden  which  he  was  henceforth  to 
bear.  Still  in  the  first  period  of  his  reign  in 
Jerusalem,  in  the    flush  of  victory,   in  the    full 


splendor  of  his  newly-acquired  dominion  over 
the  whole  of  Israel,  David  is  only  the  more 
earnest  in  praising  Jehovah  and  calling  to  mind 
J! is  attributes,  in  striving  to  purify  his  own 
heart,  and  to  form  wise  measures  for  the  conduct 
of  a  strong  and  righteous  rule,  and  in  the  reso- 
lution to  keep  far  from  him  all  that  would  bring 
a  reproach  upon  himself  and  a  stain  upon  his 
court.  Nothing  shows  us  more  clearly  the  true 
nobleness  of  David's  soul  than  this  short  psalm." 
—J.  F.  M.]. 

Ver.  1.  Mercy  and  justice.  [E.  V.  Meroy 
and  judgment],  cannot  be  taken  here  as  a  sum- 
mary of  a  ruler's  virtues  (Aben  Ezra,  Kimchi, 
Calvin  and  others),  since  it  is  not  the  custom  of 
the  Old  Testament  writers  to  praise  human  ex- 
cellencies (Geier).  Besides,  the  harp  is  imme- 
diately described  as  about  to  be  sounded  to  the 
praise  of  Jehovah.  God,  therefore,  (Judges  v.  3), 
and  what  God  is  (Ps.  lxxxix.  2,  xcix.  5),  are  to 
be  praised.  But  what  follows  does  not  celebrate 
divine  attributes,  deeds,  and  blessings,  for  which 
God  is  praised,  and  thanksgiving,  by  imitation 
of  them,  is  promised  (Geier,  J.  H.  Michaelis  and 
others),  or  by  the  contemplation  of  which  the 
singer  is  moved  to  good  resolutions  (De  Wette). 
Consequently  ver.  1  throughout  cannot  be  re- 
garded as  the  Theme  of  the  psalm,  (most).  Nor 
is  there  ground  afforded  for  the  view  which 
regards  it  as  a  free  adaptation  of  a  current  form 
of  introduction  (Hupfeld),  or  for  that  which 
would  combine  the  whole  psalm  with  the  two 
following  into  one  trilogy  (Hengst. ).  The  verse 
contains  a  vow,  parallel  throughout  to  the  follow- 
ing resolves,  which  refer  collectively  to  a  course 
of  moral  conduct,  to  the  honor  and  well-pleasing 
of  Jehovah.  It  is  a  vow  relating  to  the  exer- 
cise of  the  poetic  gift,  and  is  expressed  in  such 
a  manner,  as  to  afford  a  strong  testimony  to  a 
Davidic  authorship. 

Ver.  2.  When  wilt  thou  come  unto  me? 
This  clause  sounds  strangely,  and  has  a  form 
which  differs  from  any  member  of  t ho  other 
verses  of  the  Psalm.  But  it  need  not  therefore 
be  pronounced  spurious  (Olshausen).  AVe  might 
be  inclined  to  assimilate  it  to  the  other  mem- 
bers of  its  verse,  by  taking  'TO  not  as  an  inter- 
rogative, but  as  a  conjunction=as  often,  as  soon 
as,  and  X1DP  as  3.  fem.  referring  to  s|"Vl  or  D'OP 
(Hupf.).  But  what  is  then  meant  by:  "as  often 
as  uprightness  shall  come  to  me  ?  "  Does  David 
promise  to  mark  the  way  of  uprightness,  as  soon 
as  it  shall  enter  his  house  in  the  person  of  an 
upright  man?  Or  does  it  mean:  to  mark  how 
an  upright  man  walks  in  order  to  follow  in  his 
steps?  Or:  to  place  himself  in  a  right  relation 
to  it,  in  order  not  to  overstep  or  contract  its 
limits?  Or,  does  the  way  signify  not  a  walk  but 
the  course  of  events,  as  something  which  comes  to 
pass  (Hitzig),  and  does  David  promise  to  take  a 


518 


THE  FOURTH  BOOK  OP  PSALMS. 


concern  in  that  as  judge?  Whatever  turn  we 
may  give  to  the  sentence,  wo  have  to  encounter 
either  an  unsound  sense  or  an  unsuitable  form. 
And  it  is  no  better,  if  the  verb  be  taken,  as  is 
usually  done,  in  the  2  masc,  but  the  interrogative 
changed  into  a  conjunction.  For  the  sentence  : 
when,  as  often,  or,  as  soon  as  thou  comest  to  me, 
can  only  be  understood  of  a  visit  of  God  with  the 
design  of  truing,  Ps.  xvii.  3,  (Rosenmiiller),  and 
this  is  unsuitable  from  any  point  of  view.  Be- 
sides, ""HO  occurs  always  as  an  interrogative, 
except,  perhaps,  in  the  disputed  passage,  Prov. 
xxiii.  oo.  But  the  form  of  the  question  frequent- 
ly expresses,  as  is  well  known,  the  longings  of 
desire,  the  wish  for  speedy  fulfilment,  and  is  like 
the  utterance  of  a  sigh.  The  position  of  the  sen- 
tence then  leads  us  to  prefer  the  2  masc.  to  the  3 
fern.;  and  a  suitable  sense  is  gained,  if  we  under- 
stand by  the  coming  of  God,  not  specially  the  Holy 
Spirit,  (Kimchi),  but  the  coming  of  God  with  His 
help,  in  order  to  effect  the  upright  walk  (most). 
There  is  nothing  in  the  text  to  suggest  a  special 
reference  to  the  ark  of  the  covenant  which  David, 
terrified  by  the  fate  of  Uzzah,  left  at  one  time  at 
the  house  of  Obed  Edom.  This  is  discovered  in 
a  supposed  allusion  to  his  question  at  that  time: 
how  should  the  ark  of  Jehovah  come  to  me? 
(Venema,  Dathe,  Muntinghe,  De  Wette,  De- 
litzsch).  This  would  be  foreign  to  the  course 
of  thought,  and  is  opposed  rather  than  recom- 
mended by  the  appellation:  city  of  Jehovah,  ap- 
plied in  ver.  8  to  Jerusalem.  For  the  supposi- 
tion that  the  Psalm  was  composed  at  a  later 
period  of  David's  life  (Schegg),  when  Jehovah 
had  already  fixed  His  dwelling  at  Jerusalem, 
does  not  agree  with  the  sigh  of  longing,  in  an 
altered  frame  of  mind,  which  includes  a  prayer 
for  the  coming  of  a  blessing  not  yet  vouchsafed. 
An  anticipatory  use  of  the  name  Jehovah  (Del.) 
is  improbable,  especially  as  the  blessing  which 
the  ark  diffused  around  it  (2  Sam.  vi.  11  f.),  and 
which  influenced  David  to  remove  it  to  Jerusa- 
lem, was  of  an  altogether  different  character  from 
that  which  is  here  implored.  [The  reference  to 
the  ark  as  being  connected  with  the  composition 
of  the  Psalm  was,  among  English  expositors,  first 
suggested  by  Hammond  ;  Perowne,  among  the 
recent  ones,  defends  it.  The  others  favor  the 
usual  reference  to  David's  early  experience  as 
king  of  the  whole  of  Israel.  Perowne,  moreover, 
while  giving  the  usual  interpretation  to  the 
clause  just  expounded,  considers  it  as  an  allusion 
to  the  promise  in  Ex.  xx.  24. — J.  F.  M.]. 

Vers.  3ff.  Set  before  my  eyes,  etc. -Literally: 
opposite  to  my  eyes,  as  opposed  to  pleased  con- 
templation, or  to  striving  after  an  object,  follow- 
ing a  pattern  or  example.  [The  third  member 
of  the  verse  should  be  rendered:  I  hate  the 
committing  of  transgressions. — J.  F.  M.].  A 
froward  heart,  ver.  4,  would  better  suit  the 
context,  if  referred  to  the  Psalmist's  own  heart, 
which  is  expelled  as  an  evil  guest,  than  if  un- 
derstood metonymically  as  applying  to  false  men. 
So,  in  the  following  line,  the  refusal  to  know 
wickedness,  (Ps.  i.  6;  xxxv.  11),  is  opposed  to 
acknowledging,  cherishing,  caring  for  it  (Ps. 
xxx.  5).  Lofty  eyes  [ver.  5],  denote  haughtiness, 
a  broad  heart,  self-inflated  arrogance  (Prov.  xxi. 
4;  xxviii.  25).  I -will  not  suffer  is  literally  : 
I  cannot,  am  incapable,  namely,  of  suffering.    Ac- 


cordingly JMttih  is  added  in  Jer.  xliv.  22;  Prov. 
xxx.  21.  In  ver.  8  the  designation  of  time  may 
allude  to  the  sessions  of  justice  held  in  the 
morning,  Jer.  xxi.  12 ;  2  Sam.  xv.  2.  It  may 
also,  however  be  regarded  as  equivalent  to : 
daily  (Ps.  lxxiii.  14). 

DOCTRINAL   AND    ETHICAL. 

1.  Mercy  and  justice  do  not  exclude,  but  mutual- 
ly condition,  one  another,  for  the  salvation  of  the 
world,  as  that  salvation  has  been  brought  to  the 
knowledge  of  the  church  in  the  dealings  of  God. 
They  are  therefore  entitled  to  be  the  subject  of 
her  songs  of  praise.  But  the  people  of  God 
must  not  only  celebrate  in  their  songs  this  reve- 
lation of  the  divine  glory,  they  must  themselves 
also  engage  in  its  service  (Micahvi.  8;  Matt,  xxiii. 
23).  Thus  not  only  will  a  special  gift  of  God  be 
consecrated,  but  the  whole  man  will  be  sancti- 
fied in  Him,  and  hereby  be  qualified  for  his  spe- 
cial work  as  one  blessed  of  the  Lord. 

2.  It  is  necessary  that  every  man  should  be  con- 
scious, and  continue  mindful,  of  this  his  position, 
and  the  part  he  has  to  perform,  and  that,  con- 
formably to  the  whole  circle  of  his  duties,  he 
should  bring  home  to  himself  his  responsibility 
in  individual  cases,  and,  according  to  the  special 
relations  of  his  position  in  life  and  his  calling,  that 
he  should  try  his  own  conduct  conscientiously, 
should  make  the  corresponding  resolves,  and 
should  long  and  sigh  after  and  implore,  for  the 
fulfilment  of  his  vow,  the  coming  of  the  Lord,  in 
order  to  obtain  the  help  which  he  must  feel  to 
be  indispensable. 

3.  The  importance  of  this  obligation  is  not  at  all 
lessened  by  the  greatness  of  endowments  be- 
stowed, or  with  the  exaltation  of  the  office  held, 
or  with  the  ripeness  of  the  experience  of  life;  it  is 
rather  enhanced  by  them.  Kings,  princes,  and 
rulers,  therefore,  have  the  greatest  responsibili- 
ties, especially  as  most  trials  are  assigned  and 
the  greatest  temptations  presented  to  them.  They 
have  not  only  to  guard  their  own  hearts,  but 
also  to  watch  over  the  country,  not  only  to 
walk  themselves  in  innocence  (1  Kings  iii. 
14;  Ps.  lxxviii.  72;  Prov.  xx.  7),  but  to  rule 
the  country  and  the  people  in  mercy  and  justice, 
and,  in  conformity  therewith,  to  regulate  their 
lives  in  private  and  public,  to  appoint  their  min- 
isters, to  choose  their  associates,  to  fashion  their 
whole  conduct  to  friend  and  foe,  and  to  unite  a 
conscientious  administration  of  justice  in  the 
punishment  of  evil  doers  with  consideration  for 
the  faithful  in  the  land.  "We  learn  from  this 
how  pleasing  to  God  is  that  severity,  which  does 
not  exceed  a  just  moderation,  and,  on  the  other 
hand,  how  displeasing  to  Him  is  that  cruel  in- 
dulgence, which  gives  the  rein  to  the  wicked;  for 
there  is  no  greater  inducement  to  sin  than  im- 
punity." (Calvin). 

HOMILETICAL   AND   PRACTICAL. 

God's  mercy  and  justice  are  worthy  of  the  at- 
tention, admiration,  and  praise  of  men,  but  still 
more  so,  of  their  love,  study,  and  imitation. 
— It  is  well  for  us,  if  not  only  our  song,  but  also 
our  life  is  a  psalm  to  the  praise  of  God. — Men 
must  begin  with  themselves  and  in  their  own 
homes,  if  they  would  observe   the   order  estab- 


PSALM  CII. 


519 


lished  by  God. — He  who  has  to  command  others 
must  not  only  walk  blamelessly  himself,  but  also 
be  surrounded  with  servants  who  follow  diligent- 
ly a  like  course. — He  who  is  not  true  to  God 
will  not  be  so  to  men;  let  us  therefore  take  heed 
with  whom  we  associate,  and  set  God's  mercy 
and  justice  before  everything  else. — He  who  has 
been  endowed  with  talents,  or  intrusted  with 
power,  must  exercise  (hem,  but  do  so  according  to 
God's  order  and  with  His  help  ;  therefore  the 
wisest  must  learn  from  His  word,  and  the 
mightiest  seek  His  aid. — He  who  would  rule, 
must,  before  everything  else,  become  himself  a 
servant  of  God. — Without  conversion  of  the  heart 
there  is  no  improvement  of  life;  and  without 
both  of  these  there  is  no  pleasing  God. — A  king 
by  God's  mercy  as  a  ruler  according  to  God's 
justice. 

Starke:  It  is  not  well  that  there  should  be 
mercy  alone,  without  regard  to  the  distinction  of 
good  and  bad,  and  when  there  is  only  indignation 
and  punishment,  then  follows  tyranny.  Justice 
must  go  hand  in  hand  with  mercy. — There  are 
three  capital  virtues  in  a  ruler :  prudence  in 
matters  of  faith,  uprightness  in  holding  judg- 
ment, and  faithfulness  in  general   towards  the 


whole  country. — Those  who  are  in  high  places 
should  choose  pious  and  upright  servants ;  if 
they  do  not,  they  involve  themselves  in  tho 
greatest  guilt  before  God,  and  lay  upon  the  na- 
tion   a    heavy  burden    under   which  it    sighs. 

Feisch:  Good  resolves  and  good  performances 
are  both  the  consequences  of  God's  mercy. — To 
him  alone,  then,  the  honor  and  the  praise  belong 
— Uensohkl:  The  ruler's  mirror;  it  exhibits 
the  promise  of  David,  (1)  that  he  would  rightly 
execute  his  public  duties,  (2)  that  he  would  set 
a  good  example  to  his  subjects,  (3)  that  he  would 
purity  his  court  and  dismiss  the  wicked,  (4)  that 
he  desired  to  do  the  same  in  the  whole  land  and 
in  the  Church. — PiIchter  (Hausbibel) :  The  reign 
of  a  king  over  Israel  was  to  be  a  representation 
and  type  of  the  reign  of  Jehovah,  as  every 
Christian  king  should  be  a  representative  and 
copy  of  Christ.  In  these  relations,  also,  the  cross 
points  to  the  crown. — Diedrich:  God's  mercy 
and  righteousness  are  reflected  in  believers.  He 
alone  who  delights  in  justice  and  love,  can  take 
pleasure  in  the  mercy  and  righteousness  of  God. 
— Taube:  As  the  heart  should  be  the  Lord's,  so 
also  should  the  house,  and  as  the  house,  so  also 
the  nation. 


PSALM  CII. 

A  Prayer  of  the  afflicted,  ichen  he  is  overwhelmed,  and  pour  eth  out  his  complaint  before  the  Lord. 

2  Hear  ray  prayer,  O  Lord, 
And  let  my  cry  come  unto  thee. 

3  Hide  not  thy  face  from  me  in  the  day  when  I  am  in  trouble ; 
Incline  thine  ear  unto  me :  in  the  day  when  I  call 
Answer  me  speedily. 

4  For  my  days  are  consumed  like  smoke, 
And  my  bones  are  burned  as  a  hearth. 

5  My  heart  is  smitten,  and  withered  like  grass  ; 
So  that  I  forget  to  eat  my  bread. 

6  By  reason  of  the  voice  of  my  groaning 
My  bones  cleave  to  my  skin. 

7  I  am  like  a  pelican  of  the  wilderness : 
I  am  like  an  owl  of  the  desert. 

8  I  watch, 

And  am  as  a  sparrow  alone  upon  the  housetop. 

9  Mine  enemies  reproach  me  all  the  day  ; 

And  they  that  arc  mad  against  me  are  sworn  against  me. 

10  For  I  have  eaten  ashes  like  bread, 
And  mingled  my  drink  with  weeping, 

11  Because  of  thine  indignation  and  thy  wrath  : 
For  thou  hast  lifted  me  up,  and  cast  me  down. 


520 


THE  FOURTH  BOOK  OF  PSALMS. 


12  My  days  are  like  a  shadow  that  deelineth ; 
And  I  am  withered  like  grass. 

13  But  thou,  O  Lord,  shalt  endure  for  ever  ; 
And  thy  l-emembrance  unto  all  generations. 

14  Thou  shalt  arise,  and  have  mercy  upon  Zion: 
For  the  time  to  favor  her, 

Yea,  the  set  time,  is  come. 

15  For  thy  servants  take  pleasure  in  her  stones, 
And  favor  the  dust  thereof. 

16  So  the  heathen  shall  fear  the  name  of  the  Lord, 
And  all  the  kings  of  the  earth  thy  glory. 

17  When  the  Lord  shall  build  up  Zion, 
He  shall  appear  in  his  glory. 

18  He  will  regard  the  prayer  of  the  destitute, 
And  not  despise  their  prayer. 

19  This  shall  be  written  for  the  generation  to  come : 

And  the  people  which  shall  be  created  shall  praise  the  Lord. 

20  For  he  hath  looked  down  from  the  height  of  his  sanctuary ; 
From  heaven  did  the  Lord  behold  the  earth  ; 

21  To  hear  the  groaning  of  the  prisoner ; 

To  loose  those  that  are  appointed  to  death  ; 

22  To  declare  the  name  of  the  Lord  in  Zion, 
And  his  praise  in  Jerusalem ; 

23  When  the  people  are  gathered  together, 
And  the  kingdoms,  to  serve  the  Lord. 

24  He  weakened  my  strength  in  the  way ; 
He  shortened  my  days. 

25  I  said,  O  my  God,  take  me  not  away  in  the  midst  of  my  days  : 
Thy  years  are  throughout  all  generations. 

26  Of  old  hast  thou  laid  the  foundation  of  the  earth: 
And  the  heavens  are  the  work  of  thy  hands. 

27  They  shall  perish,  but  thou  shalt  endure 

Yea,  all  of  them  shall  wax  old  like  a  garment ; 

As  a  vesture  shalt  thou  change  them,  and  they  shall  be  changed. 

28  But  thou  art  the  same, 

And  thy  years  shall  have  no  end. 

29  The  children  of  thy  servants  shall  continue, 
And  their  seed  shall  be  established  before  thee. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Superscription.  In  this  super- 
scription there  are  given,  contrary  to  the  usual 
custom,  not  the  historical  circumstances  by 
which  the  contents  might  be  explained,  and 
which  occasioned  the  utterance  of  the  Psalm, 
but  the  circumstances  under  which  it  might  be 
employed.  Accordingly,  the  superscription  may 
have  been  affixed  at  a  later  time,  when  the  col- 
lection of  Psalms  had  come  to  be  employed,  not 
merely  as  a  book  of  devotion  for  liturgical  pur- 
poses, but  also  for  private  use,  like  other  books 
of  hymns  (Hupfeld).  This,  however,  is  not  de- 
cisive; for  the  contents  and  tone  of  this  prayer, 
which  is  throughout  of  a  subjective  character, 
are   pervaded   by  historical  and   personal  allu- 


sions. These  exclude  the  supposition  that  a  poet, 
perhaps  David,  had  composed  it  for  his  descend- 
ants (Hengst. ),  or  that  a  prophet,  having  in  view 
the  future  misery  of  the  people  (Calvin),  had 
written  it  for  the  use  of  the  class  of  suiferers 
which  it  describes,  when  their  sufferings  should 
begin,  by  transferring  himself  to  their  mental 
position,  or  drew  up  a  model  of  prayer  or  formu- 
lary for  employment  in  such  circumstances.  The 
suppliant  speaks  from  personal  experience  of  dis- 
tress actually  pressing  upon  him.  But  this  distress 
has  not  an  individual  character,  but  is  of  that 
general  kind  which  is  felt  under  national  cala- 
mities and  misfortunes.  He  prays  for  himself, 
but  at  the  same  time  affords  help  in  prayer  to 
those  who  not  only  are  in  like  circumstances 
with  himself,  but  who  also  are  in  a  like  frame  of 
soul.     The  time  shortly  before   the   end   of  the 


PSALM  CII. 


521 


Exile  may  be  recognized  as  indicated  in  vers. 
14,  15.  With  this  also  agree  the  many  points 
of  coincidence  with  the  prophecies  of  the  second 
part  of  Isaiah,  with  which,  also,  passages  from 
other  Psalms,  e.  g.  Pss.  xxii.,  lxix.,  lxxix.,  and 
from  Job,  are  united.  Yet  the  Psalm  is  not  with- 
out individuality,  and  is  marked  sometimes  by  a 
lofty  poetic  strain  and  by  expressions  which  are 
as  beautiful  in  language  as  they  are  sublime  in 
conception.  The  strophical  structure  is  rather 
irregular,  so  that  only  smaller  and  larger  groups 
are  distinguishable.  After  a  request  to  be  heard, 
expressed  in  general  terms  (vers.  2,  3),  there 
follows,  first,  a  description  of  the  distressed  situ- 
ation of  the  suppliant  in  three  sections  (vers. 
4-6,  7-9,  10-13).  To  this  there  is  attached  an 
expression  of  the  confident  assurance  that  Jeho- 
vah, the  eternal  Sovereign  and  gracious  Hearer 
of  prayer,  would  soon  fulfil  His  decree  of  mercy 
to  Zion  (vers.  13-15),  for  the  manifestation  of 
His  glory,  in  the  presence  of  which  the  heathen 
would  be  affrighted  (vers.  16-18),  while  the 
redeemed  would  praise  the  Lord,  recount  His 
deeds  for  succeeding  ages,  and  so  proclaim  His 
glory,  that  even  heathen  nations,  converted  to 
Jehovah,  should  worship  in  Zion  (vers.  19-23). 
Then  follows  the  confession,  that  humiliation  has 
come  from  the  hand  of  the  Lord.  This  passes 
over  into  an  entreaty,  that  the  supplicant  may  not 
be  snatched  away  before  his  time.  Finally,  God 
is. praised  as  the  Eternal,  who  remains  ever  the 
same,  and  who  will  also  grant  perpetuity  to  the 
generation  of  His  servants  (vers.  24-29). 

Vers.  4-7.  Hearth. — This  signification  is 
established  by  the  Arabic  (Delitzsch,  Hitzig),  so 
that  we  need  not  translate:  brand=fire  (most), 
or=twigs  (Sept.  and  others).  The  hearth, 
however,  may  be  regarded  as  embracing  what 
lies  upon  it  (Isa.  xxxiii.  14;  Numb.  vi.  2). — 
Persons  in  deep  grief  ate  nothing  (1  Sam.  i.  7  ; 
xx.  34  ;  2  Sam.  xii.  16  ;  2  Kings  xxi.  4).  The  peli- 
can (ver.  7)  is  mentioned  as  an  inhabitant  of  moors 
and  desert  places  (Numb.  xi.  18;  Deut.  xiv.  17  ; 
Isa.  xxiv.  17 ;  Zeph.  ii.  14.  Coinp.  Oedmann, 
Virmischte  Sammlungen,  Part  3,  Chap.  6).  Along 
with  this  i">Np  in  Numb.  xi.  17,  D13  is  also  men- 
tioned as  an  unclean  bird,  which  in  its  etymology 
is  connected  with  a  bottle  or  cup,  and  therefore 
might  signify  the  pelican  (Bochart) ;  but  it  has 
always  been  explained  as  the  night-owl  or  night- 
raven. 

Vers.  9-12.  Swearing  by  one  (ver.  9),  means:  to 
make  his  name  a  by-word  of  execration,  or  an  ex- 
ample of  cursing  (Isa.  lxv.  15  ;  Jer.  xxix.  22 ;  xl'ti. 
18).  The  ashes  (ver.  10),  allude  to  the  custom 
of  those  in  deep  sorrow,  of  sitting  in  ashes  aud 
dust,  and  strewing  them  upon  their  heads  and 
garments.  We  are  not  to  suppose  that  the 
broad  of  the  Psalmist  was  actually  defiled.  It 
is  a  figurative  expression,  like:  dust  is  their 
bread  (Isa.  lxv.  25;  comp.  Gen.  iii.  14;  Psalm 
lxxii.  9).  The  lifting  up  and  casting  down 
[ver.  11]  is  a  figure  borrowed  from  a  tempestu- 
ous wind  (Job  xxxii.  21  ;  xxx.  22  ;  Isa.  lxiv.  5 ; 
Ezek.  iii.  14),  vividly  representing  how  the 
people  first  lost  their  fatherland,  and  were  then 
cast  among  strangers.  In  ver.  12  life  is  com- 
pared to  a  shadow,  not  as  passing,  or  quickly 
vanishing  (Ps.  cxlv.  4;  comp   xxxix.  7),  but    as 


growing  towards  its  end  (Ps.  cix.  23),  lengthen- 
ing in  the  evening  (Jer.  vi.  4),  after  a  figure 
taken  from  the  declining  of  the  day  (Judges 
xix.  9).  There  is  nothing  to  indicate  an  allusion 
to  a  leaning  wall  which  threatens  to  fall,  Ps. 
lxii.  4  (Ilengstenberg). 

Vers.  13-18.  Thy  remembrance. — Instead  of 
"P^l  several  codices,  known  already  to  Aben 
Ezra,  read  '"|Xl>3,  thy  throne,  evidently  a  correc- 
tion after  Lam.  v.  19  (Kimchi),  but  made  unne- 
cessarily, for  the  passage  before  us  rests  upon 
Ex.  iii.  15,  and  corresponds  with  the  references 
just  made  to  God's  sitting  upon  His  throne,  that 
is,  reigning  (Ps.  ix.  8;  xxix.  10.) — The  time 
*T#iD  (ver.  14)  determined  in  God's  counsels  (Ps. 
lxxv.  3;  Isa.  xl.  2)  is  often  understood  too  defi- 
nitely of  the  seventy  years'  exile  (Jer.  xxv.  11  f. ; 
xxix.  10). — The  stones  [ver.  15]  are  not  those 
intended  for  rebuilding  (Isa.  liv.  11),  but,  as  be- 
ing parallel  to  6.Mat=debris  (Neh.  iv.  4),  are  the 
stones  of  Zion  in  ruins  (Jer.  iv.  1 ;  Neh.  iii.  34). 
The  loving  devotion  here  described  is,  therefore, 
not  that  of  longing  after  the  future,  but,  as  the 
parallelism  also  demands,  that  of  sympathetic 
attachment,  unaffected  by  the  destruction  of  the 
city. — The  restoration  of  Jerusalem  and  the 
appearing  of  Jehovah's  glory  [ver.  17]  go  to- 
gether (Isa.  xl.  1-5),  and  are  to  be  the  means  of 
the  conversion  of  the  world.  The  people  of  the 
Exile  are  called  in  ver.  18  destitute  and  home- 
less, powerless,  unhouored,  and  despised  by  men 
(Del.). 

[Ver.  22.  Alexander:  "This,  according 
to  the  laws  of  Hebrew  syntax,  does  not 
necessarily  denote  an  act  of  God  Himself, 
as  the  similar  construction  in  the  preceding 
verse  does,  but  may  have  a  vague  sense,  equiva- 
lent to  saying,  that  his  name  may  be  declared  in 
Zion.  To  recount  God's  name  is  to  recount  the 
mighty  deeds  which  constitute  it,  and  the  cele- 
bration of  which  constitutes  His  praise.  Zion 
is  still  represented  as  the  great  scene  of  Jeho- 
vah's triumphs,  not,  however,  as  the  capital  of 
Israel  or  Judah  merely,  but  as  the  radiating 
centre  of  religious  light  and  influence  to  all  the 
earth."— J.  F.  M.] 

Vers.  24-29.  My  strength. — It  is  evidently  in 
accordance  with  the  parallel  expression:  my 
days,  to  read  the  suffix  of  the  first  person  (Syr.. 
Chald.  and  many  codices)  instead  of  the  usual 
third  person— his  strength  (Sept.  and  most). 
But  it  is  doubtful  whether  we  should  translate  : 
on  the  way  (Ps.  ex.  7),  or:  by  reason  of  the 
way  (Ps.  cv.  18).  The  Sept.  gives  a  complete 
subversion  of  the  sense  :  it  was  said  to  me  on 
the  way  of  his  strength:  show  me  the  shortness 
of  my  days. — Although  the  heavens  and  the 
mountains  are  termed  everlasting  with  reference 
to  the  lasting  duration  of  the  order  of  things 
(Gen.  viii.  20:  ix.  9;  Ps.  lxxii.  5;  cxlviii.  6), 
preserved  from  decay  (Isa.  xlviii.  13),  yet,  when 
contrasted  with  God,  they  are  not  merely  transi- 
tory and  mutable  (Ps.  lxxii.  7;  Job  xiv.  12), 
but  will  undergo  a  change  by  the  power  of  God 
(Isa.  xxxiv.  4;  1.9;  li.  6;  lxv.  17;  lxvi.  22). 
In  view  of  the  contrast  to  this  change  to  which 
the  world  will  be  subjected,  N1H  DPX  (ver.  28) 
is  not  to  be  understood  as  referring,  according 
to  the  analogy  of  WH   'JN  (Deut.  xxxii.  39  ;  Isa. 


522 


THE  FOURTH  BOOK  OF  PSALMS. 


xliii.  10,  13;  comp.  11  ;  xlviii.  12;  Hi.  6),  to  the 
fact  that  God  is  the  only  Being  who  can  lay  claim 
to  the  Divine  name,  but,  as  in  Job  iii.  19  ;  Isa. 
xli.  4;  xlvi.  4,  to  the  immutability  in  which  God 
ever  manifests  Himself  as  the  same.  The  Mes- 
sianic application  of  this  passage  in  Heb.  i.  10 
ff.  has  its  justification  in  the  context,  which 
points  to  the  time  of  fulfilment.  The  concluding 
sentence  asserts  that  the  generation  of  God's 
servants  will  not  perish,  but  will  ever  have  a 
seed,  and  thereby  be  preserved  until  the  period 
of  consummation.  [Pkrowne:  "It  is  by  no 
means  easy  to  understand  why  the  words  of  this 
Psalm  should  have  been  quoted,  as  it  does  not 
seem  at  first  sight  to  be  a  Messianic  Psalm.  It 
may  be  observed,  however,  (1)  that  it  is  in  this 
sense  Messianic,  that  it  looks  forward  to  Israel's 
redemption  from  captivity,  and  the  future  glory 
of  Zion  ;  (2)  that  ....  there  are  two  great  lines 
of  Messianic  hope  running  through  the  Psalms, 
the  one  human,  the  other  Divine;  in  the  one  of 
which  the  reign  of  the  Son  of  David,  in  the  other 
of  which  the  advent  of  Jehovah  is  the  great  end 
and  object.  Here  the  Psalmist  is  occupied  with 
the  latter,  the  appearing  of  Jehovah  in  His 
glory.  (3)  This  identification  of  the  Jesus  of 
the  New  Testament  with  the  Jehovah  of  the  Old 
is  what,  we  find  elsewhere.  Comp.  John  xii.  41 
with  Isa.  vi.  (Isaiah  sees  the  glory  of  Jehovah, 
John  says  it  was  the  glory  of  Christ),  and  John 
xix.  37,  which  in  Zech.  xii.  10  is  language  used 
directly  of  Jehovah.  .  .  .  (4)  Not  only  the  revela- 
tion, the  appearing  of  Jehovah  in  Zion,  but  also  the 
creation  of  the  world,  ver.  26,  would  point  to 
the  great  Mediator,  the  Eternal  Word,  as  the 
Person  here  spoken  of,  and  on  this  last  ground 
especially,  the  quotation  in  the  Epistle  to  the 
Hebrews  seems  to  rest." — J.  F.  M.j 

DOCTRINAL  AND   ETHICAL. 

1.  In  great  sorrow  of  heart  even  the  body  de- 
clines. One  in  deep  affliction  loses  his  relish  even 
for  food  and  drink.  He  who  is  inwardly  tempted 
feels  himself  also  outwardly  weakened,  and  pass- 
ing away  like  a  shadow  to  his  end.  Then  it  is 
necessary  above  every  thing  else  to  be  firmly 
fixed  in  God,  the  Eternal,  the  Abiding,  the  Im- 
mutable, to  gain  and  maintain  that  immovable 
ground,  into  which  faith  strikes  root,  and  from 
which  the  expectation  of  answer  to  prayer 
grows  up  with  life  and  vigor.  Then  the  earthly 
sources  of  happiness  may  be  lost,  its  outward 
supports  be  resigned,  the  temporal  means  of  its 
preservation  and  restoration  be  dispensed  with, 
yes,  everything  which  otherwise  would  be  pre- 
cious to  men  may  be  stripped  away,  and  the 
sufferer  may  wander  a  homeless  stranger  over 
the  earth,  and  yet  he  will  not  be  lost.  He,  who 
in  his  distress  makes  God  his  refuge,  remains 
shielded  in  Him,  though  forsaken  by  the  whole 
world. 

2.  But  to  make  God  our  refuge  in  such  circum- 
stances is  not  so  easy  as  some  suppose  it  to  be. 
For,  in  the  first,  place,  faith  is  not  the  gift  of  every 
one.  We  have  besides  this  to  take  into  special 
account  the  pressure  which  distress  exerts  upon 
the  soul,  and  which  thus  overcasts  the  mind, 
weakens  the  love  of  prayer,  paralyzes  the  powers 
generally,  and  obstructs  the  upward  looking  and 


rising  of  the  soul  to  God.  To  this  feeling  of 
weariness,  feebleness,  and  exhaustion  there  is 
then  added  the  experience  of  loneliness,  when 
we  are  not  only  forsaken  but  shuuned,  and  be- 
come the  object  not  of  sympathy  but  of  abhor- 
rence, contempt,  and  execration.  But  worst  of 
all  is  the  burden  of  the  Divine  wrath,  whose 
awful  severity  we  have  to  bear  in  those  fearful 
judgments.  The  turning  point  of  deliverance 
is  indeed  gained,  when  the  chastened  one  re- 
members that  his  sufferings  are  the  merited 
chastisement  of  his  sins.  But  he,  who  is  sincere 
in  such  confession,  is  also  conscious  that  he  can- 
not with  all  his  sufferings  remove  his  guilt  or 
atone  for  his  sins,  and  thus  falls  into  a  deep 
gloom,  which  would  consume  him  if  he  were  to 
long  for  God  in  vain. 

3.  But  the  longing  for  God  already  contains  in 
itself  germs  of  faith,  both  in  God's  power,  and 
in  His  willingness  to  pardon,  comfort,  and  de- 
liver. Moreover,  in  order  that  these  seeds  may 
not  be  blighted,  but  gain  vigor  and  develop,  God 
permits  His  people  to  behold  manifestations  of 
His  power,  goodness,  and  faithfulness,  and  pro- 
vides that  the  events  by  which  they  are  made 
known  be  proclaimed  in  the  Church  from  gene- 
ration to  generation,  and  through  the  Church 
come  to  the  knowledge  of  the  heathen,  and  that 
thus  all  the  world  be  called  to  conversion,  and 
the  means  of  salvation  be  afforded  it.  The  pre- 
servation, therefore,  of  God's  Church  in  the  world, 
and  the  means  of  grace  within  the  Church,  form 
an  object  on  the  one  hand,  of  the  cares,  prayers, 
and  hopes  of  believers,  and  on  the  other  of  the 
providential  care,  the  love,  and  the  effectual 
working  of  God,  as  the  unchangeable  Creator, 
Preserver,  and  Governor  of  the  Church,  as  well 
as  the  world,  who  will  cause  His  glory  to  appear, 
when  the  time  is  fulfilled,  and  will  preserve  the 
seed  of  His  servants,  while  the  world  is  passing 
away. 

HOMILETICAL   AND    PRACTICAL. 

He  who  would  not  pine  away  in  distress  must 
seek  revival  from  God's  countenance,  and,  there- 
fore, not  merely  pour  out  his  complaint  before 
Him,  but  also  cast  his  cares  upon  Him  and  hope 
for  the  consolation  of  Israel. — The  more  strongly 
we  feel  our  frailty  and  helplessness,  and  the 
more  clearly  we  recognize  the  perishableness 
and  impotence  of  the  world,  the  more  firmly 
fixed  must  we  be  in  God,  the  more  implicitly 
must  we  hope  in  Him,  and  the  more  cheerfully 
take  what  comes  from  His  hand. — We  care  best 
for  our  own  welfare,  when  we  are  concerned  for 
God's  honor,  the  salvation  of  the  world,  and  the 
prosperity  of  the  Church. — The  security  for  the 
preservation  of  the  Church  does  not  lie  (1)  in 
the  impotence  of  the  hostile  world,  but  in  the 
indestructible  dominion  of  the  Almighty;  nor 
(2)  in  the  virtues  of  its  members,  but  in  His  un- 
changeable faithfulness  ;  nor  (3)  in  the  strength 
of  temporal  institutions,  but  in  the  invincible 
power  of  the  means  of  grace. — The  glory  of  the 
world  sets  with  the  rising  of  the  glory  of  God: 
well  for  him  who  can  resign  the  one  and  hope 
in  the  other ! — Suffering  and  love  are  not  counter- 
parts, but  they  are  quite  compatible  with  one 
another.     Let  us  recognize,  feel,  and  testify  to 


PSALM  CIII. 


523 


this  in  the  afflictions  of  (he-  Church  as  well  as  in 
personal  trials. — God  lias  fixed  in  the  Church 
the  remembrance  of  His  name  for  His  own  glory, 
for  the  building  of  the  Church,  and  for  the 
conversion  of  the  heathen. — God  has  not  resigned 
His  power  over  the  world,  even  if  He  permits  it 
to  last  for  a  time,  and  restrains  His  judgments  : 
let  us  then  trust  in  His  power,  and,  that  we  may 
not  need  to  dread  His  judgments,  let  us  serve 
Him  faithfully  as  our  King. 

Luther  :  A  Psalm  of  devotion,  wherein  the 
dear  saints  of  old,  weary  of  the  law,  of  sin,  and 
of  dying,  yearn  thus  fervently  after  God,  and 
call  for  the  king  lorn  of  grace  promised  in  Christ. 
— Calvin:  The  more  lamentable  the  desolation 
of  the  Church,  the  lessshould  we  allow  ourselves 
to  become  alienated  from  love  to  her. — Starke  : 
True  penitence  does  not  soon  cease;  it  is  not 
exercised  with  laughter  on  the  lips. — It  does 
not  so  much  grieve  the  pious  that  they  are 
chastened  by  God,  as  that  they  have  offended 
Him,  and  have  thereby  brought  upon  themselves 
His  anger  and  chastisement. — A  penitent  heart 
distrusts  its  own  strength,  and  knows  that  it  has 
as  little  strength  as  a  shadow,  and  as  little  sap 
as  the  withered  grass. — It  is  the  beginning  of 
true  repentauce,  when  the  stony  heart,  smitten 
by  the  rod  of  the  law,  overflows  in  a  flood  of 
tears;  from  this  sowing  in  tears  there  grows 
the  stately  and  fruitful  harvest  of  joy. — In  the 
world,  every  one  turns  his  eyes  away  from  him 
who  is  forsaken  and  despised;  but  God  does  the 
opposite.  He  turns  to  listen  to  the  entreaties 
of  those  who  are  forsaken  by  the  world  and  its 
comfort. — There  are  few  among  men  who  have 
part  in  God's  mercy,  because  they  do  not  groan 
as  prisoners,  or  know  that  they  are  children  of 
death. — Beware  lest  thou  shorten  thy  days  by 
an  intemperate  and  unchaste  life,  needless  anxi- 
ety, anger,  and  other  evils  ;  abide  rather  in  God's 
fear,  for  that  will  lengthen  thy  days. — We 
shall  have  lived  long  enough,  when  we  shall  have 
gained  a  true  knowledge  of  Christ,  and  have 
been  well  confirmed  therein  ;  if  we  have  this, 
we  cannot  after  that  die  at  an  inconvenient  time. 
— The  world  must  always  leave  a  little  room  for 
the  citizens  of  Christ's  kingdom,  and  if  they  do 
not  find  it  on  earth,  they  have  an  eternal  abiding 
place  in  heaven. — Selnecjusr:  That  is  a  beau- 


tiful and  comforting  promise,  that  God  will  hear 
all  those  who  believe  and  fear  Him,  and  that 
the  Church  of  Christ  will  ever  endure,  and  extol 
and  praise  the  great  blessings  of  its  Redeemer. 
— Mknzel:  For  what  end  are  the  people  created? 
To  praise  the  Lord. — Arndt:  Though  God  the 
Lord  knows  all  thy  troubles,  yet  He  will  have 
thee  lament  them  to  Him;  (1)  that  in  thy  spirit 
there  should  be  no  guile;  (2)  and  that  from  the 
heart  thou  shouldst  know  thy  sin  ;  (3)  that  thou 
shouldst  show  the  Lord  thy  wound  which  pains 
thee,  that  He  may  heal  it. — Rieger:  We  indeed 
have  proofs  that  we  arc  not  in  heaven,  but  that 
we  are  suspended  all  alone,  by  our  faith,  between 
the  life  of  the  world  and  the  life  eternal.  But 
it  will  yet  bo  the  lot  of  the  world  to  utter  a 
more  bitter  cry  than  the  pelicans.  Ah,  how 
much  better  would  it  be  to  weep  here  with  and 
over  Zion  ! — Gitkntiier:  Though  it  may  seem 
sometimes  as  if  death  must  be  near,  and  the 
night  of  hell  must  conquer  and  triumph  over 
the  few  righteous  in  a  city  or  in  a  nation,  yet  it 
must  remain  true  of  them,  what  the  Lord  Him- 
self has  said,  that  none  should  snatch  them  out 
of  His  hand,  and  that  the  gates  of  hell  should 
not  prevail  against  them. — Diediucii  :  If  all  thy 
desire  is  really  after  the  living  God,  He  will 
speedily  vouchsafe  His  presence  to  thee  most 
richly;  but  worldlings  and  hypocrites  desire 
not  God,  but  always  the  world,  even  when  they 
pray. — Taube:  While  believers  under  the  Old 
Covenant  sought  and  gained  Christ  in  God,  the 
God  of  salvation  in  the  God  of  creation,  the 
children  of  the  New  Covenant  proclaim  God  in 
Christ,  who  became  flesh,  of  whom,  by  whom, 
and  to  whom  are  all  things,  blessed  to  eternity. 
[Mattii.  Henry  :  If  God  by  His  providence 
declare  His  name,  we  must  by  our  acknow- 
ledgment of  it  declare  His  praise,  which  ought 
to  be  to  us  an  echo  of  His  name. — Barnes  :  An 
indication  of  a  coming  revival  of  religion  is 
often  manifested — by  tenderness,  pity,  and  com- 
passion in  view  of  abounding  desolations,  the 
coldness  of  the  Church,  and  the  prevalence  of 
iniquity — by  a  conscious  returning  love  in  their 
hearts  for  all  that  pertains  to  religion,  however 
unimportant  it  may  be  in  the  eyes  of  the  world, 
or  however  it  may  be  despised. — J.  F.  M.] 


PSALM  CIII. 
A  Psalm  of  David. 

Bles3  the  Lord,  0  my  soul : 
And  all  that  is  within  me,  bless  his  holy  name. 
Bless  the  Lord,  O  my  soul, 
And  forget  not  all  his  benefits: 
Who  forgiveth  all  thine  iniquities ; 
Who  healeth  all  thy  diseases ; 


524 


THE  FOURTH  BOOK  OF  PSALMS. 


4  "Who  redeerneth  thy  life  from  destruction : 

Who  crowneth  thee  with  lovingkindness  and  tender  mercies  ; 

5  Who  satisfieth  thy  mouth  with  good  things ; 
So  that  thy  youth  is  renewed  like  the  eagle's. 

6  The  Lord  executeth  righteousness 
And  judgment  for  all  that  are  oppressed. 

7  He  made  known  his  ways  unto  Moses, 
His  acts  unto  the  children  of  Israel. 

8  The  Lord  is  merciful  and  gracious, 
Slow  to  anger,  and  plenteous  in  mercy. 

9  He  will  not  always  chide : 

Neither  will  he  keep  his  anger  forever. 

10  He  hath  not  dealt  with  us  after  our  sins; 
Nor  rewarded  us  according  to  our  iniquities. 

11  For  as  the  heaven  is  high  above  the  earth, 

So  great  is  his  mercy  toward  them  that  fear  him. 

12  As  far  as  the  east  is  from  the  west, 

So  far  hath  he  removed  our  transgressions  from  us. 

13  Like  as  a  father  pitieth  his  children, 

So  the  Lord  pitieth  them  that  fear  him. 

14  For  he  knoweth  our  frame  ; 

He  remembereth  that  we  are  dust. 

15  As  for  man,  his  days  are  as  grass  : 

As  a  flower  of  the  field  so  he  flourisheth. 

16  For  the  wind  passeth  over  it,  and  it  is  gone; 
And  the  place  thereof  shall  know  it  no  more. 

17  But  the  mercy  of  the  Lord  is  from  everlasting  to  everlasting  upon  them  that 

fear  him, 
And  his  righteousness  unto  children's  children ; 

18  To  such  as  keep  his  covenant, 

And  to  those  that  remember  his  commandments  to  do  them. 

19  The  Lord  hath  prepared  his  throne  in  the  heaveus  ; 
And  his  kingdom  ruleth  over  all. 

20  Bless  the  Lord,  ye  his  angels, 

That  excel  in  strength,  that  do  his  commandments, 
Hearkening  unto  the  voice  of  his  word. 

21  Bless  ye  the  Lord,  all  ye  his  hosts  ; 

Ye  ministers  of  his,  that  do  his  pleasure 

22  Bless  the  Lord,  all  his  works, 
In  all  places  of  his  dominion : 
Bless  the  Lord,  O  my  soul. 


EXEGETICAL  AND  CRITICAL. 
Contents  and  Composition. — A  stream  of 
grateful  praise,  whose  gentle  and  regular 
waves  rise  gradually  higher .  and  higher, 
here  flows  forth  from  a  mind  which  is  moved  to 
its  inmost  depths  by  the  blessings,  especially 
those  of  a  spiritual  nature,  which  God  has  abund- 
antly and  from  the  earliest  ages  bestowed  both 
upon  the  Psalmist  personally,  and  upon  the 
whole  Church.  The  poet  begins  by  calling  upon 
his  own  soul  to  declare  its  gratitude  for  the  ma- 
nifestations of  God's  favor,  which  he  has  him- 
self personally  experienced  (vers.  1-5),   and  the 


words  which  are  uttered  at  the  beginning  of  the 
Psalm  reappear  in  the  last  line,  and  thus  enclose 
the  whole.  Between  these,  the  Psalmist  celebrates 
God's  gracious  and  helpful  dealings  in  their  ac- 
tual manifestations  in  Israel  (vers.  b'-lO),  in  their 
lieavenly  exaltation  and  paternal  character,  and 
their  relation  to  sinful  and  mortal  men  (vers. 
11-14),  and  in  their  trustworthiness  for  all  who 
hold  fast  to  His  covenant  and  to  His  ordinances 
(vers.  15-18).  Then  the  whole  world  is  called 
upon  to  praise  this  heavenly  King  who  rules  over 
all  (vers.  10-22). 

The  supposition  that  either  a  final  strophe  be- 
ginning with  ver.   20  (Koster),  or  the  last  line 


PSALM  CIII. 


525 


(Hupfeld)  forms  a  liturgical  epipliony,  is  with- 
out foundation.  So  also  is  the  assumption  that 
the  whole  Psalm  was  designed  for  the  public 
service  (Ewald,  Olshausen).  Still  more  un- 
founded is  the  notion  that  the  whole  people  in 
exile  are  the  speakers.  The  reference  to  David's 
restoration  to  the  Divine  favor  after  his  adultery 
with  Bathsheba  (Rosenmiiller)  is  too  special. 
There  are,  moreover,  serious  grounds  for  hesi- 
tation with  regard  to  the  Davidic  origin,  afforded 
especially  in  Aramaic  forms,  among  which  the 
suffixes  echi  and  aychi  are  the  most  striking,  oc- 
curring, as  they  do,  only  besides  in  Pss.  cxvi.  7, 
19;  cxxxvii.  6;  Jer.  xi.  15,  and  2  Kings  iv.  1-7. 
We  may  regard  the  passage  cited  in  ver.  8  from 
Ex.  xxxiv.  6  as  the  Text  (Hupfeld).  [Heng- 
stenberg,  holding  the  originality  of  the  super- 
scriptions, defends  the  opinion  of  a  composition 
by  David,  finding  resemblances  to  the  preceding 
Psalm,  which  he  assigns  to  the  same  author. 
Delitzsch  and  others,  observing  the  same  resem- 
blances, and  drawing  a  like  inference,  refer  it, 
as  they  do  Ps.  cii.,  to  a  writer  near  the  close  of 
the  captivity.  Perowne  thinks  that  nothing  cer- 
tain can  be  determined  as  to  the  date  or  the 
author.  Alexander  favors  the  hypothesis  main- 
tained by  Hengstenberg,  that  this  is  the  Psalm 
of  mercy  and  judgment  promised  in  Ps.  ci. — J.F.M.] 

Vers.  1-4.  Bless. — The  thanksgiving,  as  a 
response  to  the  blessing  with  which  God  blesses, 
is  denoted  by  the  same  word  as  the  blessing  it- 
self. On  the  soul  as  representing  the  whole 
man  see  Delitzsch's  Biblische  Psychologies  pp.  104, 
203.  On  the  organs  [E.  V. :  that  is  within  me] 
of  the  cavities  of  the  chest  and  abdomen,  as  em- 
ployed in  the  service  of  the  mind  and  soul,  see  p. 
2GG.  The  benefits  (ver.  2)  of  God  are  denoted  by 
a  word  which  means,  literally,  actions  for  which 
one  has  deserved  well.  Instead  of:  grave  (ver. 
4),  in  allusion  to  the  under-world  (Ps.  xvi.  10), 
the  LXX.  have  rendered:  destruction,  by  de- 
riving the  form  not  from  TWD  but  from  i^nty. 
Job  xvii.  14.  [The  former  rendering  is  now 
universally  adopted. — J.  F.  M.] 

Ver.  5.  The  satisfying  of  the  languishing 
heart  or  soul  is  also  mentioned  in  Psalm 
cvii.  9;  Isaiah  lviii.  11;  and  the  whole  con- 
text leaves  the  impression  rather  of  inward 
satisfaction  than  of  outward  nourishing. 
But  we  should  not  translate  directly:  desire 
(Sept.)  For  'Tg  is  known  to  occur  elsewhere 
only  in  the  signification:  array  or  ornament; 
and  this  could  very  well  be  employed  to  denote 
the  soul,  as  "  my  honor,"  "  my  darling,"  and  the 
like  expressions,  are  (Aben  Ezra,  Mendelssohn, 
Hengst.)  The  context,  however,  must  decide  as 
to  the  special  reference  of  an  expression  so  ge- 
neral and  capable  of  such  manifold  applications. 
In  Ps.  xxxii.  9  the  same  word  denotes  the  trap- 
pings of  the  mule,  which  are  at  the  same  time 
the  means  of  restraining  it,  and  we  therefore 
render  there :  harness.  Here  we  are  scarcely 
justified  in  understanding  the  body  (Syr.)  or  the 
theek  (Kimchi,  Del.,  Hitzig)  or  the  mouth  (Lu- 
ther), and  still  less  old  age  (Chald.)  or  youth  (J. 
D.  Mich.,  Gesenius).  Nor  is  it  probable  that 
there  is  any  allusion  to  the  rejuvenating  influ- 
ence mentioned  in  the  next  line,  as  though  the 
poet,  by  way  of  anticipation,  were  referring  to 


the  adornment  of  the  body  which  had  renewed 
its  youth  (Koster,  Maurer),  or  had  meant  by  the 
word  "  attire  "  the  whole  outfit  and  equipment 
which  surrounds  men  like  a  garment,  and  is  in 
Job  ii.  4  denoted  by  the  word  skin,  in  contrast 
to  the  soul.  [Hupfeld:  "All  the  apparatus  of  ex- 
ternal means  by  which  life  is  sustained,  and  with 
which  it  is  invested." — J.  F.  M.]  The  previous 
mention  of  the  soul  itself  does  not  interfere  with 
our  explanation,  for  the  whole  person  was  em- 
ployed just  a  little  before  as  representing  it, 
[So  Hengstenberg  also,  who  renders  :  ornament, 
but  explains  the  word  as  meaning  the  soul.  Al- 
exander renders  :  soul,  directly. — J.  F.  M] 

Vers.  7-9.  Ver.  7  alludes  to  Ex.  xxxiii.  13.  The 
■ways  are  therefore  not  those  to  be  trodden  by 
men,  but  those  followed  by  God  in  His  march 
through  the  history  of  the  world.  Is.  lvii.  1G;  Jer. 
iii.  5  are  parallel  to  ver.  9.  ["  He  will  not  always 
judge  "  is  the  more  literal  and  correct  render- 
ing. For  the  next  clause  comp.  Jer.  iii.  5,  12. — 
J.  F.  M.] 

Vers.  14-22.  The  frame  does  not  denote 
here  the  moral  nature  of  man  (Gen.  vi.  5;  viii. 
21 ;  Deut.  xxxi.  21)  the  inherited  disposition  of 
his  heart  (Psalm  li.  7),  but  the  frame  of  dust 
(Gen.  ii.  7)  like  a  potter's  vessel  (Job  x.  8  f. ;  Is. 
xxix.  16;  xlv.  9  f.)  The  second  member  of  ver. 
1G  is  taken  literally  from  Job  vii.  10.  The  figure 
of  the  flower  in  general,  is  based  upon  Job  xiv. 
2  ;  that  of  the  grass  on  Ps.  xc.  5  ;  Is.  xl.  6  f.;  li. 
12;  the  blessing  bestowed  upor  children's  chil- 
dren (ver.  17)  is  from  Ex.  xx.  G;  xxxiv.  7  ;  Deut. 
vii.  9.  Angels  (ver.  20)  are  called  upon  to  praiso 
God  also  in  Ps.  xxix.  1 ;  cxlviii.  1.  They  are  here 
called  heroes  [of  strength,  E.  V.:  that  excel  in 
strength. — J.  F.  M.]  as  leaders  of  the  armies  of 
God  (Joel  iv.  9,  11;  Is.  xiii.  3;  xl.  2G).  The 
hosts  likewise  mentioned  here  appear  to  be 
angels  of  subordinate  rank  (Del.,  Hitzig),  and 
not  stars  (Hengst.,  Hupfeld).  [The  latter  opi- 
nion has  originated  in  the  unwillingness  to  view 
this  verse  as  containing  anything  like  a  repeti- 
tion of  the  preceding.  The  explanation  given 
above  would  obviate  this  difficulty.  But  there 
is  no  need  of  assuming  a  subordinate  rank  to  be 
intended.  It  would  be  better  to  understand  this 
verse  as  being  more  comprehensive  in  its  appli- 
cation. The  preceding  one  called  upon  a  special 
class  of  the  most  exalted  angels  to  praise  their 
Maker.  This  one  summons  all  His  hosts  that  mi- 
nister to  Him.  We  are  led  to  this,  besides,  by  the 
gradually  widening  scope  of  the  passage.  For 
the  last  verse  calls  upon  all  God's  works  to  bless 
Him.  Thus  it  seems  that  the  word  "all"  is  in- 
tended in  each  verse  to  include  what  goes  be- 
fore, while  embracing  also  a  wider  class.  The 
application  of  the  term  "  ministers  "  to  the  stars 
would  seem  to  be  lacking  in  the  simplicity  and 
directness  which  characterize  the  language  of 
the  Psalm  throughout. — J.  F.  M.] 

DOCTRTNAL   AND    ETHICAL. 

1.  If  the  ingratitude  and  forgetfulness  of  the 
human  heart  were  not  great  by  nature,  there  would 
be  no  need  of  a  special  ai  d  repeated  exhortation 
to  the  thankful  acknowledgment  of  God's  bene- 
fits. For  these  benefits  are  numerous  and  every- 
where apparent,  are  bestowed  upon  individuals 
and    the    whole   country,   satisfy    physical   and 


526 


THE  FOURTH  BOOK  OF  PSALMS. 


spiritual  needs,  and  comprise  temporal  and  eter- 
nal good.  Yet  it  is  indispensable  that  we  trace 
ail  this  to  the  invisible  Giver  of  all  good,  while 
we  have  reason,  not  merely  to  call  upon  others 
to  praise  God,  but  also  to  remind  ourselves,  that 
we  have  not  previously  given  to  God  something 
which  is  requited  to  us,  but  rather,  that  all  our 
thanks  o.re  only  an  acknowledgment  of  the  bless- 
ing which  we  had  previously  received  from  Him, 
and  thus  do  merely  trace  back  this  blessing  to  its 
source  in  God. 

2.  But  the  ever-flowing  fountain  of  all 
these  benefits  and  blessings  is  the  love  of 
God.  And  this  love  is  manifested  not  merely  as 
guardian  love,  beneficent  kindness,  sympathizing 
mercy,  and  helpful  compassion,  but  is  chiefly 
displayed  as  grace.  In  such  exhibitions  of  His 
grace  does  God  forgive  the  sins  of  men,  deliver 
them  from  death,  renew  their  natures,  heal  their 
infirmities,  beautify  their  lives;  and  this  without 
any  merit  or  desert  of  their  own.  For  it  is  a  pa- 
ternal mode  of  dealing  which  God  manifests  and 
exercises  towards  His  people. 

3.  And  since  He,  who  thus  acts  towards  us  as 
a  Father,  is  also  the  holy  God  and  the  Heavenly 
King,  His  dealings  are  righteous.  His  love  is 
neither  a  weak  indulgence  of  all,  nor  a  capri- 
cious preference  of  some.  Its  immeasurableness 
and  infinitude  are  not  the  absence  of  moderation 
or  self  restraint,  but  correspond  to  its  more  than 
earthly  nature,  and  express  the  all  comprehen- 
siveness and  all-sufficiency  of  its  influence,  pro- 
ceeding from  the  inexhaustible  and  invincible 
fuluess  of  power  which  dwells  in  the  Divine  na- 
ture, but  do  not  interfere  with  the  conditions 
under  which  this  eternally  efficacious  grace  is 
displayed  in  the  history  of  the  world,  and  is  re- 
ceived and  experienced  by  individuals  according 
to  their  constant  need. 

4.  All  this  is  most  clearly  recognizable  in  the 
dealings  of  God  with  His  people.  But  they,  on 
their  side,  have  reason  most  strictly  to  fulfil  these 
con  litions.  For  God's  will  and  ways  have  been 
made  known  to  them  by  Himself,  and  the  cove- 
nant established  by  Him  reminds  them  constantly, 
on  the  one  hand,  of  their  obligation  to  fulfil  its 
duties,  in  order  that  His  will  may  be  performed 
on  earth  by  those  who  fear  Him,  as  it  is  by  the 
angels  in  heaven,  and,  on  the  other,  of  the  un- 
changeable willingness  of  the  Highest  to  show 
compassion  to  man,  who  withers  like  the  grass, 
and  to  make  those  who  are  His  people  well- 
pleasing  in  His  sight. 

5.  The  Church,  accordingly,  as  it  is  the  place 
of  God's  worship,  is  also  the  soil  for  the  training 
up  of  men  as  His  servants  and  children.  But 
the  sphere  of  God's  dominion  is  far  wider  than 
His  kingdom  in  Israel:  it  embraces  heaven  and 
earth.  And  therefore  should  the  praise  of  this 
incomparable  King  resound  through  all  depart- 
ments of  creation,  and  an  accompaniment  to  the 
hallelujah  of  the  Church  follow  in  all  places  of 
His  dominion. 

HOMILETICAL   AND   PRACTICAL. 

The  more  bountifully  God's  benefits  are  show- 
ered down  upon  men  in  their  brief  lives  of  con- 
stant need,  the  more  easily  is  one  after  another 
forgotten;  but  all  the  more  base  is  such  forcet- 
fulness. — God  in   His  goodness  comes  forth  to 


meet  our  wants,  and  anticipate  our  requests;  are 
we  as  speedy  with  our  thanks  and  as  ready  in 
our  praise? — That  men  should  praise  God  with 
willing  readiness,  there  are  necessary,  (1)  a  soul 
mindful  of  His  blessings,  (2)  a  heart  susceptible 
of  love  towards  Him,  (:i)  a  conscience  sensitive 
to  His  righteous  demand. — God  rules  in  His 
kingdom  with  fatherly  goodness,  and  yet  with 
kingly  righteousness;  therefore  it  becomes  us  to 
fear  as  well  as  love  Him,  to  serve  as  well  as 
trust  Him. — If  God  deals  withus  as  a  Father,  do 
we  act  towards  Him  as  children? — The  whole 
world  is  full  of  the  goodness  of  the  Lord  ;  but 
how  far  is  the  whole  world  still  from  knowing 
and  praising  Him?  What  has  our  Church  done 
to  remedy  this  deficiency  ?  And  what  is  her 
duty  with  regard  to  it? — If  we  lay  claim  to  the 
rights  of  the  covenant,  we  must  fulfil  its  obliga- 
tions; and  this  we  cannot  do  without  the  help 
of  our  God  as  it  is  pledged  in  the  covenant. — 
Man  has  here  below  no  abiding-place,  not  even 
in  the  memory  of  the  world ;  but  God  forgels  no 
one.  Oh  that  we  might  remember  Him  ! — The 
Church  of  God  on  earth  ;  (1)  as  the  object  of  His 
paternal  care,  (2)  as  the  place  where  His  hea- 
venly glory  is  manifested,  (3)  as  the  organ  of 
His  royal  government. 

Augustine:  When  thou  art  forgiven,  thy  sins 
begin  to  set  and  God's  grace  rises. — Seek  thy 
good,  oh  soul!  All  creatures  have  a  certain 
good  which  supplies  and  completes  their  nature. 
Behold  the  highest  good  ;  it  is  thine!—  Starke: 
Not  a  single  sin  of  an  impenitent  sinner  remains 
unforgiven,  and  just  as  little  should  a  single  sin 
remain  in  its  dominion  and  evil  influence  (Rom. 
vi.  12). — The  crown  of  a  believer  in  this  life,  as 
well  as  in  the  heavenly,  is  God's  mercy  and 
compassion,  for  they  are  the  sure  sources  of 
his  blessedness. — Justification  must  go  hand  in 
hand  with  sanctification  and  the  renewing  of  the 
Holy  Ghost. — The  goodness  of  God  is  mighty, 
not  only  to  strengthen  our  spiritual  life,  but  our 
temporal  also,  in  so  far  as  it  tends  to  His  glory 
and  our  welfare. — He  who  would  have  the  un- 
failing eagle-like  vigor  of  a  mind  directed  hea- 
venwards, let  him  ever  satisfy  his  hungry  soul 
with  grace  alone,  and  strength  will  never  be 
wanting  to  him. — The  most  potent  remedy  for  a 
troubled  soul  is  the  contemplation  of  the  com- 
passion and  goodness  of  God. — God  lets  the  sin- 
ner know  and  feel  His  anger,  in  order  to  prepare 
him  for  the  view  of  His  mercy. — True  parents 
should  not,  it  is  true,  tolerate  the  faults  and  sins 
of  their  children,  by  being  silent  with  regard  to 
them  or  overlooking  them,  as  Eli  did;  but  they 
must  recognize,  on  the  other  hand,  that  they  are 
not  so  much  their  judges  as  their  parents,  and, 
as  it  were,  their  physicians. — The  more  transi- 
tory man  is,  the  more  abiding  is  God's  mercy; 
the  Christian  must  oppose  this  ground  of  conso- 
lation to  all  trials,  yea,  even  to  death  itself. — 
The  holy  angels  are  not  only  our  guardians,  but 
also  our  instructors  and  leaders  in  the  praise  of 
God, — No  place  is  an  improper  one  to  praise  God, 
provided  only  our  heart  is  sincere  before  Him. — 
We  should  be  as  ready  (and  still  more  ready)  to 
execute  the  will  of  God,  as  an  obedient  servant 
is  ready  to  execute  his  master's,  even  at  a  nod 
from  him  ;  nor  should  we  do  this  by  compulsion, 
but  from  love    (1   John  v.  3). — God  knows  our 


PSALM  CIV. 


527 


distress  and  ruin  better  than  we  ourselves,  and 
regards  all  men  with  compassionate  sympathy, 
but  looks  upon  His  children  especially  with  the 
most  tender  pity. 

Berlenburgkr  Bible:  The  soul  which  has 
been  stricken  and  slain,  but  made  alive  again, 
feeling  the  joy  of  its  new  freedom. and  the  enjoy- 
ments of  its  redemption,  flows  forth  without  re- 
straint in  praise  and  thanksgiving,  in  testimony 
of  its  gratitude. — Rieger  :  To  feel  sin  and  death, 
and  thereafter  to  have  received  the  atonement 
and  the  Spirit  which  makes  alive,  and  so  to 
praise  God,  and  to  join  in  faith  and  patience 
with  all  the  saints  of  God, — this  is  the  subject 
of  the  ciii.  Psalm. — Roos :  David,  when  he  en- 
couraged his  soul  to  praise  God,  was  conscious 
of  his  sins  and  infirmities;  these  only  were  his 
own.  The  Lord  forgave  the  one  and  healed  the 
other,  and  he  ascribes  all  good  to  Him. — Tuo- 
LUCK:  The  psalmist,  while  praising  God's  im- 
measurable mercy  to  those  who  fear  Him  and 
keep  His  covenant,  guards  against  that  carnal 
conception  of  the  Divine  love,  which  forgets  that 
repentance  and  faith  are  the  conditions,  under 
which  God  announces  Himself  as  our  Father. — 
Guenther  :  If  God  had    not  been  patient  with 


our  stammering  and  halting,  we  would  never 
have  learnt  to  speak  the  language  of  truth,  nor 
walk  the  way  of  lite;  and  if  He  had  dealt  with 
the  nations  according  to  their  disobedience, 
where  would  their  names  have  been? — Diedrich: 
The  nearer  we  come  to  God,  the  more  are  we 
ravished  with  enlarged  discoveries  of  His  for- 
giveness— Schaubach:  Without  forgiveness  of 
sins,  even  the  highest  earthly  good  is  only  a 
whitened  sepulchre,  behind  which  destruction 
lurks. — Taube:  Man,  in  his  body,  soul,  and 
spirit,  is,  as  it  were,  a  mouth  opened  wide 
with  cravings;  that  is  his  greatest  weakness  and 
yet  his  chief  adorning ;  nothing  less  than  God, 
the  native  fountain  of  youth,  can  Batisfy  Him 

[Matt.  Henry:  He  considers  the  frailty  of 
our  bodies  and  the  folly  of  our  souls,  how  little 
we  can  do,  and  expects  accordingly  from  us; 
how  little  we  can  bear,  and  lays  accordingly  upon 
us;  in  all  which  appears  the  tenderness  of  His 
compassion. — Hengstenberq :  Old  age,  in  other 
cases  always  the  forerunner  of  death,  is  here 
continually  the  forerunner  of  youth  :  the  greater 
the  failure  of  strength,  so  much  the  nearer  is 
the  complete  renewal  of  strength. — J.  F.  M.] 


PSALM  CIV. 


1  Bless  the  Lord,  0  my  soul. 

O  Lord  my  God,  thou  art  very  great ; 
Thou  art  clothed  with  honor  and  majesty: 

2  Who  coverest  thyself  with  light  as  with  a  garment : 
Who  stretchest  out  the  heavens  like  a  curtain  : 

3  Who  layeth  the  beams  of  his  chambers  in  the  waters 
Who  maketh  the  clouds  his  chariot : 

Who  walketh  upon  the  wings  of  the  wind: 

4  AVho  maketh  his  angels  spirits; 
His  ministers  a  flaming  fire. 

5  Wlio  laid  the  foundations  of  the  earth, 
That  it  should  not  be  removed  for  ever. 

6  Thou  covered* t  it  with  the  deep  as  with  a  garment : 
The  waters  stood  above  the  mountains. 

7  At  thy  rebuke  they  fled ; 

At  the^vo^ce  of  thy  thunder  they  hasted  away. 

8  They  go, by  the  mountains  ; 
They  go  down  by  the  valleys 

Unto  the  place  which  thou  hast  founded  for  them. 

9  Thou  hast  set  a  bound  that  they  may  not  pass  over ; 
That  they  turn  not  again  to  cover  the  earth. 

10  He  sendeth  the  springs  into  the  valleys, 

Which  run  among  the  hills. 

11  They  give  drink  to  every  beast  of  the  field  : 
The  wild  asses  quench  their  thirst. 


528  THE  FOURTH  BOOK  OF  PSALMS. 

12  By  them  shall  the  fowls  of  the  heaven  have  their  habitation, 
Which  sing  among  the  branches. 

13  He  watereth  the  hills  from  his  chambers  : 

The  earth  is  satisfied  with  the  fruit  of  thy  works. 

14  He  causeth  the  grass  to  grow  for  the  cattle, 
And  herb  for  the  service  of  man  : 

That  he  may  bring  forth  food  out  of  the  earth  ; 

15  And  wine  that  maketh  glad  the  heart  of  man, 
And  oil  to  make  Ms  face  to  shine, 

And  bread  which  strengtheneth  man's  heart. 

16  The  trees  of  the  Lord  are  full  of  sap; 

The  cedars  of  Lebanon,  which  he  hath  planted  ; 

17  Where  the  birds  make  their  nests  : 

As  for  the  stork,  the  fir  trees  are  her  house. 

18  The  high  hills  are  a  refuge  for  the  wild  goats ; 
And  the  rocks  for  the  conies. 

19  He  appointed  the  moon  for  seasons  : 
The  sun  knoweth  his  going  down. 

20  Thou  makest  darkness,  and  it  is  night : 
Wherein  all  the  beasts  of  the  forest  do  creep  forth, 

21  The  young  lions  roar  after  their  prey, 
And  seek  their  meat  from  God. 

22  The  sun  ariseth,  they  gather  themselves  together, 
And  lay  them  down  in  their  dens. 

23  Man  goeth  forth  unto  his  work 
And  to  his  labour  until  the  evening. 

24  O  Lord,  how  manifold  are  thy  works ! 
In  wisdom  hast  thou  made  them  all : 
The  earth  is  full  of  thy  riches. 

25  So  is  this  great  and  wide  sea, 

Wherein  are  things  creeping  innumerable, 
Both  small  and  great  beasts. 

26  There  go  the  ships : 

Tliere  is  that  leviathan,  whom  thou  hast  made  to  play  therein. 

27  These  wait  all  upon  thee ; 

That  thou  mayest  give  them  their  meat  in  due  season. 

28  That  thou  givest  them  they  gather : 

Thou  openest  thine  hand,  they  are  filled  with  good. . 

29  Thou  hidest  thy  face,  they  are  troubled : 
Thou  takest  away  their  breath ;  they  die, 
And  return  to  their  dust. 

30  Thou  sendest  forth  thy  spirit,  they  are  created : 
And  thou  renewest  the  face  of  the  earth. 

31  The  glory  of  the  Lord  shall  endure  for  ever : 
The  Lord  shall  rejoice  in  his  works. 

32  He  looketh  on  the  earth,  and  it  trembleth : 
He  toucheth  the  hills,  and  they  smoke. 

33  I  will  sing  unto  the  Lord  as  long  as  I  live  : 

I  will  sing  praise  to  my  God  while  I  have  my  being. 

34  My  meditation  of  him  shall  be  sweet: 
I  will  be  glad  in  the  Lord. 

35  Let  the  sinners  be  consumed  out  of  the  earth, 


PSALM  CIV. 


529 


And  let  the  wicked  be  no  more. 
Bless  thou  the  Lord,  O  my  soul. 
Praise  ye  the  Lord. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Division.  The  subject  of 
praise  in  this  psalm  is  God's  working  in  the 
kingdom  of  nature,  as  that  of  the  preceding  was 
His  working  in  the  kingdom  of  grace.  "  The 
poet  celebrates  in  bis  song  the  present  continu- 
ance of  the  world  ordained  by  God,  having  in 
mind  His  first  creative  work  recorded  in  Gen.  i. 
1 — ii.  3,  and  concludes  with  the  desire  that  evil 
maybe  banished  from  this  fair  creation,  which 
reveals  universally,  and  in  profusion,  His  power, 
wisdom,  and  goodness."  (Delitzsch).  It  is 
scarcely  to  be  doubted  that  the  Biblical  account 
of  the  creation  forms  in  general  the  guiding 
thread  of  this  poem.  The  seven  groups,  it  is  true, 
in  which  the  related  thoughts  are  set  forth  and 
placed  in  their  connection,  do  not  correspond 
exactly  to  the  seven  days  of  the  week  of  creation. 
But  the  progress,  on  the  whole,  is  the  same,  and 
the  several  representations  bear  a  striking  re- 
semblance in  various  expressions.  It  is  impos- 
sible to  limit  this  resemblance  to  the  modes  of 
conception  presented  in  the  first  group,  or  to  ex- 
plain it  as  though  the  writer  followed  two  in- 
dependent authors,  holding  to  the  same  tradition, 
or  belonging  to  the  same  school,  (De  Wette). 
The  differences  are  to  be  ascribed  to  the  fact 
that  the  subject  was  viewed  from  different  stand- 
points. There  an  account  is  given  of  the  course 
of  creation.  Here  a  hymn  is  sung  to  the  praise  of 
the  Creator  and  Lord  of  the  world,  based  upon 
that  account,  and  having  in  view  the  course  of 
the  world's  history.  But  we  are  not  therefore 
to  divide  this  hymn,  so  as  to  refer  vers.  6  ff.  to 
the  Deluge,  and  the  whole  psalm  to  the  Providence 
of  God  the  heavenly  King,  who  will  at  last  con- 
firm His  kingdom  in  its  full  power  under  the 
Messiah  (Venema).  Nor  is  the  leading  thought 
to  be  found  in  the  first  verse,  and  the  object  of  the 
psalm,  the  strengthening  of  the  assurance  of  the 
Church  that  the  righteous  shall  finally  triumph 
over  the  wicked  (Ilengst.).  The  last  verse  has 
certainly  "the  earthy  flavor  of  a  special  his- 
torical situation"  (Hitzig),  yet  with  such  gene- 
rality, that  no  inference  can  be  deduced  from  it 
as  to  the  time  of  composition.  There  is*  no 
trace  of  a  feeling  of  joyfulness  over  the  restora- 
tion of  the  Second  Temple  (Ruding.,  Ven.).  The 
linguistic  peculiarities  point  in  the  general  to  a 
late  age.  The  poetic  beauty  has  always  been 
acknowledged  ami  very  frequently  praised. 

Vera.  1.  2.  Clothed  (ver.  1),  as  in  Job  xl.  10; 
Is.  Ii.  9;  Ps.  xciii.  1.  This  expression,  like  the  par- 
ticiple which  follows  in  the  next  verserveiling  [,E. 
V.:  who  coverest  thyself],  shows  that  there  is 
here  described,  not  the  eternal  glory  of  God's 
being  (Jude  ver.  25),  nor  the  light  that  is  inac- 
cessible as  God's  dwelling  (I  Tim.  vi.  16),  but 
the  royal  splendor  and  majestic  glory  that  are  re- 
flected iu  the  created  universe  (Ps.  xcvi.  6).  The 
heavens  as  a  tent-curtain  stretched  out  (Is.  xl. 
22;  xlii.  5;  xliv.  22;  liv.  2),  afford  the  concep- 
tion of  the  JTP"Ji   that  is,  what  is  extended. 

Ver.  3.  The  contradictory  expressions,  in  which 
34 


it  is  said  that  the  upper  rooms  are  framed  with 
beams,  and  that  the  latter  cotisist  of  water,  serve 
at  once  to  show  the  error  of  any  sensuous  con- 
ception, and  to  represent  the  exaltation  and  im- 
material nature  of  the  heavenly  King.  [Alexan- 
der comments  as  follows:  "The  first  word  means, 
laying  beams  or  rafters.  The  next  phrase  may 
either  mean  in  or  with  water.  The  first  is  more  ob- 
vious, the  last  more  striking,  as  it  represents  a  so- 
lid building  made  of  a  liquid  or  a  fluid  material. 
In  the  other  case,  the  waters  meant  are  those  of 
the  firmament,  see  Gen.  i.  6,  7;  Ps.  xviii.  12, 
where  the  clouds  and  the  wings  of  the  wind  are 
also  mentioned  in  the  same  connection."  The 
rendering  in  E.  V.  has  not  only  the  advantage 
of  being  the  "more  obvious,"  it  is  also  the  only 
one  consistent  with  the  poetic  taste  of  the  author. 
Indeed  Dr.  Moll  in  his  version  of  the  Psalm, 
renders:  "  Who  frameth  His  upper  room  in  the 
waters,"  but  does  not  notice  this  translation  in 
the  exposition. — J.  F.  M.].  There  can  be  no 
allusion  to  the  custom  of  erecting  chambers  upon 
the  flat  roofs  of  dwelling-houses  (Amos  ix.  6; 
Jer.  xxii.  13),  as  places  of  privacy  and  with- 
dra wing-rooms,  for  God  is  not  viewed  as  conceal- 
ing Himself,  but  as  manifesting  His  glory. 

Ver.  4.  The  double  accusative  makes  the  true 
translation  doubtful.  According  to  the  common 
construction  we  must  render:  He  makes  His  mes- 
sengers winds  (Koster),  and  can  then  put  angels 
in  the  place  of  messengers  (Sept.,  Luther,  Stier), 
as  in  Heb.  i.  7.  But  as  there  is  no  occasion  to 
mention  angels  as  heavenly  ministers  (Venema), 
in  connection  with  the  forces  of  nature,  we  are 
justified  in  approving  the  other  construction, 
which  is  also  admissible.  ["Who  maketh  the 
winds  His  messengers,"  as  Dr  Moll  has  it  in 
his  version. — J.  P.  M.]. 

Vers.  5-8.  The  Pillars  [ver.  5.  E.V.:  founda- 
tion; see  remarks  on  Ps.  xcvii.  2. — J.  F.  M.]  of 
the  earth  are  frequently  mentioned  as  denoting, 
not  literally,  but  by  a  poetic  mode  of  expression, 
the  stability  of  the  earth  as  suspended  freely  in 
space  (Job  xxvi.  7).  The  description  which 
follows  shows  that  the  idea  of  a  Chaos  was  not 
then  entertained  (Comp.  Buttmann,  Mi/thologus, 
I.  p.  128).  The  mountains  are  as  old  as  the 
earth,  and  the  waters  which  originally  covered 
it.  According  to  this  declaration  in  ver.  6,  ver. 
8  a  is  to  be  taken  as  uttered  parenthetically, 
(Ewald,  Hupf.,  Del.),  and  not  to  be  connected 
immediately  with  ver.  8b,  (Hitzig  and  others). 
For  though  the  rendering:  the  waters  rose  upon 
the  mountains,  sank  into  the  valleys,  agrees  in 
sense  with  Ps.  cvii.  2fi,  (Chald.,  Hengst.)  yet  it 
is  incompatible  with  the  statement  in  ver.  6,  that 
the.  waters  stood  above  the  mountains.  So  also 
is  the  other  explanation  that  the  mountains  and 
valleys,  through  upheavals  and  sinkings  (Um- 
breit,  Maurer,  Hitzig),  had  adjusted  themselves 
to  the  positions  prepared  for  them  by  God.  [Dr. 
Moll  therefore  renders  vers.  7,  8 : 

Refore  Thy  rebuke  they  fhd, 

Before  Thy  voice  of  thunder  they  trembled  away — 

Mountains  rose  up,  valleys  sank  down — 

To  the  place,  which  thou'diddt  establish  for  them.— J.  F.  M.]. 


530 


THE  FOURTH  BOOK  OF  PSALMS. 


Vers.  10-13.  AVe  are  perhaps  to  understand  by 
the  brooks,  the  valleys,  ravines  or  wadys  in  which 
they  flow  (Sept.  and  others),  but  this  is  not 
linguistically  certain.  The  fruit  of  thy 
works,  ver.  13,  is  probably  the  rain,  as  pro- 
duced by  the  clouds  (Kimchi  and  most),  or  it 
may  refer  specially  to  the  chambers  which  God 
has  built  for  Himself,  according  to  the  transla- 
tion :  fruit  of  thy  labor  (Hupfeld).  If  plants  are 
understood  (Del.),  then  the  earth  must  be  used 
metonymically  (Aben  Ezra)  for  the  dwellers  on 
the  earth,  which  can  hardly  be  supposed,  if  we 
regard  the  preceding  context. 

Ver.  15.  The  connection  of  ver.  15  b  with  what 
precedes,  by  7  with  the  infinitive,  appears  to 
describe  a  further  effect  of  the  wine,  that  it  makes 
the  face  shine  as  with  oil.  But,  apart  from  the 
circumstance  that  it  is  not  the  face,  but  the  head 
which  is  anointed,  we  must  translate  JD  in  its 
comparative  construction  literally:  than  oil;  and 
thus  oil  would  be  mentioned  in  a  way  strange  to 
the  context.  But  oil, together  with  bread-corn  and 
wine,  is  one  of  the  chief  products  of  the  soil  in 
Palestine,  and  is  employed  more  than  anything 
else  to  give  flavor  and  richness  to  food.  Most 
therefore  assume  rightly  a  looser  connection  of 
the  sentence,  as  the  same  thing  occurs  often 
throughout  the  strophe.  [Alexander:  "Andwine 
gladdens  the  heart  of  man, — (so  as)  to  make  his  face 
shine  more  than  oil — and  bread  the  heart  of  man 
sustains.  The  text  of  the  English  Bible  makes 
oil  a  distinct  item  in  the  catalogue,  and  oil  to 
make  his  face  to  shine.  But  this  is  an  impossible 
construction  of  the  Hebrew,  in  which  the  infini- 
tive (to  make  shine)  bears  the  same  relation  to 
what  goes  before  as  the  infinitive  (to  bring  forth) 
in  the  verse  preceding,  and  is  therefore  expres- 
sive, not  of  a  distinct  cause  and  effect,  but  of  a 
consequence  resulting  from  the  one  just  men- 
tioned. The  true  construction  is  given  in  the 
margin  in  the  English  Bible,  to  make  his  face 
shine  with  oil,  or,  more  than  oil.  To  the  first  of 
these  alternative  translations  it  may  be  objected, 
that  wine  cannot  make  men's  faces  shine  with 
oil,  unless  there  is  allusion  to  the  festive  unctions 
of  the  ancients,  which,  however,  were  restricted 
to  the  head.  The  other  therefore  seems  to  be 
the  true  sense,  in  which  oil  is  merely  mentioned 
as  a  shining  substance.  The  description  of  food 
as  sustaining  the  heart  is  very  ancient.  See  Gen. 
xviii.  5;  Judges  xix.  8." — J.  F.  M.]. 

Vers.  16-18.  It  is  uncertain  whether  the  ex- 
pression: trees  of  Jehovah,  ver.  16,  is  intended 
to  imply  that  they  overtop  all  others,  or  that 
they  grow  wild  as  contrasted  with  those 
planted  by  men.  The  name  rtTDn  (ver.  17) 
is  applied  to  a  bird  with  great  wide-spreading 
wings,  (Zech.  v.  9),  which  builds  its  nest  upon 
the  lofty  cypresses  (according  to  others:  firs), 
which  has  regular  seasons  of  arriving  and  mi- 
grating (Jer.  viii.  7),  and  belongs  to  the  unclean 
birds  (Lev.  xi.  19;  Deut.  xiv.  18),  and  is  per- 
haps mentioned  in  Job  xxxviii.  13,  along  with 
the  pelican.  According  to  the  etymology  which 
is  assumed,  it  may  mean  a  bird  of  a  curved  neck, 
or  of  kind  disposition,  and  is  therefore  supposed 
to  be  either  the  heron  (Sept.,  Aquila,  Symm., 
Theodotius),  or  the  white  dove-falcon  (Chald., 
Iiimchi),  or  the   stork  (Isaaki  and  most).      7j^' 


(ver.  18)  cannot  denote  the  stag  (Sept.)  nor  the 
gazelle  (Schegg),  but  (according  to  the  etymology: 
the  climber)  the  wild  or  the  mountain  goat  (Job 
xxxix.  1;  1  Sam.  xxiv.  3).  J3$  that  is,  gnawer, 
is  mentioned  in  Lev.  xi.  5,  as  an  unclean  rumi- 
nant, and  in  Prov.  xxx.  20  as  a  sagacious  animal 
living  in  flocks  in  the  clefts  of  the  rocks,  and  in 
Deut.  xiv.  7  is  distinguished  from  the  hare.  The 
coney(Rabbins)  is  scarcely  meant,  even  if  it  be 
true  that  the  Phoenicians  gave  the  name  Spain 
to  the  Iberian  peninsula  from  the  number  of 
these  little  animals  that  were  found  there,  still 
less  the  rough  and  spiny  hedge-hog  (Sept., 
Vulg.).  The  leaping-hare  or  leaping-mouse, 
(Chald.)  has  more  in  its  favor.  But  the  rock- 
badger  is  most  probably  meant,  which  resembles 
the  marmot,  and  is  common  on  Lebanon  and  the 
districts  about  the  Jordan.  [The  Hyrax  Sgriacus, 
See  the  article  Coney  in  Smith's  Dictionary  of 
the  Bible.  I  cannot  find  any  support  for  the  ex- 
planation, gnawer,  given  above.  The  root  is  un- 
doubtedly \2'£i,  an  obsolete  form,  but  cognate 
in  meaning  with    |2X  to  hide. — J.  F.  M.J. 

Vers.  19-26.  For  time-measuring  [E.  V.: 
seasons),  literally:  for  appointed  times,  or:  for 
sacred  seasons  (Gen.  i.  14  ;  Lev.  xxiii.  4;  Sirach 
xliii.  7).  Vers.  21-23  allude  to  Job  xxiv.  5; 
xxxvii.  8;  xxxviii.  40.  The  riches  in  ver.  24  are 
the  sum  of  all  that  has  been  brought  into  being 
by  the  creative  power  of  God.  (Gen.  xiv.  19), 
The  word  is  parallel  to  works  before  mentioned, 
and  is  therefore  in  sense=created  things,  yet 
this  not  simply  as  such,  but  as  including  also  the 
accessory  idea  of  divine  ownership,  by  which 
they  are  indicated  as  all  belonging  to  God  and 
subject  to  His  disposal.  Hence  the  translation: 
property  (Luther),  which  is  not  quite  accurate, 
but  throws  light  upon  the  word.  The  ancient 
translators  also  are  divided  between  k-ioic.  and 
KT-rjcig.  The  singular  is  recommended  by  all  the 
ancient  versions,  very  many  codices,  and  many 
good  editions,  among  which  are  the  latest  of 
Heidenlieim  and  Baer. — The  leviathan  is  not  the 
crocodile,  as  in  Job  xl.,  but,  according  to  the  ety- 
mology, a  sea-monster  of  immense  length.  13 
does  not  mean  in  ver.  26 :  with  it  (Isaaki,  Ewald, 
Hitzig),  as  in  Job  xl.  29,  but  in  it,  ver.  20  (Job 
xl.  20  f.). — The  names  applied  to  ships  hani  and 
ana  in  ancient  Egyptian,  are  worthy  of  note,  as 
compared  with  the  Hebrew  'JN. 

•  Ver.  30.  It  is  not  the  Holy  Spirit  that  is  referred 
to  (Geier,  J.  II.  Mich.),  nor  the  resurrection  (the 
Rabbins),  nor  the  future  renovation  of  the  uni- 
verse (Stier),  nor  the  type  and  security  of  a  per- 
petual renewing  and  finally  perfect  regeneration 
of  the  Church  (Hengst.).  It  is  the  breath  of  God 
that  is  spoken  of,  which  is  the  breath  of  life  to 
all  creatures  (Gen.  ii.  7;  iii.  19;  Job  xxxiii.  4; 
xxxiv.  14:  Eccl.  xii.  7;Ps.  cxlvi.  4).  It  is  for  the 
same  reason  that  Jehovah  is  called  the  God  of  the 
spirits  of  all  flesh  (Numb.  xvi.  22;  xxvii.  16; 
Heb.  xii.  9).  The  perpetual  renewing  of  created 
life  in  the  mutations  of  time  and  races  is  al- 
luded to. 

Ver.  35.  Hallelujah.  A  cry  cf  devotion  found 
only  in  the  Psalter,  really  consisting  of  tivo 
words  (praise  Jehovah)  which,  however,  occur 
only  in  Ps.  exxxv.  3,  and  are  designated  unicum 
by  the  Masora.     The  usual  mode  of  writing  ao- 


PSALM  CIV. 


531 


cording  to  the  Masora  (comp.  Baer,  Psallerium, 
p.  132)  is  !T1  '"?n,  but  in  the  passage  before  us, 
where  it  occurs  for  the  first  time,  the  final  letter 
is  written  not  !"l  but  n  ,  that  is,  instead  of  the 
sign  Mitppik  there  is  Raphe.  Even  in  the  Tal- 
mud the  learned  dispute  whether  the  two  words 
should  be  united  or  separated.  If  they  are  to 
be  united,  we  must  suppose  the  final  syllable  to 
have  been  considered  not  as  a  real  name  of  God, 
but  as  an  addition  for  the  purpose  of  giving  em- 
phasis to  the  call  for  praise  (Qeiger,  Urschrift, 
p.  275).  [Comp.  a  similar  instance  in  Ps.  cxviii. 
5.  Delitzsch  cites  an  observation  in  the  Talmud, 
that  this  first  hallelujah  is  coupled  significantly 
with  the  prospect  of  the  destruction  of  the 
wicked.— J.  F.M.]. 

DOCTRINAL  AND   ETHICAL. 

1.  The  wonders  which  are  exhibited  to  us  in 
the  heavens,  and  upon  earth,  and  among  our  race, 
are  all  the  work  of  God,  and  are,  on  the  one 
hand,  to  serve  as  a  manifestation  of  His  glory, 
and  on  the  other,  to  be  the  occasion  of  our  ad- 
miring gratitude,  adoring  praise,  and  of  the  be- 
lieving and  obedient  surrender  of  ourselves  to 
Him.  For  the  whole  creation  is  formed  to  be  a 
mirror  of  His  glory,  and  all  creatures  are  the 
objects  of  His  care  and  witnesses  to  His  power, 
wisdom,  and  goodness.  But  man  is  the  only  one 
of  them  all  who  can  gain  a  knowledge  of  this, 
and  give  to  God  the  glory  which  such  knowledge 
demands. 

2.  What  God  has  created  He  will  also  preserve. 
And  therefore  does  He  daily  and  richly  provide 
for  all  creatures,  and  give  to  them  according  to 
their  nature  and  needs,  as  long  as  they  continue 
to  exist  by  His  will,  and  by  the  power  of  1 1  is 
creative  breath.  They  all  enjoy  their  existence, 
perform  their  different  parts,  and  act  as  it  was 
intended  they  should.  But  man  alone,  among 
all  creatures,  in  distinction  from  the  involuntary 
instruments  of  the  Almighty,  has  a  real  daily 
work.  He  has  a  definite  part  to  play  in  life,  and 
can  recognize  it.  And  in  undertaking  it,  he  be- 
comes a  servant  of  God,  does  what  he  should  do, 
and  finds  enjoyment  in  God,  His  works,  and  His 
service,  and  thus  gives  to  his  life  in  time  an 
eternal  significance. 

3.  The  order  of  nature,  the  gradation  of  created 
being,  the  whole  contents  of  the  created  uni- 
verse, afford  to  men  much  to  meditate  upon  an>l 
to  be  grateful  for.  And  when  they  recognize  in 
them  God's  working  and  His  disposing  power, 
they  are  taught  by  the  contemplation  of  His 
works  many  things  which  lead  them  beyond  the 
sphere  of  the  visible  and  sensible  to  another 
world.  But  even  the  light,  by  which  the  dividing 
of  the  elements  began,  and  through  which  we 
are  enabled  to  become  acquainted  with  and  un- 
derstand the  creation,  is  only  the  royal  mantle  of 
the  Divine  glory,  the  shining  garment  by  which 
we  come  to  know  the  Invisible,  but  which  veils 
the  Eternal  from  the  eyes  of  mortals. 

4.  If  any  one  has  a  sincere  and  lively  joy  in 
God's  works  and,  still  more,  in  God  Himself,  he 
will  also  keep  near  his  heart  the  thought  that 
God  can  always  take  delight  in  the  world  which 
He  has  formed,  as  He  took   delight  in  its  crea- 


tion. But  this  feeling  is  disturbed  by  the  reflec- 
tion that  everything  in  the  world  is  not  in  ac- 
cordance with  God's  will  and  to  His  satisfaction. 
This  justifies  the  wish  that  the  wicked  may  dis- 
appear. For  they  not  only  interfere  with  the 
joy  and  work  of  God  ami  His  servants,  but  also 
contradict  the  design  of  the  creation,  and  im- 
peril the  duration  of  the  order  of  the  world. 

HOMILETTCAL  AND   PEACTICAL. 

The  glory  of  God  in  the  vastness,  beauty,  and 
order  of  His  works. — For  the  light,  through 
which  God  makes  Himself  known,  there  is 
needed  an  eye  to  observe  and  a  mind  to  interpret 
it. — All  things  must  be  disposed  according  to 
God's  will,  but  man  must  be  a  willing  servant  of 
the  Highest,  as  he  is  the  crown  of  creation. — As 
we  live  and  continue  in  being  only  by  the  breath 
and  will  of  God,  so  must  we  also  work  for  Him 
and  for  His  cause,  and  take  delight  in  Him  and  His 
works. — God  does  not  merely  preserve  the  world 
which  He  has  created  :  He  governs  it  also,  and 
therefore  the  wicked  cannot  endure  before  Him. 
— We  are  permitted  to  delight  ourselves  in  the 
works  of  God,  and  enjoy  His  gifts,  but  only  so 
that  both  should  be  well-pleasing  to  Him. — If 
we  are  at  the  head  of  the  orders  of  created  be- 
ings, we  should  also  take  the  lead  in  God's  ser- 
vice.— The  earth  is  full  of  the  goodness  and  pos- 
sessions of  the  Lord;  it  is  our  part  to  thank 
Him  for  this,  and  to  use  according  to  His  will 
what  He  has  bestowed. 

Starke:  It  is  to  be  lamented  that  the  book  of 
Nature  is  so  little  read  and  still  less  understood. 
— When  faith  lives  and  glows  in  the  heart,  no- 
thing but  praise  to  God  flows  from  it. — To  praise 
God  for  His  own  sake,  because  He  is  such  a  great 
and  glorious  God,  is  surely  something  greater 
than  to  praise  Him  only  because  of  the  benefits 
which  He  has  conferred  upon  us. — The  real  pil- 
lar and  foundation  on  which  the  world  stands  is 
the  Omnipotence  of  God. — If  God  preserves  that 
which  is  great,  can  and  will  He  not  also  preserve 
thee,  O  thou  of  little  faith? — If  the  earth  stands 
by  the  almighty  word  of  God  without  visible 
support  (Heb.  i.  3),  why  should  my  faith  demand 
visible  pillars  for  its  foundation?  Why  should 
it  not  ground  itself  surely  upon  the  gracious 
word  of  truth? — The  depth  of  the  waters  may 
well  suggest  to  us  the  depth  of  our  sins,  and  the 
great  depth  also  of  God's  compassion.  —  He  who 
can  place  bounds  to  the  raging  sea,  can  still 
also  all  the  waters  and  waves  of  affliction,  yes, 
even  check  the  burning  sea  of  hell. — If  meat 
anl  drink  daily  renew  the  vigor  of  thy  life,  let 
them  also  strengthen  thee  in  the  resolution 
to  live  to  the  glory  of  the  Lord. — The  wisdom 
and  goodness  of  God  are  His  comforting  attri- 
butes, of  which  all  creatures  preach  to  men  for 
the  confirmation  of  their  faith. — If  the  transi- 
tory earth  is  so  full  of  the  good  things  of  God, 
what  will  we  have  when  we  come  to  the-  land  of 
the  living? — Fish,  great  and  small,  sport  and 
play  in  their  element,  but  as  soon  as  they  are 
brought  out  of  it,  they  languish  and  die.  Mark, 
0  soul  !  what  thy  element  is,  if  thou  wouldst  live 
joyful  and  blessed. — Creatures  devoid  of  reason 
do  not  know  who  feeds  them,  but  God  knows 
their  wants  and  their  desires,  and  gives  to. them 


532 


THE  FOURTH  BOOK  OF  PSALMS. 


richly. — The  chief  design  of  the  world's  crea- 
tion was  the  glory  of  God.  Let  this  be  our  high- 
est aim  in  all  our  actions. — If  God  takes  plea- 
sure in  His  works,  beware  lest  thou  misuse  any 
of  His  creatures  for  the  purposes  of  sin  against 
Him  ;  and  as  thou  art  His  noblest  creature,  as- 
pire to  be  not  displeasing  to  Him,  but  well-plea- 
sing in  Christ. — The  desires  and  thoughts  of  all 
believers  should  ever  be  directed  to  the  lessen- 
ing of  the  number  of  the  ungodly  and  to  their 
conversion. 

Mexzel  :  We  can  give  to  God  nothing  but  ado- 
ration and  praise,  that  He  may  have  the  glory. 
For  all  we  have  is  His  before  He  gives  it. — Ren- 
schel  :  God  has  created  it  by  His  power,  His 
wisdom  has  assigned  its  order,  His  goodness  has 
in  it  remembered  us.  Blessed  is  he  who  lays 
that  to  heart,  who  ascribes  praise  and  glory  to 
God. — Arndt  :  God  acts  like  a  wise  father  who 
calls  his  child  to  himself.  He  does  not  rest,  with 
calling  us  to  Himself  with  such  kind  and  gra- 
cious words  as  the  prophets  and  apostles  speak  to 
us.  He  gives,  yea,  showers  down  upon  us  many 
good  gifts  in  nature. — Tholuck  :  Food  can  come 
to  all  creatures  from  no  other  hand  than  that 
from  which  came  their  life. — Diedrich:  He  who 
has  created  all  these  thiugs  for  us,  and  upholds 
them  so  mightily  day  by  day,  must  have  some- 
thing good  besides  in  store  for  us.  He  will  give 
us  yet  to  praise  and  adore  Him  without  sin  and 
with  an  overflowing  heart. — Taube  :  The  great- 
ness of  the  Creator  and  Preserver  of  the  world, 
in  the  manifestation  of  His  omnipotence,  wisdom, 
and  goodness,  in  the  greatest  as  well  as  in  the 
least  of  His  works,  must  be  joyfully  celebrated 


by  human  tongues  that  are  formed  for  His  praise, 
though  a  sigh  must  be  uttered  over  the  false 
notes  of  sin,  which  disturb  the  harmony  of  the 
order  of  creation. 

[Matt.  Henry:  The  roaring  of  the  young 
lions,  like  the  cry  of  the-  ravens  is  interpreted. 
Doth  God  put  this  construction  upon  the  lan- 
guage of  mere  nature,  and  shall  He  not  much 
more  interpret  favorably  the  language  of  grace 
in  His  own  people,  though  it  be  weak  and  broken 
groaning  which  cannot  be  uttered  ? — There  is  the 
work  of  every  day,  which  is  to  be  done  in  its 
day,  which  man  must  apply  to  every  morning; 
for  the  lights  are  set  up  for  us  to  work  by  and 
not  to  play  by  ;  and  which  he  must  stick  to  till 
evening;  it  will  be  time  enough  to  rest  when  the 
night  comes,  when  no  man  can  work. 

Bishop  Horne:  Let  the  unruly  and  disobe- 
dient reflect  upon  the  terrors  of  His  power  and 
the  terrors  of  His  vengeance,  who  with  a  look 
can  shake  the  earth,  and  with  a  touch  can  fire 
the  mountains,  as  when  He  once  descended  upon 
Sinai. 

Scott  :  The  less  we  can  comprehend  the  man- 
ner in  which  the  Creator  retains  the  earth  in  its 
course  and  the  seasons  in  their  order,  the  more 
we  should  admire  and  adore  His  power,  wisdom, 
and  goodness. 

Hengstenberg  :  In  consequence  of  the  nume- 
rous works  of  God  which  are  made  according  to 
the  necessities  of  His  various  creatures,  the 
earth  is  full  of  the  good  things  by  which  He  sup- 
ports them.  How  should  Zion  alone  starve  in 
the  midst  of  these  riches  of  her  God  ? — J.  F.  M.] 


PSALM  CV. 

1  O  give  thanks  unto  the  Lord  ;  call  upon  his  name : 
Make  known  his  deeds  among  the  people. 

2  Sing  unto  him,  sing  psalms  unto  him : 
Talk  ye  of  all  his  wondrous  works. 

3  Glory  ye  in  his  holy  name : 

Let  the  heart  of  them  rejoice  that  seek  the  Lord. 

4  Seek  the  Lord,  and  his   strength  : 
Seek  his  face  evermore. 

5  Remember  his  marvellous  works  that  he  hath  done ; 
His  wonders,  and  the  judgments  of  his  mouth ; 

6  O  ye  seed  of  Abraham  his  servant, 
Ye  children  of  Jacob  his  chosen. 

7  He  is  the  Lord  our  God : 

His  judgments  are  in  all  the  earth. 
8.  He  hath  remembered  his  covenant  for  ever, 

The  word  which  he  commanded  to  a  thousand  generations. 


PSALM  CV.  533 


9  Which  covenant  he  made  with  Abraham, 
And  his  oath  unto  Isaac ; 

10  And  confirmed  the  same  unto  Jacob  for  a  law, 
And  to  Israel  for  an  everlasting  covenant: 

11  Saying,  Unto  thee  will  I  give  the  land  of  Canaan, 
The  lot  of  your  inheritance. 

12  When  they  were  but  a  few  men  in  number ; 
Yea,  very  few,  and  strangers  in  it. 

13  When  they  went  from  one  nation  to  another, 
From  one  kingdom  to  another  people ; 

14  He  suffered  no  man  to  do  them  wrong : 
Yea,  he  reproved  kings  for  their  sakes; 

15  Saying,  Touch  not  mine  anointed, 
And  do  my  prophets  no  harm. 

16  Moreover,  he  called  for  a  famine  upon  the  land: 
He  brake  the  whole  staff  of  bread. 

17  He  sent  a  man  before  them, 

Even  Joseph,  who  was  sold  for  a  servant : 

18  Whose  feet  they  hurt  with  fetters  : 
He  was  laid  in  iron : 

19  Until  the  time  that  his  word  came: 
The  word  of  the  Lord  tried  him. 

20  The  king  sent  and  loosed  him  ; 

Even  the  ruler  of  the  people,  and  let  him  go  free. 

21  He  made  him  lord  of  his  house, 
And  ruler  of  all  his  substance  : 

22  To  bind  his  princes  at  his  pleasure ; 
And  teach  his  senators  wisdom. 

23  Israel  also  came  into  Egypt ; 

And  Jacob  sojourned  in  the  land  of  Ham. 
2-4  And  he  increased  his  people  greatly  ; 

And  made  them  stronger  than  their  enemies. 

25  He  turned  their  heart  to  hate  his  people, 
To  deal  subtilely  with  his  servants ; 

26  He  sent  Moses  his  servant ; 
And  Aaron  whom  he  had  chosen. 

27  They  shewed  his  signs  among  them, 
And  wonders  in  the  land  of  Ham. 

28  He  sent  darkness,  and  made  it  dark  ; 
And  they  rebelled  not  against  his  word. 

29  He  turned  their  waters  into  blood, 
And  slew  their  fish. 

30  Their  land  brought  forth  frogs  in  abundance, 
In  the  chambers  of  their  kings. 

31  He  spake,  and  there  came  divers  sorts  of  flies, 
And  lice  in  all  their  coasts. 

32  He  gave  them  hail  for  rain, 
And  flaming  fire  in  their  land. 

33  He  smote  their  vines  also  and  their  fig  trees ; 
And  brake  the  trees  of  their  coasts. 

3-4  He  spake,  and  the  locusts  came, 

And  caterpillars,  and  that  without  number, 

35  And  did  eat  up  all  the  herbs  in  their  land, 
And  devoured  the  fruit  of  their  ground. 


534 


THE  FOURTH  BOOK  OF  PSALMS. 


36  He  smote  also  all  the  firstborn  in  their  land, 
The  chief  of  all  their  strength. 


37  He  brought  them  forth  also  with  silver  and  gold  : 
And  there  was  not  one  feeble  person,  among  their  tribes. 

38  Egypt  was  glad  when  they  departed  : 
For  the  fear  of  them  fell  upon  them. 
He  spread  a  cloud  for  a  covering  ; 
And  fire  to  give  light  in  the  night. 
The  people  asked,  and  he  brought  quails, 
And  satisfied  them  with  the  bread  of  heaven. 

41  He  opened  the  rock,  and  the  waters  gushed  out ; 
They  ran  in  the  dry  places  like  a  river. 


39 


40 


42  For  he  remembered  his  holy  promise, 
And  Abraham  his  servant. 

43  And  he  brought  forth  his  people  with  joy, 
And  his  chosen  with  gladness  : 

44  And  gave  them  the  lands  of  the  heathen  : 
And  they  inherited  the  labour  of  the  people ; 

45  That  they  might  observe  his  statutes, 
And  keep  his  laws. 

Praise  ye  the  Lord. 


EXEGETICAL  AND   CRITICAL. 

Contents  and  Composition. — While  in  Ps. 
lxxviii.  the  former  history  of  Israel  was  employed 
as  a  mirror  of  warning,  and  their  relations 
during  the  march  through  the  desert  were  in 
consequence  fully  described,  the  Psalm  before 
us  contains  an  exhortation  to  praise  God  and  to 
seek  the  Lord,  in  faithfulness  to  the  covenant, 
as  a  response  to  the  faithfulness  which  Jehovah 
had  displayed  to  the  family  of  Abraham  from 
the  establishment  of  the  covenant  with  him  until 
their  entrance  into  the  Promised  Land.  It  is  a 
lyrical  rather  than  a  doctrinal  treatment  of.  the 
narrative  presented  in  the  Pentateuch.  It  fol- 
lows the  latter  so  closely  that  there  is  no  trace 
of  strophical  structure.  The  limits  of  the  groups 
are  scarcely  discoverable,  for  the  essential  events 
are  disposed  in  the  order  of  their  occurrence, 
and  a  rhythmical  movement  is  only  discernible 
in  the  regular  bipartite  structure  of  the  verses. 
The  first  fifteen  verses  are  found  again  in  the 
song  which  in  1  Chron.  xvi.  is  said  to  have 
been  sung  when  the  ark  was  removed  to  Jerusa- 
lem. But  it  is  shown  to  be  a  later  compilation 
of  the  Chronicler,  by  the  circumstance  that  the 
parts  which  are  taken  likewise  from  Ps.  xcvi.  and 
cvi.  are,  by  the  abruptness  of  the  transitions, 
proved  not  to  have  belonged  originally  to  the 
same  composition.  Besides,  it  contains  an  allu- 
sion to  the  Babylonish  Exile  ;  and  even  the 
doxology,  which  concludes  the  Fourth  Book  of 
the  Psalms,  is  retained,  as  if  it  were  a  portion 
of  the  song  itself.  [See  the  addition  in  the  In- 
troduction to  Ps.  cvi. — J.  F.  M.].  We  cannot 
determine  the  age  of  our  Psalm  more  closely 
than  to  assign  it  a  place  later  than  the  composi- 
tion of  the  Pentateuch,  and  earlier  than  that  of 
Chronicles.     The  opinion  which  infers  the  time 


of  the  Babylonish  Captivity  from  the  prevailing 
reference  to  the  Egyptian  period,  is  not  to  be 
relied  on,  especially  as  there  is  no  definite  indi- 
cation of  the  custom,  common  both  with  the  pro- 
phets and  the  poets,  of  comparing  those  periods. 
And  the  attempt  (Rosenmiiller  following  the  older 
commentators)  to  separate  a  part,  at  least,  of  the 
Psalm,  as  the  composition  of  David,  from  later 
additions,  must  be  regarded  as  entirely  at  fault. 

Vers.  1-6.  Call  with  His  name  [E.  V.:  Call 
upon  His  name]. — This  expression,  Gen.  iv.  26, 
includes  two  things,  invocation  and  proclama- 
tion, or  prayer  and  preaching.  The  whole  of 
ver.  1  reminds  us  of  Isa.  xii.  4. — Seeking  and 
inquiring  after  Jehovah  and  His  face  (ver.  4)  are 
not  to  be  restricted  to  visiting  the  temple  and 
worshipping  (De  Wette,  et  al.).  Nor  is  IJ?  to  be 
here,  as  in  Ps.  lxxviii.  61 ,  taken  to  refer  to  the  ark 
of  the  covenant  (the  older  expositors  following 
the  Rabbins).  The  context  demands  a  general 
application  of  the  word.  In  ver.  6,  by  a  change 
in  the  pointing  we  could  easily  obtain  the  trans- 
lation :  his  servants  (Sept.),  as  in  apposition  to: 
seed  of  Abraham,  and  parallel  to  the  following 
member  :  his  chosen.  But  ver.  42  (comp.  ver. 
26),  shows  that  by  the  servant  of  Jehovah  is 
here  meant  Abraham.  As  his  seed  the  Israelites 
were  reminded  of  the  fact  that  they  held  the 
same  position  as  he  did,  and  were  encouraged 
to  be  mindful  thereof  by  the  fulfilling  of  the 
duties  connected  with  that  relation.  And  as 
children  of  Jacob,  they  were  reminded  that  they 
occupied  that  position,  not  through  hereditary 
succession,  but  by  virtue  of  election. 

Vers.  8,  9.  The  Psalmist  does  not  call  upon  his 
fellow-countrymen  to  be  mindful  of  the  covenant 
(Sept.),  but  he  tells  them  of  the  faithfulness  of 
God,  who  had  (praeterite)  given  an  everlasting 
place  in  His  memory  to  the  covenant  which  was 
concluded  with  Abraham  and  confirmed  to  Isaac 


PSALM  CV. 


535 


with  an  oath  (Gen.  xxvi.  3;  xxii.  1G).  Since 
121  here  describes  the  covenant  with  reference 

T    T 

to  its  establishment  by  the  Divine  word  of  pro- 
mise, so  H-li"  is  to  be  taken  in  its  primary  mean- 
T . 

ing,  as  in  Ps.  ex;.  9,  and  R13  is  to  have  the 
same  application  as  in  Hagg.  ii.  5.  The  form 
pnt?1  instead  of  pni":. occurs  also  in  Amos  vii. 
9 ;  Jer.  xxxiii.  2ij. 

Vers.  11,  15.  The  transition  to  the  plural 
in  ver.  11  is  to  be  explained  by  the  considera- 
tions tbat  Jacob-Israel  is  the  designation  of  a 
nation  as  well  as  a  proper  name,  and  that  the 
promises  given  to  the  patriarchs  were  made  to 
him  as  being  the  father  of*  the  chosen  race,  to 
which,  therefore,  they  really  belonged. — The  term 
prophets,  applied  to  the  patriarchs  in  ver.  15,  is 
taken  from  Gen.  xx.  7,  where  God  Himself  em- 
ploys this  word  in  connection  with  those  prohi- 
bitions (Gen.  xii.  20,  2G),  to  which  allusion  is 
here  made.  It  is  doubtful  whether  or  not  their 
appellation  :  anointed  has  any  special  reference, 
beyond  the  idea  that  they  were  men  consecrated 
to  God  and  endowed  with  Divine  gifts. 

Vers.  16-18.  Support  of  bread  [E.  V.:  staff  of 
bread]  as  in  Lev.  xxvi.  26  ;  Isa.  iii.  1.  Comp. 
Ps.  civ.  15.  The  selling  of  Joseph  was  explained 
by  himself  as  a  sending-beforehand  by  God  (Gen. 
xlv.  5  ;  1.  20).  His  being  fettered  is  also  men- 
tioned in  Gen.  xl.  3;  it  is  therefore  not  a  mere 
poetical  filling  out  of  the  picture.     It  is  doubtful 

whether  7P3=7H33=his  soul  (person)  came 
into  iron  (most),  or  whether  the  iron,  which,  in 
the  signification  iron-fetter,  might  be  regarded  as 
feminine,  according  to  the  principle  developed 
by  Ewald,  \  318,  is  not  rather  to  be  construed 
as  the  subject,  and  the  whole  clause  taken  in  the 
sense  in  which  it  is  said  of  water  in  Ps.  lxix.  2, 
that  it  presses  into  the  soul  (Hitzig,  Del.  ;  as 
previously  Vatablus,  Sachs).  We  prefer  the 
latter  construction,  since  the  periphrastic  use 
of  123D  for  person  is  very  remote  from  the  con- 
text. If  temptations  (Hengstenb.)  had  been  in- 
tended they  must  have  been  expressed. 

Ver.  19.  His  word  cannot  mean  the  word  of 
God  (most),  but  that  of  Joseph  in  the  interpreta- 
tion of  the  dreams,  for  all  the  preceding  suffixes 
refer  to  him.  The  declaration  [E.  V.,  word]  of 
Jehovah  is,  accordingly,  not  the  promise  of  the 
possession  of  Canaan  (Hengst. ),  nor  the  decree 
that  Joseph  should  be  tried  (Clericus),  but  the 
revelation  of  God  made  to  him  (Aben  Ezra), 
whose  reliability  he  had  to  prove  and  attest  in 
provings  and  trials  of  his  own  person.  ^IV 
never  signifies  glorifying  and  distinguishing 
(Rud.,  Rosenm.).    For  Ilam  see  on  Ps.  lxxviii.  51. 

The  description  of  the  plagues  of  Egypt,  after 
Ex.  i.-xii.,  follows  the  narrative  there  given  more 
strictly  than  do  Ps.  lxxviii.  44 f.  Here  only  the 
fifth  and  sixth  are  omitted,  and  the  ninth,  that 
of  darkness,  is  placed  first.  A  figurative  expla- 
nation, according  to  which  the  whole  period  is 
supposed  to  be  represented,  during  which  God 
showed  displeasure  towards  and  inflicted  mis- 
fortune upon  them  (Hengstenb  ),  is  untenable. 
It  is  in  accordance  with  the  facis,  and  in  gene- 
ral with  the  Old  Testament  mode  of  conception, 
to  trace  the  hardening  of  the  Egyptians  to  God. 


Ver.  27.  In  such  connections  as  this  the  word  '131 
serves  to  denote  various  kind*  (Hitzig),  so  that  it 
is  not  quite  superfluous,  as  though  it  were  a  mere 
periphrasis  (De  Wejte) ;  nor  is  it  to  be  regarded 
as  relating  to  the  prophetic  words,  by  which  the 
miraculous  signs  were  announced  beforehand 
(Clericus  and  others,  Hupfeld).  Put  if  we  were 
to  read  the  singular  D'^  instead  of  the  plural 
?DtP,  as  in  Ex.  x.  12;  Ps.  lxxviii.  43,  we  could 
translate,  since  God  would  then  be  the  subject: 
He  placed  among  them,  or  He  laid  upon  them 
the  words  of  His  signs  (Sept.,  Vulg. ). 

Ver.  28.  The  order  of  the  sentences  naturally 
suggests  t  he  reference  of  ver.  28  b  to  the  Egyptians, 
but,  as  they  yielded  to  God's  command  only  after 
long  resistance  and  repeated  refusals,  and  only 
when  finally  compelled  by  His  judgments,  this 
mode  of  expression  is  not  suitable  to  them.  It  is 
not  advisable  to  assume  that  a  question  is  asked, 
as  there  would  then  result  a  whole  sentence  of 
a  very  feeble  character.  The  suppression 
of  the  negative  (Sept.,  Syr.)  is  unjustifiable. 
So  also  is  a  change  of  the  verb,  which  would 
replace:  resisted,  by:  heeded  (hitzig).  Most, 
therefore,  refer  this  negative  statement  of  obedi- 
ence to  the  Israelitish  leaders,  and  suppose  a 
contrast  to  the  conduct  recorded  in  Numb.  xx. 
24;  xxvii.  14. 

Vers.  33  ff.  [In  ver.  33  b.  instead  of:  trees 
of  their  coasts,  render  :  trees  of  their  bounds, 
that  is,  within  the  bounds  of  their  country. — 
J.  F.  M.].  The  spreading  of  the  cloud  for  a 
covering  (ver.  3'J)  does  not  allude  to  protection 
against  the  enemy  (Ex.  xiv.  19  f.),  but  to  the 
cloud  which  was  (Numb.  x.  14)  a  covering  and 
shady  bower  to  the  Israelites  (Is.;,  iv.  5). — 
Labor  (ver.  44)  is  used  nietonymically  for  its 
results,  the  acquisitions  made  by  it  (Isa.  xlv. 
14). 

DOCTRINAL   AND    ETHICAL. 

1.  God  grants  the  knowledge  of  His  nature 
through  his  name.  Therefore  must  His  people 
call  upon  His  revealed  name  in  prayer,  and  thus 
make  it  known,  that  they  have  not  to  do  with 
unknown  powers,  but  that  they  know  well  to 
whom  they  address  themselves  when  they  offer 
thanksgiving  or  prayer.  And  this  known  God 
must  not  be  honored  merely  by  their  own  ac- 
knowledgment ;  they  must  also  make  Him  known 
to  those  who  know  Him  not,  and  by  means  of 
preaching  ditl'use  the  knowledge  of  God  through- 
out t lie  world. 

2.  The  world  has  many  vain  things,  of  which  it 
boasts,  over  which  it  vexes  itself,  after  which  it 
inquires  and  pursues.  The  Church  must  boast 
in  the  holy  name  of  God,  meditate  upon  His 
wondrous  works,  inquire  after  Him  before  all 
else,  seek  Him  above  all  else,  in  order  that  she 
may  be  confirmed  in  communion  with  Him.  and 
be  preserved  and  extended  as  His  inheritance  in 
the  world.  For  to  this  has  she  been  chosen  and 
called  by  Him.  But  she  has  many  enemies, 
who  aim  to  cast  her  down  from  this  position  of 
high  privilege. 

3.  The  preservation  of  the  Church  in  the  world, 
as  well  as  her  establishment,  is  the  cause,  work, 
and  glory  of  God.  And  God  remembers  His 
covenant  and  the  oath  by  which  He  confirmed  it. 


536 


THE  FOURTH  BOOK  OF  PSALMS. 


But  the  blessings  of  that  covenant  can  be  shared 
only  by  those  who  submit  to  its  conditions.  He, 
therefore,  who  would  inherit  the  promises  given 
to  the  patriarchs,  must  conform  to  the  conditions 
of  salvation  which  God  has  instituted  for  that 
end.  The  seed  of  Abraham  are  not  to  forget 
that  Abraham  was  God's  servant,  and  that,  al- 
though this  designation  is  indeed  a  title  of  honor, 
it  is  yet  no  empty  title;  for  God  solemnly  asks,  if 
His  chosen  act  worthily  of  it. 

4.  God's  judgments,  as  the  Judge  of  the  whole 
world,  fall  upon  those  nations  who  resist  Him, 
and  serve  at  the  same  time  to  deliver  His  church 
from  the  power  of  her  oppressors.  But  these 
events  are  not  to  excite  a  false  feeling  of  security, 
but  call  for  gratitude,  trust  and  obedience  ;  and 
in  displaying  the  severity  of  the  divine  wrath, 
are  to  quicken  the  conscience  and  beget  a  salu- 
tary fear.  For  if  God  protects  His  people  mi- 
raculously, cares  for  them  graciously,  and  guides 
them  faithfully,  and,  besides  leading  them 
through  all  dangers  to  the  place  whither  He  pro 
mised  to  bring  them,  exalts  them  above  all  other 
peoples,  they  must  make  it  their  aim  to  fulfil 
their  part  of  the  covenant-obligations,  and  to 
testify,  both  in  word  and  life,  their  gratitude  for 
such  benefits,  blessings,  and  privileges. 

HOMILETICAL   AND   PRACTICAL. 

We  should  testify  our  gratitude  for  God's 
benefits:  (1)  by  adoring  His  majesty;  (2)  by 
proclaiming  His  deeds ;  (3)  by  trusting  to  His  gui- 
dance; (4)  bjr  obeying  His  commands. — God  has 
delivered  our  nation  so  often  in  former  times 
that  we  (1)  should  reproach  ourselves  for  our 
ingratitude,  (2)  should  be  ashamed  of  our  faint- 
heartedness, (3)  should  grieve  over  our  unfaith- 
fulness.— God's  judgments  upon  the  enemies  of 
His  Church:  (1)  as  testimonies  to  His  sway  upon 
earth,  (2)  as  the  means  of  her  preservation,  (3) 
as  a  ground  of  hope  in  present  distress. — The 
growth  of  God's  Church  under  affliction  as  being 
(1)  after  the  typical  history  of  Israel,  (2)  under 
the  security  given  for  God's  faithfulness  to  His 
covenant. — Many  would  like  to  share  the  honor 
of  God's  servants,  if  they  had  only  not  to  per- 
form their  service,  or  endure  their  trials. 

Starke  :  When  a  man  exhibits  an  ardent  love 
to  God,  it  is  a  living  witness  that  he  is  His  tem- 
ple.— How  can  he  glorify  God  rightly,  who  does 
not  know  by  a  living  experience  His  name,  deeds, 
and  wonders?  0,„  my  soul!  seek  the  Lord,  so 
that  thou  may  est  extol  Him  joyfully. — The  more 
men  turn  away  from  God,  the  weaker  they  be- 
come, and  the  more  they  inquire  after  Him  and 
draw  near  to  Him  in  prayer,  faith,  and  medita- 
tion, the  more  strength  do  they  gain  from  Him. 
— If  God  always  remains  mindful  of  His  pro- 
mises to  us,  what,  is  more  reasonable  than  that  we 
should  never  forget  ours  to  Him? — The  descend- 
ants have  as  good  a  claim  to,  and  as  great  a  share 
in,  the  covenant  of  grace  as  their  forefathers, 
with  whom  God  established  that  covenant,  pro- 
vided only  that  they  enter  into  it  in  faith. — Where 
there  is  prosperity,  there  is  also  envy  and 
grudging;  but  he  who  has  no  friend  but  God 
cannot  be  harmed  by  the  envy  and  enmity  of  the 
world. — The  blood  of  true  believers,  poured  out 
like  water,  has  ever  been  a  fountain  of  blessed- 


ness, from  which  spring  forth  the  members  of 
Christ. — The  injury  received  by  a  pious  man  in 
one  place  is  compensated  by  God  in  another  with 
rich  blessings :  therefore  guard  against  impa-  ' 
tience  and  care  for  the  body. — God  has  the  hearts 
of  His  enemies  in  His  power.  If  He  takes  their 
courage  from  them,  He  can  deliver  His  own 
without  a  single  stroke  of  His  sword. — Let  none 
despise  the  feeble  or  the  poor:  thou  dost  not 
know  but  that  there  are  those  among  them  who 
are  in  covenant  with  God,  and  whom  He  will  yet 
employ  for  great  things. — The  history  of  the 
faithful  patriarchs  is  a  fit  representation  of  the 
pilgrimage  of  believers,  who  have  here  no  con- 
tinuing city,  but  seek  one  to  come. — In  seasons 
of  affliction,  let  us  not  look  to  men,  but  God, — 
upon  Him  who  smites  us,  and  not  at  the  rod; 
it  is  not  the  rod  that  sends  the  pain,  but  He  who 
employs  it. — When  calamities  befall  a  whole  na- 
tion, the  pious  must  suffer  with  the  wicked  ;  yet 
God  often  proves  to  His  children  that  His  word 
abides  sure:  in  the  days  of  famine  they  shall  be 
satisfied  (Ps.  xxxvii.  19). — The  members  of  the 
invisible  church  must  often  dwell  in  the  tents  of 
Meshech;  but  they  are  more  secure  sometimes 
in  the  midst  of  such  enemies,  than  among  those 
who  outwardly  are  members  with  them  of  the 
common  faith. — With  regard  to  God's  deeds  of 
goodness,  believers  must  guard  against  two  er- 
rors: they  must  ascribe  nothing  to  themselves 
or  their  deserts,  for  God  performs  these  deeds 
for  the  sake  of  His  word  and  covenant;  and  they 
must  not  receive  such  benefits  as  a  matter  of 
course,  or  misuse  them.  Assiduous  striving  after 
sanctification  and  renewing  ends  at  last  in  a 
hallelujah,  which  all  the  perfect  righteous  ones 
shall  sing  in  unison,  to  the  glory  of  the  Lord, 
throughout  eternity. 

Frisch:  No  more  powerful  consolation  can  be 
breathed  into  a  troubled  soul  than  the  thought 
that  God  is  eternally  mindful  of  His  covenant. 
Since  the  covenant  is  eternal,  it  cannot  be  annulled 
by  death.  Since  it  is  a  covenant  of  grace,  thou 
needest  not  despond,  even  if  thou  hast  perchance 
transgressed  it. — Rieger:  On  the  mercy  of  Christ 
we  enjoy  the  blessing  of  Abraham;  and  God  is  ever 
mindful  of  His  covenant,  until  He  brings  us  into 
the  Fatherland, and  the  city  to  which  He  has  called 
us,  and  which  He  has  prepared  for  us. — Richter: 
Canaan  was  intended  as  a  school  for  Israel  in 
view  of  the  coming  of  Christ. — Guenther:  The 
whole  history  of  the  Chosen  People,  before  the 
time  of  Christ,  is  a  type  of  the  history  of  Chris- 
tianity, and  a  representation  of  the  experience  of 
each  believer;  let  us  learn,  then,  what  this  spe- 
cial chapter  of  the  history  means  for  you  and 
for  me. — Taube  :  A  call  addressed  to  God's  peo- 
ple for  the  adoring  remembrance  of  the  mercy, 
displayed  in  God's  dealings  towards  the  heirs  of 
the  promise,  in  order  to  strengthen  their  faith. 
— Godless  and  prayerless  souls  are  also  forgetful 
souls,  who  learn  nothing  from  the  deeds,  won- 
ders, and  judgments  of  God;  but  he  who  seeks 
the  Lord  meets  Him,  for  the  strengthening  of  His 
faith,  on  all  the  paths  on  which  he  has  promised 
that  He  will  be  found. — The  rapture  of  deliver- 
ance excites  grateful  love,  which  knows  that  it 
is  bound,  by  duty  and  obligation,  to  the  Deliverer 
and  Blesser,  and  which  lives  to  please  Him  in 
all  things. 


PSALM  CVI. 


537 


[Matt.  Henry:  We  are  therefore  made,  main- 
tained, and  redeemed,  that  we  may  live  in  obe- 
dience to  the  will  of  God;  and  the  hallelujah 
with  which  the  Psalm  concludes,  may  be  taken 
both  as  a  thankful  acknowledgment  of  God's  fa- 
vors, and  as  a  cheerful  concurrence  with  this 
great  intention  of  them. — Has  God  done  so  much 
for  us,  and  yet  doth  He  expect  so  little  from  us  ? 
Praise  ye  the  Lord. 


Scott:  We  greatly  mistake,  if  we  do  not  rank 
afflictions  among  our  mercies  (vers.  17-19),  as 
they  tend  to  prove  the  reality  of  our  faith  and 
love,  to  humble  our  pride,  to  wean  us  from  the 
world,  to  quicken  our  prayers,  to  enlarge  our 
experience  of  the  Lord's  faithfulness  to  His  pro- 
mises, to  encourage  our  dependence,  to  bow  our 
hearts  into  submission,  and  to  soften  them  into 
compassion  for  our  brethren. — J.  F.  M  ] 


PSALM   CVI. 

1  Praise  ye  the  Lord. 

O  give  thanks  unto  the  Lord  ;  for  he  is  good : 
For  his  mercy  endureth  for  ever. 

2  Who  can  utter  the  mighty  acts  of  the  Lord  ? 
Who  can  shew  forth  all  his  praise  ? 

3  Blessed  are  they  that  keep  judgment, 

And  he  that  doeth  righteousness  at  all  times. 

4  Remember  me,  O  Lord,  with  the  favour  that  thou  beared  un'o  thy  people: 
O  visit  me  with  thy  salvation; 

5  That  I  may  see  the  good  of  thy  chosen, 

That  I  may  rejoice  in  the  gladness  of  thy  nation, 
That  I  may  glory  with  thine  inheritance. 

6  We  have  sinned  with  our  fathers, 

We  have  committed  iniquity,  we  have  done  wickedly. 

7  Our  fathers  understood  not  thy  wonders  in  Egypt ; 
They  remembered  not  the  multitude  of  thy  mercies; 
But  provoked  him  at  the  sea,  even  at  the  Red  sea. 

8  Nevertheless  he  saved  them  for  his  name's  sake, 
That  he  might  make  his  mighty  power  to  be  known. 

9  He  rebuked  the  Red  sea  also,  and  it  was  dried  up  : 

So  he  led  them  through  the  depths,  as  through  the  wilderness. 

10  And  he  saved  them  from  the  hand  of  him  that  hated  them, 
And  redeemed  them  from  the  hand  of  the  enemy. 

11  And  the  waters  covered  their  enemies: 
There  was  not  one  of  them  left. 

12  Then  believed  they  his  words ; 
They  sang  his  praise. 

13  They  soon  forgat  his  works; 
They  waited  not  for  his  counsel : 

11  But  lusted  exceedingly  in  the  wilderness, 
And  tempted  God  in  the  desert. 

15  And  he  gave  them  their  request ; 
But  sent  leanness  into  their  soul. 

16  They  envied  Moses  also  in  the  camp, 
And  Aaron  the  saint  of  the  Lord. 


538  THE  FOURTH  BOOK  OF  PSALMS. 

17  The  earth  opened  and  swallowed  up  Dathan, 
And  covered  the  company  of  Abiram. 

18  And  a  fire  was  kindled  in  their  company ; 
The  flame  burned  up  the  wicked. 

19  They  made  a  calf  in  Horeb, 

And  worshipped  the  molten  image. 

20  Thus  they  changed  their  glory 

Into  the  similitude  of  an  ox  that  eateth  grass. 

21  They  forgat  God  their  saviour, 
Which  had  done  great  things  in  Egypt ; 

22  Wondrous  works  in  the  land  of  Ham, 
And  terrible  things  by  the  Red  sea. 

23  Therefore  he  said  that  he  would  destroy  them, 
Had  not  Moses  his  chosen 

Stood  before  him  in  the  breach, 

To  turn  away  his  wrath,  lest  he  should  destroy  them, 

24  Yea,  they  despised  the  pleasant  land, 
They  believed  not  his  word  : 

25  But  murmured  in  their  tents, 

And  hearkened  not  unto  the  voice  of  the  Lord. 

26  Therefore  he  lifted  up  his  hand  against  them, 
To  overthrow  them  in  the  wilderness : 

27  To  overthrow  their  seed  also  among  the  nations, 
And  to  scatter  them  in  the  lands. 

28  They  joined  themselves  also  unto  Baal-peor, 
And  ate  the  sacrifices  of  the  dead. 

29  Thus  they  provoked  him  to  anger  with  their  inventions : 
And  the  plague  brake  in  upon  them. 

30  Then  stood  up  Phinehas,  and  executed  judgment : 
And  so  the  plague  was  stayed. 

31  And  that  was  counted  unto  him  for  righteousness 
Unto  all  generations  for  evermore. 

32  They  angered  him  also  at  the  waters  of  strife, 
So  that  it  went  ill  with  Moses  for  their  sakes : 

33  Because  they  provoked  his  spirit, 

So  that  he  spake  unadvisedly  with  his  lips. 

34  They  did  not  destroy  the  nations, 
Concerning  whom  the  Lord  commanded  them : 

35  But  were  mingled  among  the  heathen, 
And  learned  their  works. 

36  And  they  served  their  idols  : 
Which  were  a  snare  unto  them. 

37  Yea,  they  sacrificed  their  sons  and  their  daughters  unto  devils, 

38  And  shed  innocent  blood, 

Even  the  blood  of  their  sons  and  of  their  daughters, 
Whom  they  sacrificed  unto  the  idols  of  Canaan : 
And  the  land  was  polluted  with  blood. 

39  Thus  were  they  defiled  with  their  own  works, 
And  went  a  whoring  with  their  own  inventions. 

40  Therefore  was  the  wrath  of  the  Lord  kindled  against  his  people, 
Insomuch  that  he  abhorred  his  own  inheritance. 

41  And  he  gave  them  into  the  hand  of  the  heathen  ; 
And  they  that  hated  them  ruled  over  them. 


PSALM  CVI. 


539 


42  Their  enemies  also  oppressed  them, 

And  they  were  brought  into  subjection  under  their  hand. 

43  Many  times'  did  he  deliver  them  ; 

But  they  provoked  him  with  their  counsel, 
And  were  brought  low  for  their  iniquity. 

44  Nevertheless  he  regarded  their  affliction, 
When  he  heard  their  cry : 

45  And  he  remembered  for  them  his  covenant, 

And  repented  according  to  the  multitude  of  his  mercies. 

46  He  made  them  also  to  be  pitied 

Of  all  those  that  carried  them  captives. 

47  Save  us,  O  Lord  our  God, 

And  gather  us  from  among  the  heathen, 
To  give  thanks  unto  thy  holy  name, 
And  to  triumph  in  thy  praise. 

48  Blessed  be  the  Lord  God  of  Israel 
From  everlasting  to  everlasting : 
And  let  all  the  people  say,  Amen. 
Praise  ye  the  Lord. 


EXEGETICAL  AND  CRITICAL. 

Contents  and  Composition. — This  Psalm, 
which  bears  the  Hallelujah  as  an  inscription,  be- 
gins with  a  doxology.  This  doxology  was  not  first 
employed  in  1  Mace.  iv.  24,  but  occurs  already 
in  Jer.  xxxiii.  11  as  being  then  in  common  use. 
Then  in  ver.  2  a  question  is  uttered  of  such  a 
kind,  as  to  create  an  expectation  that  a  song  of 
praise  to  Jehovah  would  here  strike  in.  But  the 
verses  which  follow  give  to  the  thought  another 
turn.  For  ver.  3  passes  over  to  the  praise  of 
the  righteous,  and  vers.  4,  5,  to  a  prayer  for  per- 
sonal favor,  in  common  with  favor  to  the  people, 
and  for  participation  in  the  happiness  and  re- 
joicing which  should  follow.  From  this  point 
onwards  the  Ps;ilm  assumes  fully  the  form  of  a 
prayer  of  confession,  which  unites  the  universal 
acknowledgment  of  sins  (ver.  6)  with  a  descrip- 
tion of  the  conduct  of  the  fathers,  as  it  was  dis- 
played during  the  journey  through  the  desert 
(vers.  7-32),  as  related  in  the  Books  of  Exodus 
and  Numbers,  and  during  their  residence  in  the 
Holy  Land  itself  (vers.  83-46),  as  related  in  Judges 
ii.  11  ft".  The  closing  verse  forms  a  prayer  for 
deliverance  from  the  present  captivity. 

The  Babylonish  Exile  is  rightly  assumed 
as  the  period  of  composition.  For  the  litur- 
gical doxology,  which  marks  the  close  of  the 
fourth  Book  of  the  Psalms  (ver.  48),  is  with 
vers.  1  and  47,  and  the  portions  of  Pss.  xcvi.  and 
cv.  already  mentioned,  put  in  1  Chron.  xvi.  86  into 
the  mouth  of  king  David,  at  the  removal  of  the 
ark  to  Jerusalem;  and,  though  treated  in  the  his- 
torical manner,  it  is  there  placed  in  such  connec- 
tion with  the  portions  taken  from  our  Psalm,  as 
to  justify  us  in  believing,  that  it  was  already  at- 
tached to  it  in  the  manner  presented  to  us  here. 
It  can  the  more  readily  be  regarded  as  having 
been  specially  connected  with  this  Psalm,  as  its 
peculiar  form  has  unmistakably  been  preserved 
by  the  influence  of  the  latter.  Delitzsch  ad- 
duces three  peculiarities  of  the  liturgical  prayer, 


and  especially  of  the  prayer  of  confession  (vid. 
dui)  :  (1)  A  fondness  for  a  rhyme-like  fiual 
sound  in  like  suffixes,  (2)  an  accumulation  of 
synonyms,  (3)  the  unfolding  of  the  course  of 
thought  in  a  continuous  line.  He  considers 
the  oldest  types  of  such  liturgical  prayers,  to  be 
the  two  forms,  employed  at  the  presentation  of 
the  first-fruits  (Deut.  xxvi.)  and  the  dedication- 
prayer  of  Solomon  (1  Kings  viii.)  The  supposi- 
tion of  Ewald  that  this  Psalm  was  sung  by  al- 
ternate performers,  is  based  only  upon  the  inter- 
change of  singular  and  plural  in  vers.  4  and  G, 
which  is  insufficient  for  its  support.  The  plural 
reading,  also,  in  ver.  4  f.  (Sept.,  Syr.,  Aq., 
Symm.,  Theod.,  Vulg.,  Luther)  is  supported  by 
only  a  few  unimportant  manuscripts. 

[Hengsteuberg:  "According  to  the  common 
idea,  the  author  of  Chronicles  is  understood  to 
relate  that  this  composition  was  sung  at  the  erec- 
tion of  the  sanctuary  on  Zion  under  David.  The 
older  expositors  hence  concluded  that  those 
Psalms  from  which  this  fragment  is  made  up, 
were  composed  by  David,  or  at  least  in  the  time 
of  David.  In  more  modern  times  a  proof  has 
been  sought  of  the  non-genuineness  of  Chroni- 
cles, or  of  the  arbitrary  manner  in  which  the 
Jews  fixed  the  authors  and  the  dates  of  the 
Psalms.  But  the  whole  is  founded  upon  a  mis- 
take. The  description  of  the  service  which  took 
place  at  the  bringing-in  of  the  ark  of  the  cove- 
nant in  1  Chron.  xvi.,  terminates  before  the 
Psalm-composition  is  introduced,  so  that  we  do 
not  need  to  suppose  that  any  use  was  made  of 
the  latter  at  the  celebration.  David  had  already 
pronounced  the  blessing,  ver.  2,  and  the  people 
had  been  dismissed  with  the  gifts  which,  accord- 
ing to  2  Chron.  vi.  18,  19,  terminated  the  festival. 
A  narrative  is  next  given  of  the  arrangement  of 
the  sacred  music  in  the  tabernacle.  It  is  re- 
corded next  in  ver.  7  that  David,  on  the  same 
day,  caused  thanks  to  be  given  by  Asaph  and  his 
brethren,  and,  on  the  occasion  of  the  great  me- 
morable day  of  the  establishment  of  the  sacred 
music,  there  is  given,  vers.  8-16,  the  essence  of 


540 


THE  FOURTH  BOOK  OF  PSALMS. 


those  Psalms  which  at  all  times  were  sung,  ac- 
companied by  their  music,  as  a  representation 
of  the  whole  Psalter.  The  author  of  Chronicles 
naturally  formed  his  composition  out  of  those 
Psalms,  which  were  sung  in  his  day  most  fre- 
quently and  with  the  greatest  relish.  In  like 
manner  it  was  natural  that  he  should  not  bind 
himself  strictly  to  the  text  of  the  borrowed  pas- 
sages, but  should  introduce  slight  alterations 
wherever  such  seemed  suitable.  The  defence 
lies  in  this,  that  he  does  not,  like  the  author  of 
the  Books  of  Samuel  in  2  Sam.  xxii.,  pledge  him- 
self to  give  a  faithful  transcript  of  another  man's 
labor,  but  has  rather  published  expressly  an  ab- 
stract by  himst*if,  and  we  must  expect  a  priori, 
that  it  would  be  given  with  that  freedom,  which 
is  manifested  in  selecting  from  Ps.  cv.  only  the 
beginning,  and  from  our  Psalm  the  beginning  and 
the  conclusion." — J.  F.  M.] 

[In  ver.  4,  E.  V.  has :  with  the  favor  that  thou 
bearest  unto  thy  people.  This  should  probably 
be  replaced  by  the  rendering:  "in  favor  to  thy 
people."  For  the  connection  compare  the  next 
verse. — J.  F.  M.] 

Vers.  5-7.  Of  thy  nation. — ^p'J  is  parallel  to 
^J?  [ver.  4]  as  in  Zeph.  ii.  9;  the  singular  be- 
ing employed  to  designate  the  people  of  Israel, 
whereas  the  plural  always  expresses  the  nations, 
as  contrasted  with  the  people,  Dj£,  united  under 
the  dominion  of  Jehovah.  In  ver.  7  the  Sept. 
have  evidently  read  Dvj?  instead  of  D,-7j?,  for 
they  translated  avafiaivovTer.  The  word  is  not  a 
gloss  from  ver.  22  (Clericus,  Ko'ster),  nor  a  mu- 
tilation of  D'il^X  (Houbigant)  or  jl',l7X  (Ve- 
nema).  A  local  designation  is  quite  in  place, 
and  it  is  not  at  all  surprising  that  in  the  name 
of  the  sea,  which  follows  immediately,  the  pre- 
position 2  is  used  instead  of  1$,  in  a  like  sig- 
nification (comp.  vers.  19,  22 ;  Ezek.  x.  15). 
The  appellation  ^D  is  not  a  proper  name,  that  of 
a  city  at  the  northern  extremity  of  the  Red  Sea 
(Knobel  on  Ex.  xiii.  18),  but  is  connected  with 
the  ancient  Egyptian  sSbe  =  reeds,  or  sippe  = 
sea-weed.  The  common  idea  that  it  signifies  : 
sea  of  reeds,  rests  especially  upon  Ex.  ii.  3;  Is. 
xix.  6.  The  absence  of  the  article  is  due  to  the 
circumstance  that  this  designation  had  already 
come  into  common  use,  as  though  it  were  a  pro- 
per name. 

Ver.  15.  We  are  not  to  render:  satiety  (Sept., 
Vulg.,  Syr.)  instead  of:  emaciation,  that  is,  lean- 
ness, as  consumption  (Is.  x.  16;  xvii.  4),  which 
God  sent  into  their  soul=their  life.  The  former 
is  an  inadmissible  explanation  of  J1TT  after  the 
fundamental  passage,  Numb.  xi.  20,  which  states 
that  JOT,  loathing,  came  upon  them.  Luther 
combines  the  two  ideas  :  He  sent  them  enough, 
until  they  were  surfeited.  The  passage  before 
us,  however,  specifies  the  disease  which  resulted 
from  this,  as  the  punishment  decreed  by  God. 

Ver.  20.  Their  glory  is,  as  in  Jer.  ii.  11,  is  used 
of  God  Himself,  and  in  a  twofold  relation. — His 
manifestation  of  Himself  to  His  people,  and  His 
being  thus  glorified  before  all  nations  (Ueut.  iv. 
6  f .  ;  x.  21).  A  somewhat  different  turn  is  given 
to  the  sentence,  if  Jehovah  is  here  called  the 
Pride  of  Israel  (1  Sam.  xv.  29 ;  Hos.  v.  5  ;  vii.  10). 


Vers.  24-27.  The  pleasant  land.  So  Jer. 
iii.  19;  Zech.  vii.  14.  The  lifting  up  of  the  hand 
is  here  not  a  gesture  of  threatening,  raising  it 
to  strike,  but  an  attitude  employed  in  taking  an 
oath,  (Ex.  vi.  8;  Deut.  xxxii.  40,  comp.  Ban. 
xij.  7;  Ps.  cxliv.  8).  It  was  because  they  de- 
spised the  land,  that  God  would  make  them 
perish  in  the  wilderness.  (Num.  xiv.  32).  Be- 
cause they  murmured  in  their  tents  (Beut.  i.  27), 
they  were,  in  the  persons  of  their  descendants, 
to  be  dispersed  among  the  heathen.  As  ver. 
26  f.  is  unmistakably  connected  with  Ezek.  xx. 
23,  the  repeated  rSTTJ  would  appear  to  be  a 
chirographical  error  (Hitzig,  Bel.)  for  V'Srn. 
Accordingly,  the  translation  :  overthrow  (Sept., 
Syr.,  Chald.),  is  preferred  by  many.  But  the 
word  may  have  been  repeated  intentionally,  for 
in  ver.  43,  "^Dp  (to  sink  down,  decay)  occurs, 
instead  of  pOJ  (to  dissolve,  become  corrupt), 
which  is  retained  in  Ezek.  xxiv.  23;  xxxiii.  10, 
from  the  fundamental  passage  Lev.  xxvi.  39. 
Hitzig  regards  it  as  an  error;  Belitzsch  as  a 
deliberate  alteration. 

Ver.  28  employs,  as  it  seems,  after  Num. 
xxv.  3,  5,  a  technical  word  denoting  con- 
nection with  the  Moabitish  priapus.  [For 
the  mode  of  expression  comp.  1  Cor.  vi. 
16,  and  Kling  thereon  in  the  Bibelwerk. — J.  F. 
M.].  It  expresses,  at  all  events,  a  closer  inter- 
course and  more  complete  yielding  up,  than  would 
be  conveyed  by  the  translation:  they  were  ini- 
tiated (Sept.,  Jerome),  or  :  they  served  (Gesenius, 
after  the  Ethiopic  usage  of  the  kindred  word), 
Nothing  is  known  of  any  special  ceremony  in 
which  bands  or  fillets  were  worn  (J.  B.  Michae- 
lis).  The  dead  are  not  gods  of  the  under 
world  (Selden),  or  departed  spirits  (Beut.  xviii. 
11;  Is.  viii.  19).  for  which  sacrifices  of  the  dead 
were  brought  (Koster,  Be  Wette) ;  for  mention 
is  also  made  here  of  eating  the  offerings,  and 
Num.  xxv.  2  calls  them,  "sacrifices  of  their 
gods."  Accordingly,  Moabitish  gods  are  meant 
here  also  (Hupfeld  and  others),  which  are  called 
dead  as  contrasted  with  the  living  God  (Wisdom 
xiii.  10  if.). 

Ver.  30.  13.1?  is  not  to  be  understood  merely 
of  stepping  forth  (Numbers  xxv.  7),  but  also  of 
coming  forward,  as  mediator,  for  Phinehas,  by 
intervening  with  his  spear,  performed  an  act  of 
judgment,  and  that  through  zeal  for  God's  jus- 
tice. By  this  act  of  faith  (Gen.  xv.  6),  that 
justice  was  satisfied,  and  as  a  Bivine  acknow- 
ledgment of  its  religious  worth,  the  priesthood 
was  bestowed  upon  him  and  his  descendants  for 
ever.  (Num.  xxv.  10  fif.).       The  signification   of 

judging  is  established  for  the  Piel  773  (1  Sam. 
ii.  25) ;  the  signification  of  interceding  (Chald., 
Syr.,  Geier)  is  that  of  the  Hithpael,  that  of 
atoning  (Vulg.)  or  expiating  (Sept.)  has,  in 
fact,  been  assigned. 

Vers.  32,  33.  The  unadvised  words  of  Moses 
allude  to  His  question  to  the  people  (Numb. 
xx.  10),  which  was  shown  to  be  one  of  impa- 
tience and  doubt  by  his  twice  striking  the 
rock,  and  was  therefore  designated  by  God  as 
unbelief  and  disobedience  (Numb.  xx.  12,  24; 
xxvii.  14),  and  punished  as  such.  But,  because 
the  people  had  given  occasion  to  this  fault,  it  is 


PSALM  CVI. 


641 


said  in  ver.  32  b,  in  accordance  with  the  com- 
plaint of  their  leader  (Deut.  i.  37;  iii.  20),  that 
"  it  went  ill  with  Moses  for  their  sakes."  Yet 
we  are  not  to  translate:  they  embittered  his 
(Moses')  spirit  (Sept.,  and  most),  but,  according 
to  the  historical  account  and  the  usage  of 
the  phrase  (vers.  7,  43;  Ps.  lxxviii.  17,  40,  50, 
Is.  lxiii.  10),  this  reference  is  only  to  resisting 
the  Spirit  of  God  (Chald.,  Geier,  Hengst.,  and 
the  recent  expositors). 

Ver.  37.  The  W"\VJ  are,  according  to  Dcut. 
xxxii.  17;  Judges  it.  11,  not  demons  (Sept.,  and 
others),  Baruch  iv.  7,  but  gods,  under  the  ap- 
pellation :   powers,  or:  lords. 

[In  ver.  46  render:  and  has  given  them  favor 
in  the  sight  of  all  those  that  carried  them  captive. 
Alexander:  "The  literal  translation  of  the  first 
clause  is,  and  has  given  them  for  mercies  or  com- 
passions. This  remarkable  expression  is  bor- 
rowed from  1  Kings  viii.  50,  (compare  2  Ohron. 
xxx.  9),  not  only  here,  but  in  the  history  of  Dan- 
iel and  his  fellow-captives  (Dan.  i.  9),  which 
makes  it  not  at  all  improbable,  that  what,  is  there 
recorded  is  among  the  indications  of  returning 
Divine  favor,  here  referred  to  by  the  Psalmist." 
—J.  F.  M.]. 

DOCTRINAL    AND   ETHICAL. 

1.  Human  understanding  and  human  speech 
can  never  measure  the  greatness  of  God's  deeds 
or  the  depth  of  His  mercy  ;  but  the  grateful  ac- 
knowledgment and  extolling  proclamation  of 
them  are  not  merely  an  expression,  becoming  to 
the  people  of  God,  of  the  relation  in  whicli  they 
stand  to  Him,  but  are  also  the  ordained  means 
of  spreading  the  glory  due  to  Him,  and  of 
strengthening  confidence  in  the  eternal  efficiency 
of  His  grace. 

2.  The  strengthening  of  this  confidence  is  in- 
dispensable, especially  as  every  legitimate  claim, 
which  men  could  be  tempted  to  found  upon  the 
covenant  relation,  is  altogether  cancelled  by  sins 
which  are  renewed  from  generation  to  genera- 
tion. Accordingly,  a  new  display  of  mercy  is 
the  only  means  of  deliverance.  But  the  seeking 
after  and  imploring  this  mercy  presupposes,  not 
only  an  experience  of  the  need  and  a  desire  of 
its  satisfaction,  but  also  a  belief  of  the  possibility 
of  the  latter,  and  of  the  readiness  of  God  to  afford 
the  means  that  are  necessary  thereto.  And  it  is 
only  as  resting  upon  this  ground,  that  courage 
will  be  imparted  to  appropriate  personally,  with 
all  the  earnestness  of  a  soul-stricken  confession 
of  sin,  the  Divine  promises  and  means  of  grace. 

3.  The  contemplation  of  the  history  of  God's 
people  is  specially  adapted  to  awaken  both' a  peni- 
tent frame  of  mind,  and  a  believing  seeking  after 
the  Divine  favor.  For  that  history  exhibits,  in 
impressive  sketches,  ingratitude  displayed  anew 
on  every  occasion,  disobedience,  fickleness,  and 
partial  defection  on  the  one  side,  am',  on 
the  other,  brings  before  the  view  judgments  and 
acts  of  deliverance  on  the  part  of  God,  which 
are  not  isolated,  but  form  one  connected  course 
of  leading,  for  the  unfolding  of  His  purposes  of 
mercy  and  plan  of  salvation. 

4.  It  was  a  part  of  the  design  of  these  dealings 
to  impress  and  develop  the  truth,  that  punishment 
attends  upon  guilt,  and  that  without  expiation 
there  i9  no  forgiveness  of  sin  ;  that  there  is,  how- 


ever, a  means  of  delivering  the  people  by  sub- 
stitution, not  performed  by  legal  works  and 
practices,  not  by  priestly  ceremouies  and  forms, 
not  by  external  actions  and  sacrifices,  but 
by  the  personal  self-devotion  of  those,  who, 
whether  by  acting  or  suffering,  by  interceding 
or  judging,  step  into  the  breach,  and,  by  yielding 
up  their  own  persons  satisfy  the  actual  demands 
of  j  ust  ice,  rescue  and  purify  the  people  of  God, 
and  set  them  upon  the  way  of  salvation. 

5.  Such  a  view  of  history,  together  with  its  in- 
structive use,  is  immediately  applicable  to  pur- 
poses of  edification.  It  has,  indeed,  to  do  with 
universal  transgressions,  judgments,  deeds  of 
deliverance,  and  experiences  of  mercy  ;  yet  it  re- 
gards them  not  as  general  truths,  but  with  his- 
torical particularity  and  in  their  concrete  defi- 
niteness.  And,  accordingly,  it  does  not  excite  a 
more  general  consciousness  of  guilt,  desire  for 
salvation,  or  feeling  of  gratitude;  it  rather  evokes, 
amid  the  songs  of  the  Church  to  the  praise  of 
God's  glory,  a  special  prayer  of  confession.  And 
these  are  the  more  worthily  united,  the  more 
such  a  prayer  issues  forth,  with  the  vigor  of  life, 
from  belief  in  the  perpetual  efficiency  of  the  Di- 
vine mercy,  which  has  been  so  often  attested  and 
assured  in  history,  and  the  more  decidedly  it  is 
expressed  and  animated  with  the  sense  of  a  com- 
munity of  interests,  both  in  confession  of  sins 
and  in  supplications  for  supplies  of  grace,  which 
are  sougtit  not  merely  with  a  view  to  personal 
participation,  but  also  with  a  view  to  the  needs 
of  the  united  Church. 

HOMILETICAL    AND   PRACTICAL. 

It  is  well  for  us,  that,  while  confessing  our 
sins,  we  can  confidently  offer  a  prayer  for  the 
Divine  favor,  and  can  begin  and  end  with  praise 
to  God. — All  suffering  endures  its  time,  but  God's 
love  to  eternity. — The  history  of  the  Church  as 
a  testimony,  that  grace  is  mightier  than  sin. — 
God  remembers  His  covenant  with  us  according 
to  His  mercy  and  truth  ;  but  we  often  forget  His 
blessings  and  judgments,  even  although  we  re- 
main mindful  of  the  words  of  His  promises  and 
threatenings. — Only  those  can  draw  consolation 
from  the  proclamation  of  God's  mercy,  who  are 
truly  in  earnest  in  the  confession  of  their  sins. 
— Though  we  can  never  praise  God  adequately, 
yet  the  greatness  of  His  deeds  must  not  cause 
us  to  be  silent,  but  must  animate  us  to  praise. — 
If  we  are  no  better  than  our  fathers,  the  fact 
should  not  serve  to  excuse  us,  but  urge  us  more 
earnestly  to  penitence. — It  were  good  for  us,  if 
the  judgments  of  God  were  not  our  first  remind- 
ers that  He  has  not  forgotten  us. — We  must  most 
rightly  count  those  happy  who  practise  right- 
eousness; but  we  are  not  to  forget  that  all  men 
are  sinners,  that  we  obtain  salvation  through 
grace,  and  that  righteousness  is  the  fruit  of  faith. 

Starke:  We  have  always  sufficient  reason  to 
praise  God :  but  let  us,  above  all,  assiduously 
preserve  the  memory  of  His  goodness. — A  dark 
cloud,  though  it  may  conceal,  can  never  destroy 
or  extinguish  the  sun  ;  so  the  clouds  of  affliction 
cannot  blot  out  or  quench  the  goodness  and 
mercy  of  God. — If  thou  dost  but  truly  humble 
thyself  in  prayer  before  God,  He  will  ever  re- 
member thee  for  good. — There  are  still  many 
after  the  fashion  of  the  Israelites  of  old  :  they 


542 


THE  FOURTH  BOOK  OF  PSALMS. 


will  not  recognize  God's  wonders  as  wonders, 
they  do  not  fittingly  regard  His  goodness.  What 
can  be  the  result  but  forgetfulness  of  God,  which 
is  the  source  of  many  other  sins  ? — A  man  gives 
proof  of  a  most  depraved  heart,  when  he  does 
not  fear  to  sin  in  the  very  place,  where  he  has 
been  delivered  from  imminent  danger. — When 
God  will  serve  us,  nature  must  give  way  to  Him. 
— If  faith  is  of  the  true  kind,  it  will  soon  make 
itself  seen  in  good  works. — If  we  would  abide 
faithful  in  God's  word,  and  be  counselled  ever 
by  it,  we  would  not  so  soon  or  so  lightly  forget 
His  gracious  benefits. — To  demand  anything  from 
God  in  impatience  and  doubt,  and  thus,  as  it 
were,  to  force  it  from  Him,  is  to  tempt  Him. — 
If  we  pray  for  temporal  things  without  any  con- 
ditions, and  therefore  against  God's  command, 
God  may  indeed  hearken  to  us  sometimes,  but 
how  often  does  the  fulfilment  humble  us,  and 
bring  us  to  shame,  when  we  have  brought  harm 
upon  ourselves  by  our  foolish  request: — Almost 
every  man  has  some  moulds  in  which  he  casts 
the  molten  calves  of  his  worship,  until  God  alone 
becomes  great  in  his  eyes. — Nothing  is  more  un- 
becoming and  disgraceful  to  a  man  of  under- 
standing, than  to  set  his  heart  on  unworthy 
objects  more  worthless  than  himself. — He  is 
blessed  who  can  regard  the  great  works  of  God 
with  delight  and  not  be  terrified  by  them. — 0 
believing  soul,  if  thou  art  filled  with  dismay  that 
so  few  stand  in  the  breach,  do  it  thyself;  and 
all  the  more,  the  less  others  do  it;  if  none  will 
pray  with  thee,  thou  hast  still  the  best  of  all  fel- 
low-suppliants, and  the  best  Intercessor  with  the 
Father  in  heaven,  Jesus  Christ  Himself. — The 
devil  has  still  many  kinds  of  enticing  food, 
through  which  he  seduces  lusting  souls  to  the 
service  of  idols. — A  little  word  can  often  create 
a  great  disquietude  in  the  heart,  and  yet  there 
are  many  so  thoughtless  in  the  use  of  their 
tongues,  that  they  tpeak  not  one,  nor  a  few,  but 
indeed  numberless  idle  words.  Will  they  be- 
come swords  too,  that  will  vex  and  torment  their 
consciences? — Mistimed  leniency  is  opposed  to 
God,  and  injures  also  him  who  displays  it,  for  it 
makes  him  a  partaker  in  the  sins  of  others. — 
The  first  step  towards  sin  is  the  conscious  ne- 
glect of  God's  commands. — Intercourse  and 
association  with  the  wicked  are  calculated  to 
produce  much  evil. — How  easily  intimacies  are 
contracted  in  these  days !  But  how  heavy 
many  a  heart  becomes  thereby  !  How  sorely 
wounded  is  many  a  conscience  ! — There  are  many 
who  become  only  the  more  wicked,  the  more  gra- 
cious and  merciful  God  proves  Himself  to  them. 
Osiander  Sometimes  a  single  mischance 
will    make    us    forget    all    God's    benefits.— 


Arndt:  Men  cannot,  without  repentance,  be- 
come partakers  of  God's  grace,  and  all  God's 
wonders  are  performed  that  He  may  bring  them 
to  conversion. — God  must  work  long  before  He 
excites  and  maintains  faith  in  us. — How  God  may 
be  overcome  by  prayer. — Renschel  :  God's  favor 
outweighs  all  guilt. — Frisch  :  There  is  first 
shown  in  the  example  of  Israel  the  constant  in- 
constancy of  the  human  heart;  there  is  then 
extolled  the  unwearied  mercy  and  compassion 
of  God,  and  lastly,  David  shows  the  true  means 
of  becoming  a  partaker  in  ^such  compassion. — 
Richter:  Each  individual  believer  should  ap- 
propriate specially  to  himself  God's  gracious 
promises  to  His  whole  people.  If  we  do  not 
lay  hold  upon  them,  to  whom  are  they  to  be 
made  good?  To  unbelievers? — Diedrich:  The 
best  kind  of  confession  is  this :  to  give  all 
the  glory  to  God,  to  take  all  the  guilt  to  ourselves, 
and  to  hope  for  the  best  in  God's  glorious  grace. 
— Taube:  True  sorrow,  which  is  from  God,  not 
only  does  not  make  us  incapable  of  praising  God, 
but  bears  within  itself  the  seeds  of  true  joy,  joy 
in  the  Lord. — Faith  in  God's  mercy  is  the  only 
anchor  of  safety  for  His  people. 

[Matt.  Henry:  AVhat  is  asked  in  passion  is 
often  given  in  wrath. — Those  wretchedly  forget 
themselves  who  feed  their  bodies  and  starve  their 
souls. — Then  God  gives  the  good  things  of  this 
life  in  love,  when,  with  them,  He  gives  grace  to 
glorify  God  in  the  midst  of  them;  for  tben  the 
soul  delights  itself  in  fatness.  Is.  lv.  2. — This  is 
the  worst  thing  in  sin,  that  it  makes  us  loath- 
some to  God,  and  the  nearer  any  are  to  God  in 
profession,  the  more  loathsome  they  are  if  they 
rebel  against  Him. — Bishop  Horne  :  In  general, 
we  learn  from  this  part  of  sacred  history,  how 
acceptable  to  God  is  a  well-timed  zeal  for  His 
service,  as  also,  how  dangerous  it  is  to  converse 
too  freely  with  those  of  the  other  sex,  especially 
when  they  have  been  educated  in  a  false  religion 
or  in  no  religion  at  all. — We  stand  astonished, 
doubtless,  at  this  horrid,  barbarous,  and  unnatu- 
ral impiety  of  offering  children  by  fire  to  a  Mo- 
loch :  but  how  little  is  it  considered  that  children, 
brought  up  in  the  ways  of  ignorance,  error, 
vanity,  folly  and  vice,  are  more  effectually 
sacrificed  to  the  great  adversary  of  mankind. 
Scott*  Often  have  we,  forgetful  of  the  terrors 
of  Sinai,  and  even  of  the  scene  exhibited  on 
Mount  Calvary,  and  of  our  marvellous  deliver- 
ance from  the  hand  of  the  enemy,  been  setting 
up  idols  in  our  hearts,  and  cleaving  to  some  for- 
bidden object,  so  that,  if  a  greater  than  Moses 
had  not  stood  in  the  breach,  to  turn  away  the 
anger  of  the  Lord,  we  should  have  provoked  Him 
to  destroy  us. — J.  F.  M.]. 


TELE  PSALTER. 

FIFTH  BOOK. 


PSALM  CVII 


PSALM  CVII. 

1  0  give  thanks  unto  the  Lord,  for  he  is  good : 
For  his  mercy  endureth  for  ever. 

2  Let  the  redeemed  of  the  Lord  say  so, 

Whom  he  hath  redeemed  from  the  hand  of  the  enemy ; 

3  And  gathered  them  out  of  the  lands, 
From  the  east,  and  from  the  west,  • 
From  the  north,  and  from  the  south. 

4  They  wandered  in  the  wilderness  in  a  solitary  way; 
They  found  no  city  to  dwell  in. 

5  Hungry  and  thirsty, 
Their  soul  fainted  in  them. 

6  Then  they  cried  unto  the  Lord  in  their  trouble, 
And  he  delivered  them  out  of  their  distresses. 

7  And  he  led  them  forth  by  the  right  way, 
That  they  might  go  to  a  city  of  habitation. 

8  Oh  that  men  would  praise  the  Lord  for  his  goodness, 
And  for  his  wonderful  works  to  the  children  of  men! 

9  For  he  satisfieth  the  longing  soul, 

And  filleth  the  hungry  soul  with  goodness. 

10  Such  as  sit  in  darkness  and  in  the  shadow  of  death, 
Being  bound  in  affliction  and  iron ; 

11  Because  they  rebelled  against  the  words  of  God, 
And  contemned  the  counsel  of  the  Most  High  : 

12  Therefore  he  brought  down  their  heart  with  labour; 
They  fell  down,  and  there  was  none  to  help. 

13  Then  they  cried  unto  the  Lord  in  their  trouble, 
And  he  saved  them  out  of  their  distresses. 

14  He  brought  them  out  of  darkness  and  the  shadow  of  death, 
And  brake  their  bands  in  sunder. 

15  Oh  that  men  would  praise  the  Lord  for  his  goodness, 
And  for  his  wonderful  works  to  the  children  of  men ! 

16  For  he  hath  broken  the  gates  of  brass, 
And  cut  the  bars  of  iron  in  sunder. 

17  Fools,  because  of  their  transgression, 

And  because  of  their  iniquities,  are  afflicted. 

18  Their  soul  abhorreth  all  manner  of  meat ; 
And  they  draw  near  unto  the  gates  of  death. 


543 


544 


THE  FIFTH  BOOK  OF  PSALMS. 


19  Then  they  cry  unto  the  Lord  in  their  trouble, 
And  he  saveth  them  out  of  their  distresses. 

20  He  sent  his  word,  and  healed  them. 

And  delivered  them  from  their  destructions. 

21  Oh  that  men  would  praise  the  Lord  for  his  goodness, 
And  for  his  wonderful  works  to  the  children  of  men  1 

22  And  let  them  sacrifice  the  sacrifices  of  thanksgiving, 
And  declare  his  works  with  rejoicing. 

23  They  that  go  down  to  the  sea  in  ships, 
That  do  business  in  great  waters; 

24  These  see  the  works  of  the  Lord, 
And  his  wonders  in  the  deep. 

25  For  he  commandeth,  and  raiseth  the  stormy  wind, 
Which  lifteth  up  the  waves  thereof. 

26  They  mount  up  to  the  heaven,  they  go  down  again  to  the  depths: 
Their  soul  is  melted  because  of  trouble. 

27  They  reel  to  and  fro,  and  stagger  like  a  drunken  man, 
And  are  at  their  wit's  end. 

28  Then  they  cry  unto  the  Lord  in  their  trouble, 
And  he  bringeth  them  out  of  their  distresses. 

29  He  maketh  the  storm  a  calm, 

So  that  the  waves  thereof  are  still. 

30  Then  are  they  glad  because  they  be  quiet ; 

So  he  bringeth  them  unto  their  desired  haven. 

31  Oh  that  men  would  praise  the  Lord  for  his  goodness, 
And  for  his  wonderful  woi'ks  to  the  children  of  men  ! 

32  Let  them  exalt  him  also  in  the  congregation  of  the  people, 
And  praise  him  in  the  assembly  of  the  elders. 

33  He  turneth  rivers  into  a  wilderness, 
And  the  Avatersprings  into  dry  ground; 

31  A  fruitful  land  into  barrenness, 

For  the  wickedness  of  them  that  dwell  therein. 

35  He  turneth  the  wilderness  into  a  standing  water, 
And  dry  ground  into  watersprings. 

36  And  there  he  maketh  the  hungry  to  dwell, 
That  they  may  prepare  a  city  for  habitation ; 

37  And  sow  the  fields,  and  plant  vineyards, 
Which  may  yield  fruits  of  increase. 

38  He  blesseth  them  also,  so  that  they  are  multiplied  greatly ; 
And  suffered!  not  their  cattle  to  decrease. 

39  Again,  they  are  minished  and  brought  low  through  oppression,  affliction  and  sorrow. 

40  He  poureth  contempt  upon  princes, 

And  causeth  them  to  wander  in  the  wilderness,  where  there  is  no  way. 

41  Yet  setteth  he  the  poor  on  high  from  affliction, 
And  maketh  him  families  like  a  flock. 

42  The  righteous  shall  see  it,  and  rejoice: 
And  all  iniquity  shall  stop  her  mouth. 

43  Whoso  is  wise,  and  will  observe  these  things, 

Even  they  shall  understand  the  lovingkindness  of  the  Lord. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition.  A  liturgical 
expression  of  thanksgiving  (Jer.  xxxiii.  11;  Ps. 
cvi.,  cxviii.,  cxxxvi.)  is  (vers.  1-3)  declared  to 
be   appropriate  for   the  redeemed   of  Jehovah, 


whom  He  has  gathered  from  the  four  quarters 
of  the  earth  and  from  diiferent  lands.  After 
this  preface  there  follow  four  strophes  of  unequal 
length,  clearly  distinguished  by  two  refrains,  in 
which  those  are  summoned  to  fulfil  this  duty  of 
thanksgiving  whom  God  has  delivered  from  home- 
less wanderings  (vers.  4-9),  from  the  miseries 


PSALM  CVIT. 


545 


of  imprisonment  (vers.  10-10),  from  the  death- 
pains  of  sickness  (vers.  17-22),  and  from  the 
perils  of  a  sea-voyage  (vers.  23-32).  Then  two 
strophes  (vers.  33-38  and  39-42)  without  a  re- 
frain, and  with  many  passages  taken  literally  from 
the  Book  of  Job  and  from  Is.  xl.,  lxvi.,  sometimes 
quite  loosely  connected,  describe  the  controlling 
power  of  God  in  the  varying  fortunes  of  men  and 
nations.  The  closing  verse  (43)  commends  to  the 
consideration  of  men  the  whole  of  God's  dispo- 
sing guidance,  which  has  just  been  described. 

There  are  throughout  the  Psalm  indications 
of  a  very  late  period  of  composition.  We  are 
not  justified  even  in  connecting  it  too  closely 
with  the  L5abylonish  exile-  The  introduction 
might  seem  to  allude  to  it;  but  the  further  we 
read  in  the  following  strophes,  the  less  do  they 
seem  capable  of  being  referred  to  special  histo- 
rical occurrences,  such  as  the  carrying  away  into 
Captivity  and  the  return,  or  of  being  rightly 
viewed  as  poetical  pictures  of  the  various  dis- 
tresses and  deliverances  of  that  period  (most  of 
the  recent  commentators  since  Schnurrer).  For 
ver.  23  does  not  speak  of  a  return  home  in  ships, 
in  which  case,  moreover,  we  would  not  be  led  to 
think  of  the  Babylonish  exile,  but  of  the  Macca- 
bsean  period  (Hitzig);  but  of  the  dangers  en- 
countered by  those  who  undertake  sea-voyages, 
whether  trading  merchants,  or  sailors,  or  trav- 
ellers, or  fishermen.  And  this  is  not  a  figura- 
tive representation,  but  an  example  (Hupfeld, 
Del.,  and  most  of  the  oiler  commentators)  of  the 
hearing  of  prayer,  and  of  the  divine  deliverance 
of  mankind  in  distress,  for  which  God  should  be 
thanked  in  His  church.  So  also  with  the  de- 
scription of  the  preceding  strophes.  In  each 
ictual  events  are  cited  from  distinct  classes 
of  distressing  situations,  which,  however,  have 
not  merely  occurred  on  one  occasion,  but  may  be 
repeated.  These  examples,  moreover,  are  so  much 
the  better  adapted  to  that  parenetic  purpose,  in 
whose  interest  the  Psalm  is  projected,  and  to 
which  it.  ever  tends  more  closely,  as  in  some  of 
them  prominence  is  given  to  human  guilt  and  the 
divine  mercy,  and  in  others  to  human  impotence 
and  the  divine  power  to  control.  The  former  de- 
sign is  observable  in  the  second  and  third  exam- 
ples; the  latter  in  the  fourth,  which  at  the  same 
time  efFects  the  transition  to  the  description  of 
those  deeds  of  the  Highest  which  effect  the  change 
of  circumstances, — a  description  which  is  still 
more  general  in  its  character,  and  advances  in 
sentences  that  are  still  more  loosely  connected. 

The  conjecture  of  Hupfeld  that  vers.  33  ff.  are 
inserted  from  another  composition,  has  accor- 
dingly little  probability,  even  if  no  importance 
be  attached  to  the  allusion  contained  in  ver.  36 
to  vers.  4  and  5.  »The  first  example  is  given  in 
a  narrative  style,  and  stands  in  the  closest  con- 
nection with  the  words  of  the  introduction.  It 
is  therefore  most  natural  to  understand  this  pas- 
sage as  alluding  to  the  circumstances  of  the  Ba- 
byl.  Exile.  The  supposition,  however,  that  this 
psalm  was  sung  at  the  first  celebration  of  the 
Feast  of  Tabernacles  after  the  return,  Ezra  iii. 
1  f.  (Hengst.),  has  nothing  to  ind  cate  it,  and  is 
improbable.  So  with  the  conjectures  that  it 
completes,  with  the  number  seven,  the  supposed 
trilogies  ci.-ciii.,  civ.-cvi.  (Heng«t. ),  or  forms 
a  trilogy  with  Ps.  cv.  and  cvi.  (Del.)  It  may  be 
35 


quite  proper  to  bring  the  position  of  this  Psalm, 
at  the  opening  of  the  Fifth  Book,  into  connection 
with  its  several  points  of  resemblance  to  the  last 
two  Psalms  of  the  Fourth  Book,  without  being 
thereby  justified  iu  interring  an  internal  rela- 
tionship and  the  same  authorship. 

The  allegorico-prophetical  interpretation  of  the 
whole  Psalm,  as  bearing  upon  the  fortunes  of  the 
Christian  Church,  whether  directly  (Cocc),  or  as 
an  application  of  the  immediate  reference  to  the 
Church  of  Hie  Old  Covenant  (Venema),  is  only  a 
spiritualizing  interpretation  based  upon  the  un- 
tenable view  that  the  fortunes  of  the  Jewish  peo- 
ple are  here  described  (Chald.,  Syr.).  For  to 
them,  as  has  been  said,  only  the  introduction, 
with  the  first  strophe,  can  be  rightly  referred. 
Accordingly  this  strophe  begins,  ver.  4,  with  the 
narrative  tense,  while,  at  the  beginning  of  the 
following  strophes,  participles  occur  which  can- 
not depend  on  that  verb,  but  introduce  the  sub- 
jects of  the  several  strophes.  The  grammatical 
connection  of  the  sentences,  however,  iu  this 
Psalm,  is  in  general  loose,  and  hence  we  are  nei- 
ther to  supply  from  ver.  2,  before  the  strophe, 
the  words  "let  them  say"  (Schnurrer),  nor  to 
regard  the  closing  refrain  -'may  they  praise" 
[E.  V.:  Oh,  that  men  would  praise!]  as  the  real 
predicate  (De  Wette,  Hengst.,  llupteld),  nor  to 
change  the  finite  verb  in  ver.  4  into  a  participle 
(Lath.,  Camphauseu).  And  the  latter  is  t he  less 
advisable,  as  the  participle  which  determines 
the  connection  of  the  whole  passage  is  found  s;l- 
ready  in  ver.  2,  viz.  the  redeemed  of  Jehovah 
(Is.  lxii.  12),  who  were  gathered  from  all  quar- 
ters of  the  world  to  Jerusalem,  since  after  the 
return  from  the  exile,  the  restoration  of  the 
Temple  and  the  upbuilding  of  the  Jewish  Theoc- 
racy were  carried  out  in  that  city. 

[The  application  of  the  whole  psalm  to  the  ex- 
ile, and,  consequently,  the  figurative  interpreta- 
tion of  the  examples,  are  approved  by  Dr.  Alex- 
ander. Perowne,  after  giving  the  view  of  Phi- 
lippson  and  Delitzsch  in  favor  of  the  trilogy 
above  alluded  to,  makes  the  following  judicious 
remarks:  "  But  ingenious  as  this  is,  it  rests  on 
the  assumption  that  the  107th  Psalm,  like  the 
other  two,  is  historical,  and  is  designed  chiefly 
to  celebrate  the  return  from  the  Babylonish  cap- 
tivity. The  second  and  third  verses  of  the 
Psalm  are  supposed  to  mark  the  occasion  for 
which  it  was  written.  And  the  rest  of  the  Psalm 
is  held  to  exhibit,  by  means  of  certain  examples 
of  peril  and  deliverance,  either,  in  a  figure,  the 
miseries  of  the  exile,  or,  literally,  the  incidents  of 
the  homeward  journey.  Such  an  interpretation, 
however,  can  hardly  be  maintained.  It  is  un- 
natural to  regard  these  examples,  taken  from 
every-dny  experience,  as  a  figurative  description 
of  the  exile;  it  is  quite  impossible  in  particular, 
that  the  picture  of  the  seafarers  should  repre- 
sent the  sufferings  of  the  Captivity,  though  it 
might  certainly  form  one  part  of  the  story  of  the 
return;  for  the  exiles  are  described,  not  merely 
as  coming  back  from  Babylon,  but  from  all  the 
countries  of  their  dispersion  (comp.  Jer.  xvi  15; 
xl.  12;  Dan.  ix.  7).  It  is  obvious  that  the 
Psalm  is  not  historical.  It  describes  various 
incidents  of  human  lite;  it  tells  of  the  perils 
which  befall  men,  and  the  goodness  of  God  in  de- 
livering them,  and  calls  upon  all  who  have  expe- 


546 


THE  FIFTH  BOOK  OF  PSALMS. 


rienced  His  care  and  protection  gratefully  to 
acknowledge  them;  and  it  is  perfectly  general 
in  its  character.  The  four  or  five  groups  or 
pictures  are  so  many  samples  taken  from  the 
broad  and  varied  record  of  human  experience." 
In  this  view,  which  agrees  substantially  with 
that  of  Dr.  Moll,  I  fully  concur.  It  is  the  im- 
pression which  every  reader,  critical  or  uncriti- 
cal, derives  first  and  naturally  from  the  Psalm. 
It  is  generally  held  to,  also,  when  there  is  no 
hypothesis  of  relationship  with  other  Psalms  to 
be  supported.  J.  F.  M.] 

Ver.  3.  From  the  sea  [E.  V.,  from  the  south]. 
The  expression  would  suggest  to  the  mind  of  a 
Hebrew  the  idea  of  the  west,  while  the  context 
demands  that  of  the  south.  It  is  not  upon  the 
number  (Hengst.)  of  the  four  quarters  of  the 
world  that  the  force  of  the  passage  depends,  but 
upon  the  particular  designation  of  each  of  them. 
The  explanation  which  refers  to  the  Arabian 
Gulf  (Chald.,  Rudinger,  Schnurrer,  Dathe),  is 
against  the  usage  of  the  word.  That  which  re- 
gards it  as  the  Southern  (Indian)  Ocean,  after  Is. 
xlix.  11  (Hitz.),  is  possible,  though  disputed  (Kno- 
bel),  and  yet  is  more  probable  than  the  unusual 
reference  to  that  part  of  the  Mediterranean  Sea 
lying  to  the  southwest  of  Palestine,  and  washing 
the  shores  of  Egypt  (Maurer,  Del.).  A  change 
in  the  reading  from  O'O  to  fD'D  (Clericus,  J.  D. 
Mich.,  Muntinghe,  Koster,  Hupfeld),  with  re- 
ference to   Ps.  lxxxix.  13,  is   readily   suggested. 

Ver.  4.  We  need  not  depart  from  the  ac- 
cents and  attach  "3yi  to  the  following  mem- 
ber, translating  :  the  way  to  a  city  (Sept.,  Vulg., 
Syr.,  Schnurrer,  Rosenm.),  or,  after  ver.  40,  Is. 

xliii.  19,  change  the  reading  into  1j"n~5w  :  no 
way  in  the  desert  (Olsh.,  Baur,  Hupfeld).  The 
word  in  question  is  probably  not  an  accusative 
of  the  closer  definition  (Geier,  Hengstenberg,  De 
Wette).  It  better  accords  with  the  poetical 
style  to  assume  a  construct  state:  desert  of  a 
way  (Ewald,  Hitzig,  Del.),  that  is,  a  desolate 
(Jerome),  unfrequented  (Luther)  way,  (efiq/uoc 
b66e,  Acts  viii.  2G). 

[Ver.  8.  The  general  reference  :  "  Oh,  that 
men,"  in  E.  V-  is  incorrect.  Alexander:  "  Let. 
(such)  give  thanks  to  Jehovah  (for)  His  mercy, 
and  His  wonderful  works  to  the  sons  of  men." 
—J   F.  M.] 

Ver.  17.  It  is  unnecessary  to  change  the  read- 
ing D,k71X  in  order  to  obtain,  instead  of  the  idea 
of  sinfulness  (Job  v.  3;  Prov.  ii.  7),  that  of  bur- 
dening (Olshausen),  or  that  of  an  exclamation  : 
woe  to  them  !   (Hitzig). 

[Ver.  23.  Alexander:  "Going  down  seems 
to  be  an  idiomatic  phrase  borrowed  from 
Isa.  xliii.  10,  and  equivalent  to  going  out  to 
sea,  in  English.  The  expression  may  have 
reference  to  the  general  elevation  of  the  land 
above  the  water,  but  is  directly  opposed  to  our 
phrase  the  high  seas,  and  to  the  classical  usage 
of  ascending  ships,  i.  e,  embarking,  and  descend- 
ing, i.  e.,  landing.  The  last  words  may  also  be 
translated :  great  or  mighty  waters ;  but  the 
usage  of  the  Psalms  is  in  favor  of  the  version : 
many  xcaters,  which  moreover  forms  a  beautiful 
poetical  equivalent  to  sea  or  ocean.'1'' — J.  F.  M.] 

Ver.  39.    It   is   not  necessary  to  suppose  an 


ellipsis  before  this  verse,  or  to  transpose  it  with 
those  next  following  (Olsh.).  It  is  certainly  inad- 
missible to  take  the  verbs  as  pluperfects  (De 
Wette,  after  the  older  expositors),  or  the  sen- 
tence as  a  relative  one  (Hengstenberg),  [opposed 
also  by  Alexander  and  others. — J.  F.  M.]  An 
allusion  to  enemies,  or,  in  general,  to  other  sub- 
jects than  the  preceding  (Knapp),  has  nothing  to 
indicate  it.  Most  assume  with  Kimchi  and 
Geier  a  repeated  diminution  in  the  number  of 
the  same  subjects,  as  a  punishment  for  a  relapse 
into  sin. 

Ver.  40  is  taken  from  Job  xii.  21,  24  as  38  f. 
from  Is.  xli.  18  f.,  42  b.  from  Job  v.  16,  and  43, 
from  Hos.  xiv.  10. 

DOCTRINAL   AND    ETHICAL. 

1.  The  praise  of  God  is  essential  matter  of  every 
prayer  of  thanksgiving  ;  to  offer  it  is  the  first 
duty  of  the  redeemed,  and  at  the  same  time  the 
appropriate  means  for  the  building  up  of  the  re- 
deemed Church,  which,  in  such  a  sacrifice  of 
praise,  offers  itself  to  God,  and  yields  itself  up 
as  the  people  that  are  His. 

2.  God  has  not  only  chosen  His  Church,  and 
established  it  upon  earth  as  being  the  people  of 
His  inheritance;  He  preserves  it  also  as  such  in 
this  evil  world,  delivers  it  from  the  perils  which 
threaten  it  with  ruin  and  dissolution,  gathers  its 
dispersed  members  from  every  region  under 
heaven,  and  effects  its  restoration  from  prostra- 
tion and  destruction.  But,  while  it  must  give 
thanks  after  the  deliverance,  so  must  it,  before 
the  same,  pray  and  cry  in  its  distress  to  the  liv- 
ing God  of  revelation. 

3.  This  applies  not  only  to  the  Church  in  its 
narrower  sense,  or  to  its  wants  as  a  Church,  but 
to  all  the  seasons  of  distress,  and  to  all  the  deli- 
verances of  the  Church  and  its  members.  Every- 
where and  at  all  times  is  displayed  the  contrast 
between  omnipotence  and  impotence,  righteous- 
ness and  guilt,  compassion  and  need,  together 
with  its  adjustment  by  deeds  of  Divine  help. 
To  observe  this  is  the  wisdom  of  the  pious ,  to 
act  accordingly  the  piety  of  the  wise. 

HOMILETICAL   AND    PRACTICAL. 

He  who  contemplates  God's  doings  in  history, 
finds  everywhere :  (1.)  an  exhortation  to  thanks- 
giving for  His  gracious  help  ;  (2.)  occasion  for 
self-humiliation  beneath  His  powerful  hand  ;  (3.) 
a  call  to  surrender  himself  to  His  gracious  will. 
— It  is  no  harder  for  God  to  deliver  than  to 
judge,  but  He  loves  the  former  better. — What, 
opens  the  heart  and  lips  of  the  pious,  closes  the 
mouth  of  the  ungodly. — It  is  easier  to  cry  to  God 
in  distress,  than  to  give  thanks  in  the  Church 
after  deliverance. — There  is  nothing  better  to  be 
wished  for  than  to  have  a  heart  capable  of 
appreciating  God's  benefits,  and  an  eye  open  to 
His  doings  ;  for  then  thanksgiving  and  supplica- 
tion, fear  and  trust,  anxiety  and  hope,  are  in 
their  true  relations,  and  after  the  right  manner. 
— He  who  has  enjoyed  God's  help  should  mark 
(1.)  in  what  distress  he  has  been  ;  (2.)  how  he 
has  called  to  God;  (3.)  how  God  has  helped 
him;  (4.)  what  thanks  he  has  returned;  and 
(5.)  what  thanks  he  is  yet  bound  to  render. 

Starke  :   Manifold  afflictions  are  the  true  ma- 


PSALM  CVIII. 


54i 


tcrial  out  of  which  the  wonder-working  God 
forms  praise  and  glory  for  His  most  holy  name, 
and  joy  and  profit  for  us. — Gud  s  supervision 
aud  care  extend  over  all  parts  of  the  world;  He 
can  therefore  help  and  stand  by  His  own,  in 
whatever  place  in  the  world  they  may  be. — The 
pilgrimage  of  a  Christian  involves  wandering, 
insecurity,  hunger,  thirst,  and  despite,  but  all  to 
the  end,  that  the  faithful  guidance,  the  mighty 
help,  the  satisfying  and  revival  of  the  Good 
Shepherd  may  be  displnyed. — As  there  is  but  one 
Helper,  who  is  God,. so  there  is  but  one  means  of 
obtaining  His  help,  and  that  is  prayer ;  but  the 
essence  and  soul  of  prayer  is  faith. — If  thou,  be- 
liever, never  findest  upon  earth  where  thou  canst 
rest  thy  foot,  God  will  at  last  reach  forth  His 
hand  to  thee,  and  receive  thee  into  the  holy  city, 
into  the  dwellings  of  peace. — The  spiritual  bonds 
of  sin  (2  Tim.  ii.  20)  often  surround  the  body 
also  with  fetters.  Bodily  imprisonment  has 
been  to  many  the  occasion  cf  anxiety  for  free- 
dom from  eternal  chains. — Repentance  and 
prayer  must  be  the  first  remedies  employed  in 
illness,  and  then  the  use  of  ordinary  restoratives 
will  not  remain  without  a  blessing  from  God. — 
Recovery  from  a  deadly  disease  is,  as  it  were,  al- 
ready a  foretaste  of  the  resurrection  from  the 
dead. — Those  who  have  regained  health  forget 
quite  easily  to  render  thanks  therefor ;  but  God 
can  not  suffer  such  ingratitude.  Think  what  a 
sacrifice  of  thanksgiving  is  due  to  God,  together 
with  the  offering  up  of  the  whole  life,  thus  pre- 
sented to  thee. — The  world  has  often  been  tra- 
versed by  ships,  but  almost  every  voyage  reveals 
some  new  and  wonderful  works  of  nature;  who 
would  then  not  exclaim:  the  earth,  yea,  also,  the 
sea,  are  full  of  the  goodness  of  the  Lord? — Let 
not  the  inhabitants  of  the  richest  and  most  fer- 
tile countries  presume  upon  these  advantages  ; 
God  can  make  a  garden  of  the  Lord  a  lake  of 
brimstone. — If  we  in  the  meanwhile  turn  our- 
selves seriously  to  the  Lord,  and  seek  His  grace 
by  heartfelt  prayer,  He  will  also  fulfil  His 
promises  to  us. — That  the  honor,  exaltation,  and 
power  of  magistrates  are  a  gift  of  God,  is  most 
clearly  shown,  when  they  lose  their  authority, 
and  scarcely  any  will  obey  them. 

Osiander  :  Believers  must  learn  to  strengthen 
their  faith  from  the  goodness  and  mercy  of  God. 
— Friscii  :    He  who  sins  against  his  Creator, 


comes  under  the  care  of  the  physician.  Death 
itself  is  the  wages  of  our  sins,  and  so  also  are 
its  forerunners,  that  is,  our  diseases. — If  God 
visits  us  sometimes  with  unfruitful  seasons,  let 
us  consider  who  we  are — men  who  daily  commit 
many  sins,  and  deserve  much  worse  than  this 
from  God. — Rigger:  The  "man  of  God"  con- 
ducts us  through  the  world,  as  through  a  theatre, 
on  which  are  displayed  the  miseries  of  mankind, 
and  the  wondrous  works  and  kindness  of  God. 
— Beblenburgeb  Bible:  Let  the  man  who  can- 
not pray  become  a  sailor. — Tholuck  (ver.  20)  : 
The  word  of  God  is  His  ministering  augel. — 
Guenthee:  All  those  nations  which  have  not 
yet  known  the  true  God,  are  dispersed  and  wan- 
dering ;  and  all  who  have  found  their  home  in 
God,  feel  that  they  are  gathered  in. — DlEDBICH: 
In  order  to  learn  to  praise  God  rightly,  we  must- 
first  suffer  much. — Sciiaubacii  :  We  stand  with 
awe-struck  minds  before  this  rich  display  of 
God's  wondrous  power,  and  at  the  same  time  re- 
joice that  in  the  course  of  long  ages  it  has  lost 
nothing  of  its  fulness,  but  that  it  still  never  fails 
to  revive  hungering  and  thirsting  souls. — Taube  : 
Ye  people  of  the  Lord,  see  how  good  Jehovah  is! 
and  how  blessed  ye  can  and  shall  be  with  Him ! 

[Bishop  Horne  :  A  truly  "wise"  person  will 
treasure  up  in  his  heart  the  contents  of  this  truly 
instructive  and  delightful  Psalm.  By  so  doing 
ho  will  fully  "understand"  aud  comprehend  the 
weakness  and  wretchedness  of  man,  and  the 
power  and  loving-kindness  of  God,  who,  not  for 
our  merit,  but  for  His  mercy's  sake,  dispelleth 
our  ignorance,  breaketh  off  our  sins,  healeth  our 
infirmities,  prescrveth  us  in  temptation,  placeth 
us  in  His  Church,  enricheth  us  with  His  grace, 
sheltereth  us  from  persecution,  blesscth  us  in 
time,  and  will  crown  us  in  eternity. 

Scott  :  Let  us  remember  to  praise  our  God  for 
turning  the  wilderness,  which  we  Gentiles  inhab- 
ited,  into  a  fruitful  land,  and  opening  for  us  the 
wells  of  salvation  (Is.  xii.  3). — Let  us  pray  that 
the  Jewish  nation,  which  has  been  so  long  a  bar- 
ren desert,  may  again  be  watered  with  His  grace, 
and  bring  forth  the  fruits  of  faith  and  holiness. 

Barnes  :  No  one  can  study  the  works  of  God, 
or  mark  the  events  of  His  providence,  without 
perceiving  that  thore  are  innumerable  arrange- 
ments which  have  no  other  end  than  to  produce 
happiness. — J.  F.  M.] 


PSALM  CVIII. 

A  Son g  or  Psalm  of  David. 

O  God  my  heart  is  fixed ; 
I  will  sing  and  give  praise,  even  with  my  glory. 
Awake,  psaltery  and  harp  : 
I  myself  will  awake  early. 

I  will  praise  thee,  O  Lord,  among  the  people : 
And  I  will  siug  praises  unto  thee  among  the  nations. 
For  thy  mercy  is  great  above  the  heavens  : 
And  thy  truth  reacheth  unto  the  clouds. 


548 


THE  FIFTH  BOOK  OF  PSALMS. 


6  Be  thou  exalted,  O  God,  above  the  heavens : 
And  thy  glory  above  all  the  earth! 

7  That  thy  beloved  may  be  delivered : 
Save  with  thy  right  hand,  and  answer  me. 

8  God  hath  spoken  in  his  holiness ; 

I  will  rejoice,  I  will  divide  Shechem, 
And  mete  out  the  valley  of  Succoth. 

9  Gilead  is  mine ;  Manasseh  is  mine  ; 
Ephraim  also  is  the  strength  of  mine  head  ; 
Judah  is  my  lawgiver  ; 

10  Moab  is  my  washpot ; 

Over  Edom  will  1  cast  out  my  shoe ; 
Over  Philistia  will  I  triumph. 

11  Who  will  bring  me  into  the  strong  city? 
Who  will  lead  me  into  Edom  ? 

12  Wilt  not  thou,  O  God,  who  hast  cast  us  off? 

And  wilt  not  thou,  O  God,  go  forth  with  our  hosts  ? 

13  Give  us  help  from  trouble : 
For  vain  is  the  help  of  man. 

14  Through  God  we  shall  do  valiantly : 

For  he  it  is  that  shall  tread  down  our  enemies. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — Two  fragments 
of  Davidic  Psalms,  namely,  Pss.  lvii.  8-12,  and 
lx.  7-14,  are  here  brought  together  without  any 
connection  whatever;  and  the  changes  occurring 
in  only  a  few  words,  are  so  unimportant,  that 
neither  occasion  nor  purpose  can  be  discovered 
in  this  combination  and  conformation.  Least  of 
all  is  a  poet  like  David  to  be  held  guilty  of  com- 
bining in  such  a  manner  (Hengstenberg)  two 
pieces  taken  out  of  their  connection.  For  the 
two  most  important  changes  are  these: — The  two 
parts  are  taken  from  Elohim  Psalms,  but  here, 
ver.  4,  Jehovah  is  substituted  for  Adonai.  Again, 
the  original  lamentation  of  conquered  Philistia  is 
here  in  ver.  10  changed  into  the  form  of  an  ex- 
ulting cry  of  victory.  It  is  not  however  to  be  in- 
ferred from  this,  with  any  degree  of  certainty, 
that  the  occasion  lay  in  the  later  (Clauss),  per- 
haps Maccabasan  victories  (Rudinger,  Rosenm., 
Hitzig) ;  for  the  complaint  and  entreaty  of  the 
conclusion  is  entirely  unsuitable  to  these  occa- 
sions. Still  less,  assuredly,  do  the  remaining, 
merely  formal,  alterations  of  the  Text  favor  such 
a  conjecture. 

The  following  variations  are  also  observa- 
ble, but  they  do  not  affect  the  sense.  The 
repeated  words  at  the  beginning  of  ver.  2  are 
omitted.  Instead  of  the  exclamation :  wake  my 
honor!  that  is,  my  soul!  the  words  appear  as 


defining  more  closely  the  subject,  singing  and 
playing.  In  vers.  4  b  and  6  6a  vav  copulative  is 
inserted,  while  in  ver.  9  a  it  is  omitted.  In  ver. 
7  b  the  plural :  us  is  changed  into  the  singular  : 
me.  In  ver.  12  a,  the  emphatic:  thou  is  wanting; 
and  in  ver.  11  the  idea  of  the  strong  city  is  con- 
veyed by  a  more  common  word  instead  of  a  rare 
expression.  These  variations  are  throughout 
only  proofs  of  a  deterioration  in  style. 

[The  renderings  of  Pss.  lx.  12  (10)  and  cviii. 
12  should  be  identical.  There  is  no  ground  for 
the  variation  of  E.  V.  The  true  translation  is: 
Hast  Thou  not,  0  God,  cast  us  off?  and  Thou  dost 
not  go  forth  in  our  armies. — The  view  of  Delitzsch 
as  to  the  origin  of  the  Psalm  agrees  with  that  of 
Dr.  Moll.  He  says  in  addition  :  "'The  *|*lli<  of 
ver.  4  and  the  whole  tenor  of  the  Psalm  are  like 
an  echo  to  the  1*1  in  of  the  preceding.  It  is  en- 
titled a  Psalm-song  of  David,  but  only  because 
composed  of  portions  of  the  old  Davidic  Psalms. 

The  absence  of  the  n¥W/  shows  already  a  later 
origin."  So  also  Perowne.  Alexander  con- 
cludes with  Hengstenberg  that  the  best  solution 
is,  that  David  himself  combined  these  passages 
so  as  to  form  the  basis  of  a  trilogy  (Pss.  cviii. -ex.) 
adapted  to  the  use  of  the  Church  at  a  period  pos- 
terior to  the  date  of  Pss.  lvii.  and  lx.  The  former 
view  seems  to  be  that  most  favored  at  present. 
For  the  exposition  see  that  of  the  original  pas- 
sages.—J.  F.  M.] 


PSALM  CIX. 

To  the  chief  Musician,  A  Psalm  of  David. 
Hold  not  thy  peace,  O  God  of  my  praise ; 
2  For  the  mouth  of  the  wicked  and  the  mouth  of  the  deceitful  are  opened  against  me  ; 
They  have  spoken  against  me  with  a  lying  tongue. 


PSALM  CIX.  549 


3  They  compassed  me  about  also  with  words  of  hatred ; 
And  fought  agaiust  me  without  a  cause. 

4  For  my  love  they  are  my  adversaries : 
But  I  give  myself  unto  prayer. 

5  And  they  have  rewarded  me  evil  for  good, 
And  hatred  for  my  love. 

6  Set  thou  a  wicked  man  over  him: 
And  let  Satan  stand  at  his  right  hand. 

7  When  he  shall  be  judged,  let  him  be  condemned: 
And  let  his  prayer  become  sin. 

8  Let  his  days  be  few ; 

And  let  another  take  his  office. 

9  Let  his  children  be  fatherless, 
And  his  wife  a  widow. 

10  Let  his  children  be  continually  vagabonds,  and  beg: 

Let  them  seek  their  bread  also  out  of  their  desolate  places. 

11  Let  the  extortioner  catch  all  that  he  hath ; 
And  let  the  strangers  spoil  his  labour. 

12  Let  there  be  none  to  extend  mercy  unto  nim  : 

Neither  let  there  be  any  to  favour  his  fatherless  children. 

13  Let  his  posterity  be  cut  off; 

And  in  the  generation  following  let  their  name  be  blotted  out. 

14  Let  the  iniquity  of  his  fathers  be  remembered  with  the  Lord; 
And  let  not  the  sin  of  his  mother  be  blotted  out. 

15  Let  them  be  before  the  Lord  continually, 

That  he  may  cut  off  the  memory  of  them  from  the  earth. 

16  Because  that  he  remembered  not  to  shew  mercy, 
But  persecuted  the  poor  and  needy  man, 

That  he  might  even  slay  the  broken  in  heart. 

17  As  he  loved  cursing,  so  let  it  come  unto  him: 

As  he  delighted  not  in  blessing,  so  let  it  be  far  from  him. 

18  As  he  clothed  himself  with  cursing  like  as  with  his  garment, 
So  let  it  come  into  his  bowels  like  water, 

And  like  oil  into  his  bones. 

19  Let  it  be  unto  him  as  the  garment  which  covereth  him, 
And  for  a  girdle  wherewith  he  is  girded  continually. 

20  Let  this  be  the  reward  of  mine  adversaries  from  the  Lord, 
And  of  them  that  speak  evil  against  my  soul. 

21  But  do  thou  for  me,  O  God  the  Lord,  for  thy  name's  sake : 
Because  thy  mercy  is  good,  deliver  thou  me. 

22  For  I  am  poor  and  needy, 

And  my  heart  is  wounded  within  me. 

23  I  am  gone  like  the  shadow  when  it  declineth: 
I  am  tossed  up  and  down  as  the  locust. 

24  My  knees  are  weak  through  fasting ; 
And  my  flesh  faileth  of  fatness. 

25  I  became  also  a  reproach  unto  them : 

When  they  looked  upon  me  they  shaked  their  heads. 

26  Help  me,  O  Lord  my  God  : 

O  save  me  according  to  thy  mercy  : 

27  That  they  may  know  that  this  is  thy  hand; 
That  thou,  Lord,  hast  done  it. 

28  Let  them  curse,  but  bless  thou : 


550 


THE  FIFTH  BOOK  OF  PSALMS. 


When  they  arise,  let  them  be  ashamed ; 
But  let  thy  servant  rejoice. 

29  Let  mine  adversaries  be  clothed  with  shame ; 

And  let  them  cover  themselves  with  their  own  confusion,  as  with  a  mantle. 

30  I  will  greatly  praise  the  Lord  with  my  mouth ; 
Yea,  I  will  praise  him  among  the  multitude. 

31  For  he  shall  stand  at  the  right  hand  of  the  poor 
To  save  him  from  those  that  condemn  his  soul. 


EXEGETICAL  AND   CRITICAL. 

Contents  and  Composition. — The  Psalmist 
calls  upon  God  not  to  be  silent  with  regard  to  his 
complaint  (vers.  1-5)  against  his  enemies,  who 
are  deceitful  and  filled  with  enmity,  and  who 
persecute  him  causelessly  and  unrelentingly,  for 
he  is  innocent  and  pious,  and  who  reward  both 
his  good  deeds  and  his  love  towards  them  with  in- 
gratitude and  hatred.  The  retributive  justice 
of  God,  with  all  its  terrible  consequences,  is  then 
invoked  upon  an  enemy,  who  is  thereafter  de- 
signated in  the  singular  number,  and  upon  his 
family  (vers.  6-10,  11-15,  16-20).  He  then  im- 
plores from  God's  mercy  his  own  deliverance, 
describing  his  personal  weakness  and  dishonor 
(vers.  21-25),  and,  with  faith  in  Divine  help, 
entreats  a  victorious  issue  of  this  suffering  (vers. 
26-29),  and  unites  with  this  a  vow  of  public 
thanksgiving  (vers.  30,  31). 

In  these  prayers,  as  well  as  in  the  intro- 
duction, a  plurality  of  foes  is  spoken  of. 
We  might  therefore  be  inclined  to  regard 
the  singular  designation  of  the  enemy,  which 
appears  in  the  prayer  for  punishment,  as  a 
rhetorical  figure.  Yet  the  whole  picture  is  of 
such  a  character  that  it  cannot  be  intended  for  a 
number  of  persons,  but  only  for  an  individual. 
But  there  is  no  occasion  for  maintaining  that  this 
section  interrupts  the  connection,  and  regarding 
it  as  an  interpolation  ( If  upfeld).  From  the  baud 
of  enemies  one  could  very  well  have  been  singled 
out  for  special  punishment,  since  one  actually 
appears  as  having  been  specially  hardened  in 
wickedness.  In  favor  of  this  is  the  circumstance 
that  Satan,  as  the  accuser,  is  to  stand  at  his  right 
hand  (ver.  6),  as  God  the  Defender  of  his  ser- 
vant stands  at  his  right  (ver.  31).  Ver.  8  also 
speaks  of  the  loss  of  his  occupation.  The  Apos- 
tle Peter  took  the  same  view  (Acts  i.  20)  in  re- 
ferring this  verse,  along  with  Ps.  lxix.  26,  to 
Judas  Iscariot,  of  whom  the  Holy  Ghost  had  pro- 
phesied by  the  mouth  of  David  (Acts  i.  10).  Ac- 
cordingly it  is  best  to  refer  this  Psalm  to  the  ty- 
pico-prophetical  (Calvin,  Venema,  Stier,  Del.), 
and  not  to  the  Messianic  class.  For  the 
speaker  is  not  presented  as  a  type  of  the  Mes- 
siah (many  of  the  older  commentators),  or  of  the 
suffering  righteous  (Hengst.,  Clauss.)  It  is  the 
enemy  who  is  treated  as  the  type  of  Judas,  and 
that  in  a  relation  altogether  definite,  and  only 
manifested  as  existing,  when  viewed  from  the 
stand-point  of  the  prophetical  conception  of  his- 
tory, and  not  until  it  was  brought  out  by  the 
fulfilment.  It  is  understood,  of  course,  that 
actual  history  must  furnish  corresponding  events, 
which,  without  seeking  too  far,  can  be  naturally 


brought  into  connection  with  the  situation  de- 
scribed. Such  events  are  found  in  the  relations 
of  David  to  Doeg  the  Edomite  (Kimchi),  to  Ahitho- 
phel(Grotius,  Knapp)  to  Shimei  (Dathe)  although 
the  individual  case  in  question  cannot  be  esta- 
blished from  the  text.  But,  by  regarding  such  a 
special  case  as  no  more  than  an  extreme  height- 
ening of  the  contrast  between  the  theocratic 
ruler  of  Israel  and  his  adversary,  who  has  fallen 
into  the  power  of  Satan,  and  by  treating  it  typ- 
ico-prophetically,  not  only  may  the  attempts, 
inadequate  by  themselves,  of  a  moral  (Ewald)  or 
psychological  (Olshausen)  or  poetical  (Doderlein) 
explanation  of  the  fearful  imprecations  be  as- 
signed their  relative  worth,  but  also  the  absurd 
and  unsuccessful  efforts  to  justify  them  in  the 
mouth  of  David  as  a  type  of  Christ  in  His  judi- 
cial office  (J.  H.  Mich.,  Hengst.)  may  be  avoided. 
For  the  contradiction  between  these  impreca- 
tions, and  the  actions,  as  well  as  the  commands, 
of  Jesus  Christ  (Clericus,  Grotius),  cannot  be 
removed  by  any  effort  of  skill,  or  concealed  by 
referring  to  Matth.  xxvi.  24,  and  similar  pas- 
sages. The  announcement  and  execution  of  the 
Divine  judgment,  and  even  prayer  for  its  coming, 
may  be  in  agreement  with  the  Divine  will,  and 
may  coexist  with  a  righteous  desire  for  its  ac- 
tual realization.  But  in  such  a  relation  there 
are  manifested  grief,  moral  indignation,  and  holy 
anger  (comp.  our  remark  at  Ps.  lxix.)  Here,  on 
the  contrary,  a  spirit  is  displayed  which  is  not 
free  from  carnal  passion,  and  which  invokes  in- 
juries of  such  a  kind  upon  the  person,  and  even 
upon  the  wife  and  offspring  of  the  enemy,  that 
some  expositors  have  been  able  to  discover  no 
Other  way  out  of  the  difficulty,  than  by  placing 
these  words  in  the  mouths  of  the  ungodly  adver- 
saries of  the  Psalmist  (J.  D.  Mich.,  Muntinghe). 
Others,  acknowledging  that  such  a  view  cannot 
be  admitted,  seek  the  origin  of  the  Psalm  in  the 
fanatical  and  revengeful  spirit  of  later  Judaism. 
Those  who  hold  the  last  view  consider  the  poeti- 
cal style,  which  delights  in  redundancies  and 
exaggerations,  to  be  further  evidence  of  a  late 
period  and  degenerate  taste  (De  Wette,  Hitzig). 
But  we  would  be  inclined  to  regard  these  as  cha- 
racteristics of  the  style  employed  in  impreca- 
tions, rather  than  as  a  genuine  expression  of  the 
feelings  (Uupfeld). 

[Alexander:  "This  Psalm  is  remarkable  on  two 
accounts:  first,  as  containing  the  most  striking 
instances  of  what  are  called  the  imprecations  of 
the  Psalms;  and,  then,  as  having  been  applied 
in  the  most  explicit  manner  to  the  sufferings  of 
our  Saviour  from  the  treachery  of  Judas,  and  to 
the  miserable  fate  of  the  latter.  These  two  pe- 
culiarities are  perhaps  more  closely  connected 
than  they  may  at  first  sight  seem.     Perhaps  the 


PSALM  CIX. 


551 


best  solution  of  the  first  is  afforded  by  the  se- 
cond, or  at  least  by  the  hypothesis  that  the 
Psalmist,  under  the  instruction  of  the  Spirit, 
viewed  the  sufferings  of  Israel  which  furnished 
the  occasion  of  the  Psalm,  as  an  historical  type 
of  the  Messiah's  sufferings  from  the  treachery 
of  Judas,  and  that,  with  this  view,  he  expresses 
his  abhorrence  of  the  crime,  and  acquiesces  in 
the  justice  of  its  punishment,  in  stronger  terms 
than  would  have  been,  or  are  elsewhere,  employed 
in  reference  to  ordinary  criminals." — J.  F.  M.] 

Vers.  1-5.  God  of  my  praise,  that  is,  God, 
who  art.  my  praise  (Jer.  xvii.  14).  The  translation 
of  the  Vulg.:  God,  be  not  silent  to  my  praise!  is 
against  the  Heb.  Text,and  its  translation  in  ver. 
4:  instead  of  the  love  due  to  me,  is  against  the 
context;  for  it  is  clearly  not  the  objective  geni- 
tive, but  the  subjective,  which  occurs  in  ver.  5, 
as  in  Ps.  xxxviii.  21.  The  change  of  tenses  in- 
dicates a  hostile  course  of  action  of  very  long 
duration,  hardening  itself  against  affection  in  re- 
peated actions.  The  slight  correction  of  Bott- 
cher  in  ver.  4  6,  in  order  to  gain  the  sense:  I 
am  a  loathing  to  them,  is  ingenious  but  unne- 
cessary. [This  is  done  by  pointing  fl/firi.  The 
literal  rendering  of  the  received  text  is:  I  (am) 
prayer.  The  expression  probably  means,  I  give 
forth  my  whole  being  in  prayer.  This  is  pro- 
posed as  interpreting  the  form  of  the  sentence 
(coinp.  the  Heb.  of  Psalm  ex.  3)  better  than  the 
common  explanation. — J.  F.  M.J 

Vers.  0,  7.  Can  ver.  G  mean :  pronounce 
against  him:  guilty  (Ilitzig)  ?  [Hupfeld  says 
this  is  against  the  usage  of  the  verb,  and 
anticipates  verse  7. — J.  F.  M.]  Since  it  is 
not  a  human  judgment  but  a  Divine  one 
that  is  spoken  of,  and  the  expressions  closely 
resemble  Zech.  iii.  1,  and  jftty  occurs  without 
the  article,  as  in  1  Chron.  xxi.  1,  the  adversary 
placed  in  the  usual  position  at  the  right  hand  of 
the  accused,  is  hardly  to  be  resolved,  if  we  regard 
1  Sam.  xxix.  4;  2  Sam.  xix.  23,  into  the  more  ge- 
neral idea  of  an  accuser,  and  is  certainly  not 
to  be  explained  into  that  of  an  unrighteous  ac- 
cuser, according  to  the  usual  conception  of  the 
wicked  man  as  being  placed  over  the  accused,  as 
an  unrighteous  judge.  God  is  rather  to  be  sup- 
posed as  the  Judge,  after  ver.  7  b,  and  the  puni- 
tive power  is  to  be  transferred  to  a  wicked  man 
(Lev.  xxvi.  16;  Jer.  xv.  3),  perhaps  the  power 
to  di'ig  him  to  judgment;  a  Satan  to  appear  as 
the  accuser.  The  Devil  in  the  strict  sense  is 
probably  not  yet  alluded  to,  but  still,  in  all  likeli- 
hood, an  enemy  with  superhuman  wickedness  and 
power  is  intended.  The  objection  which  many 
take  to  the  wish  that  the  prayer  might  become 
sin,  disappears  when  it  is  perceived  that  it  is  not 
the  prayer  of  a  penitent,  but  of  one  unconverted 
and  despairing.  Hence  we  are  not  to  translate:  let 
his  prayer  be  a  failure,  that  is,  unavailing  (Then.). 

Vers.  8-11.  Instead  of:  office,  or  posit  ion  as  over- 
seer (Sept.  zmoKOirrj)  there  is  no  sufficient  occa- 
sion to  translate:  property,  savings,  with  refer- 
ence to  lsa.  xv.  17  (Syr.,  J.  D.  Mich.,  Knapp, 
De  Wette,  Ilitzig).  The  usual  explanation 
(Numb.  iii.  36;  iv.  16)  is  the  more  to  be  pre- 
ferred, as  the  loss  of  property  is  not  mentioned 
till  ver.  11.  In  ver.  10  b  the  Sept.  have  proba- 
bly read  Vl'~^l  instead  of  the  present  lEHI,  for 


they  translate:  may  they  be  cast  out.  This 
agrees  so  well  with  the  context,  as  also  in  Ex. 
xii.  39  ;  Job  xxx.  5,  that  it  is  natural  to  conjec- 
ture that  it  was  the  original  reading  (Houbigant, 
Knapp,  Hupfeld).  It  is  certainly  much  more 
simple  and  justifiable  than  the  arbitrary  correc- 
tion of  Ilitzig,  in  order  to  gain  the  rendering: 
and  may  they  get  ready  their  baskets,  that  is, 
for  begging.  The  whole  passage  is  wanting  in 
the  Syriac  Version.  [In  ver.  11  instead  of:  ex- 
tortioner, translate:   creditor. — J.  F.  M.] 

Vers.  14,  15.  The  iniquity  of  his  fathers. — 
There  is  presented  here  something  more  than  a 
poetical  variation  (Hupfeld)  of  the  imprecation 
that  even  the  name  of  the  family  might  be  blot- 
ted out  (Hengstenberg).  Even  this  would  be  more 
than  a  "dull  play  of  wit  with  conceptions  which 
have  no  inner  reality."  The  speaker  wishes 
that  the  guilt  of  the  fathers  may  be  remembered 
to  the  disgrace  of  the  son,  Lam.  v.  8.  Since  he 
himself  is  loaded  with  guilt,  that  of  his  fathers 
maybe  imputed  to  him  also,  Ex.  xx.  5;  Ps. 
lxix.  28  (Ilitzig).  [Perowne:  "The  curse  goes 
backward  as  well  as  forward.  The  whole  race 
of  man  is  involved  in  it;  root  and  branch  he  is 
accursed.  Not  the  guilt  of  the  individual  only, 
hut  the  guilt  of  all  his  guilty  ancestors  is  to  be 
remembered  and  visited  upon  his  posterity.  For 
the  great  law  comp.  Matt,  xxiii.  32-36.  Hupfeld 
objects  that  'the  curse  on  the  fathers'  is  point- 
less, as  it  could  no  longer  reach  them,  but  if  I  see 
rightly,  the  object  is  to  heighten  the  effect  of 
the  curse  as  it.  falls  upon  the  children  mentioned 
in  ver.  13."— J.  F.  M.J 

Vers.  17-19.  Verse  19  desires,  that  ac- 
cording to  the  law  of  retribution,  there  may 
be  experienced  what  in  ver.  18  is  related  as 
already  accomplished.  The  law  itself  is  stated 
already  in  ver.  17,  and  the  different  images  in 
ver.  18  represent  its  operation.  [The  true  con- 
struction in  vers.  17,  18  is  to  take  all  the  verbs 
as  describing  past  events:  "And  he  loved  curs- 
ing, and  it  came  upon  him,"  etc.,  and  then  in 
ver.  19  comes  the  imprecation  explained  above. 
The  Vav  Conversive  at  the  beginning  of  ver. 
17,  and  repeated,  proves  the  correctness  of  this 
construction. — J.  F.  M.] 

Vers.  21-24.  Do  thou  for  me.  namely,  good, 
as  is  expressly  added  in  Ps.  cxix.  165.  Bui  per- 
haps the  expression  is  absolute,  as  in  Jer.  xiv.  7, 
since  the  idea  is  furnished  from  the  context 
(Geier,  Hengst.,  Hupfeld).  The  renderings  which 
follow  arc  less  to  be  commended  :  do  with  me 
(Rudinger),  or:  act  with  me  (Del.),  namely, 
nelpfully=be  with  me  (Luth.),  in  which  we  are 
referred  to  the  construction  of  this  word  with 
the  dative,  1  Sam.  xiv.  6  (De  Wette  and  others). 
— In  ver.  24  b  it  is  doubtful  whether  jOI?  is  to  be 
taken  as  meaning:  oil, as  usual,  and  especially  an- 
ointing oil,  in  contrast  to  the  fasting  and  mourning 
(2  Sam.  xii.  Hi,  20;  xiv.  2;  Matth.  vi.  10,  17), 
and  then  the  |"p  causally=because  of  (the  want 
of)  oil  (Sept.,  Vulg.  and  others,  Hengst.),  or 
whether  the  preposition  is  to  be  taken  in  a  pri- 
vative sense,  ami  oil  as  equivalent  to  fat  (the 
recent  expositors). 

DOCTRINAL   AND    ETHICAL. 
1.  A  religious  and  righteous  life  does  not  pro- 
tect a  man  from  calumny  and  persecution  at  the 


552 


THE  FIFTH  BOOK  OF  PSALMS. 


hands  of  envious  and  wicked  men ;  nor  can 
love  and  friendship  be  secure  against  hatred 
and  ingratitude.  But  piety  and  love  lead  him 
to  prayer,  in  the  midst  of  the  trials  thence  re- 
sulting, and  to  commit  revenge,  as  well  as  deliver- 
ance, to  the  Holy  God  as  the  true  Avenger,  who 
will  not  remain  silent,  either  to  the  lying  words 
and  calumnies  of  the  enemies,  or  to  the  sighs 
and  prayers  of  His  servant,  but  will  give  re- 
newed occasion  for  tha  ever-extending  procla- 
mation of  His  ancient  glory. 

2.  The  law  of  retribution  has  not  merely  its  Old 
Testament  foundation  (Ex.  xxi.  23  f. ),  but  its 
New  Testament  application  (2  Tim.  iv.  14).  But 
he  who  has  recourse  to  it,  and  demands  and 
entreats  that  God  would  put  it  into  practice, 
should  see  well  to  it,  that  he  himself  be  not 
seized  and  crushed  by  it.  For  "cursing  as  well 
as  swearing  is  both  good  and  bad.  For  we  read 
in  the  Scriptures  that  holy  men  have  often 
cursed — therefore  none  can  offer  the  Lord's 
Prayer  rightly  without  also  cursing.  For  when 
he  prays,  '  hallowed  be  Thy  name,  Thy  king- 
dom come,  Thy  will  be  done,'  etc.,  he  must  in- 
clude in  the  same  outpouring  of  his  desires  all 
that  is  opposed  to  these,  and  say :  cursed  and 
execrated  and  dishonored  must  all  other  names 
be,  and  all  kingdoms  which  are  opposed  to  Thee 
must  be  destroyed  and  rent  in  pieces,  and  all 
devices,  wisdom,  and  purposes,  formed  against 
Thee  fall  to  the  ground"  (Luther,  Exposition  of 
the  Sermon  on  the  Mount).  This  cursing,  as 
correlated  to  blessing,  is  just  a  testimony  to  the 
energy  of  opposition  in  a  heart  and  of  a  life 
wholly  devoted  to  God,  and  was  uttered  by  Pro- 
phets and  Apostles  with  the  full  consciousness 
that,  as  God's  servants,  they  were  justified  and 
obligated  in  doing  so,  and  that  they  acted  in  the 
name  and  under  the  commission  and  commands 
of  God,  and  with  His  authority  and  power. 
The  scruples  of  many  expositors,  arising  from 
over-delicacy  and  sentimentality,  are  shorn  of 
their  force  by  these  considerations,  and  the 
principle  must  be  firmly  held,  that  the  servants 
of  God  are  to  make  His  threatenings  as  well  as 
His  promises  an  article  of  their  belief,  and  that 
when  they  say  "amen"  to  them,  they  must  in 
deed  and  in  truth,  set  themselves  for  the  earnest 
execution  of  the  Divine  will.  For  "  the  kingdom 
of  God  comes  not  only  through  the  salvation  of 
the  penitent,  but  also  through  the  condemnation 
of  the  impenitent  "  (Kurtz).  But  still  we  have 
to  lay  to  heart  these  two  qualifications,  first,  that 
it  is  not  every  one  who  is  called  to  curse  in 
God's  kingdom,  and  secondly,  that  those  who 
are  called  must  allow  nothing  that  proceeds 
from  their  own  flesh  and  heart  to  influence  them 
in  their  Divine  oflice.  There  are  curses  which 
do  not  fall  upon  those  at  whom  they  are  cast, 
but  recoil  upon  the  heads  of  those  who  pro- 
nounce them. 

3.  When  children  continue  in  the  sins  of  their 
parents,  judicial  hardening  may  then  come  upon 
them,  in  which  the  whole  family  is  miserably 
ruined  and  destroyed,  even  to  its  name.  The 
powers  of  evil,  by  whose  aid  such  a  race  hoped 
to  rule  according  to  its  pleasure  and  to  the  ruin 
of  others,  have  gained  dominion  over  it  and  its 
several  members,  and  buried  it  beneath  the 
burden  of  its   iniquities.     Persistent    scorn   of 


love  has  heaped  up  for  itself  a  treasure  of 
wrath  ;  growing  despite  of  goodness  has  ex- 
hausted patience;  the  increased  abuse  of  the 
day  of  grace  ripens  for  that  judgment  in  which 
the  unconverted  sinner  receives  the  fulness  of 
that  which  he  sought  his  whole  life  long, 
as  though  he  could  never  be  satiated  with  it, 
while  that  which  he  despised  ever  remains  far 
from  him  ;  both  of  these  being  the  consequences 
of  his  wickedness  and  the  punishment  of  hi3 
obduracy.  In  such  fearful  judgments  they  will 
experience  the  force  of  the  truth,  that  there  is  a 
sin  unto  death,  and  that  there  are  sinners  for 
whom  there  is  no  place  for  prayer  (1  John  v. 
16),  and  whose  own  prayer  becomes  sin,  because 
it  is  not  the  expression  of  a  religious  need  or 
condition. 

4.  The  history  of  the  lives  of  the  righteous  may 
be  a  history  of  suffering,  and  a  long  narrative 
of  distress  and  peril,  dishonor  and  persecution, 
sorrow  and  trial.  But  it  attains  at  last  a  blessed 
and  joyful  issue,  and  becomes  a  history  of  vic- 
tory. And  this  is  accomplished,  not  according 
to  any  pretended  law  of  the  reversing  of  fortune 
in  the  changes  and  fluctuations  of  earthly  things, 
not  by  accident  or  by  human  power,  but  by  the 
hand  of  God.  And  the  servant  of  God  can 
never  cease  to  confess  His  name  and  invoke  his 
mercy,  to  proclaim  His  glory  and  praise  His 
benefits,  in  the  Church,  and  before  the  world. 

HOMILETICAL   AND    PRACTICAL. 

God  hears  thee,  oh  child  of  man !  and  doea 
not  keep  silence :  are  thy  words  pleasing  to 
Him? — If  thou  art  in  distress,  peril,  and  anxiety, 
do  not  cease  to  praise  God's  glory,  to  call  upon 
His  name,  to  trust  His  hand. — Never  let  go  of 
the  hand  of  God,  it  is  thy  only  help;  but  sub- 
mit also  to  its  guidance. — He  who  persists  in 
scorning  love  will  reach  the  place  where  he  can 
no  longer  receive  it. — The  sufi'ering,  the  conflict, 
the  delight  of  love. — He  who  acts  with  cursing 
as  though  it  were  his  daily  food  and  his  raiment, 
need  not  wonder  if  his  prayer  becomes  sin. — 
It  befits  the  servant  of  God  to  bewail  to  God  his 
distress,  but  also,  when  God  is  on  his  side,  to 
venture  against  all  foes,  and  even  to  beat  Satan 
off  the  field. 

Starke  :  He  who  extends  God's  glory  by  cele- 
brating it  and  praising  it,  will  never  be  permit- 
ted by  Him  to  come  to  shame  beneath  the  calum- 
nies of  the  ungodly. — Satan  and  his  followers 
contend  against  the  right  with  the  weapons  of 
unrighteousness  and  falsehood ;  let  us  oppose  to 
them  the  weapons  of  righteousness  and  truth. — 
Love  and  prayer  are  united  like  the  tree  and  its 
fruit. — It  is  the  law  of  retribution  to  punish  the 
wicked  by  means  of  the  wicked. — He  who  has 
Satan  as  an  accuser,  and  has  not  Jesus  as  his 
Intercessor,  cannot  escape  the  sentence  of  con- 
demnation from  God. — The  wicked  bequeath  to 
their  descendants  nothing  but  cursing  and  judg- 
ments.— The  Lord  can  curse  none  who  earnestly 
seek  His  blessing  (Gen.  xxxii.  26,  28),  nor  can 
He  bless  any  who  labor  for  His  curse  (Isa.  xxiv. 
5,  6). — In  all  our  actions,  and  therefore  in  our 
prayers,  the  glory  of  the  Divine  name  must  be 
our  final  and  highest  aim. — Osiander:  Although 
the  Christian  is  sometimes  condemned  as  guiUy 


TSALM  ex. 


553 


by  worldly  judgment,  and  though  its  sentence  is 
inflicted  upon  him,  as  happened  also  to  Christ, 
yet  the  Lord  stands  by  liiiu,  and  pronounces  him 
free,  and  leads  him  through  death  to  eternal 
joy. — SelnecKEB  :  Why  does  God  keep  His  own 
under  the  rod  and  the  cross?  (1)  That  they 
may  be  continually  tried  and  exercised  in  the 
fear  of  God,  in  faith,  in  calling  upon  Him,  in 
patience,  in  confession,  in  holding  fast  to  the 
end  ;  (2)  That  they  may  know  His  anger  against 
the  sins  of  all  men,  of  believers  as  well  as  of 
the  ungodly  ;  (3)  That  they  may  be  conformed 
to  the  image  of  Christ;  (4)  That  they  may 
think  upon  II is  gracious  presence,  help,  and  de- 
liverance.— Frisch  :  The  poison  of  the  world 
finds  its  strongest  antidote  in  prayer. — Tholuck: 
All  the  consequences  of  sin  are  punishments, 
and  they  come  from  the  living  God.  And  is  it 
not  allowable  for  men  to  wish  for  the  fulfilment 
of  that  which  God  does,  provided  only  that  it  be 
wished  in  the  same  sense  as  that  in  which  God 
does  it  ? — Richter  :  He  who  despises  Christ's 
intercession,  experiences  His  curse. — Judicial 
hardening  is  not  inflicted  upon  transgressors, 
until  the  Lord's  love  to  them  has  spent  itself  in 
loving,  and  has  been  offered  in  vain. — All  prayer 


for  deliverance,  unless  preceded  by  true  repent- 
ance and  penitence,  and  every  despairing  prayer, 
are  sins  before  God. — Dikuricii  :  Mankind  lasts 
only  by  God's  mercy ;  he  who  hates  it  must 
vanish  from  the  earth  like  the  family  of  Saul. — 
The  ungodly  cannot  be  happy  in  any  posses- 
sion, for  they  have  forfeited  God's  blessing 
in  everything. — Their  works  follow  the  wicked 
merely  as  the  demands  of  justice. — Taubk:  A 
prayer  of  David  for  the  manifestation  of  God's 
retributive  justice  upon  the  enemy  of  the  Lord 
and  his  companions,  and  for  the  assistance  of 
God's  gracious  help  for  himself  in  his  distress. — 
He  who  rejects  the  love  of  Christ,  the  only  Me- 
diator and  [ntercessor,  has  the  eternal  Cod  over 
him  as  an  angry  Judge,  and  Satan  beside  him  as 
a  strict  accuser;  the  end  of  his  road  is  night. — 
The  self-chosen  reward  of  the  ungodly. — The 
matter  rests  here:  he  who  would  be  a  companion 
of  saints  in  God's  kingdom  must  be  their  com- 
panion in  affliction  here. 

[Matt.  Henry:  His  prayer  becomes  tin,  as  the 
clamors  of  a  condemned  malefactor  not  only  find 
no  acceptance,  but  are  looked  upon  as  an  affront 
to  the  court. — Men's  curses  are  impotent;  God's 
blessings  are  omnipotent.  J.  F.  M.] 


PSALM  CX. 

A  Psalm  of  David. 


The  Lord  said  unto  my  Lord, 
Sit  thou  at  my  right  hand, 
Until  I  make  thine  enemies  thy  footstool. 
Tin'  Lord  shall  send 
The  rod  of  thy  strength  out  of  Zion. 
Rule  thou  in  the  midst  of  thine  enemies. 

Thy  people  shall  be  willing  in  the  day  of  thy  power, 

In  the  beauties  of  holiness 

From  the  womb  of  the  morning: 

Thou  hast  the  dew  of  thy  youth. 

The  Lord  hath  sworn,  and  will  not  repent, 

Thou  art  a  priest  for  ever 

After  the  order  of  Melehizedek. 


The  Lord  at  thy  right  hand 

Shall  strike  through  kings  in  the  day  of  his  wrath. 

He  shall  judge  among  the  heathen, 

He  shall  fill  the  places  with  the  dead  bodies  ; 

He  shall  wound  the  heads  over  many  countries. 

He  shall  drink  of  the  brook  in  the  way : 

Therefore  shall  he  lift  up  the  head. 


554 


THE  FIFTH  BOOK  OF  PSALMS. 


EXEGETICAL  AND    CRITICAL. 

Contents  and  Composition.  —  Two  utter- 
ances of  a  revelation,  vers.  1  and  4,  the  first  of 
which  is  expressly  stated  to  be  a  declaration  of  Je- 
hovah, and  the  second  declared  to  be  unchangea- 
ble, because  accompanied  by  His  oath,  form  the 
two  central  points  of  the  train  of  thought  pur- 
sued in  this  Psalm.  The  first  utterance  of  God 
assigns  to  the  Lord  of  the  Psalmist  a  place  at 
the  right  hand  of  Jehovah,  with  the  promise  of 
the  complete  overthrow  of  His  enemies.  Ver.  2 
takes  this  as  the  ground  of  an  address  to  this 
Lord,  in  which  there  is  promised  to  Him,  by  the 
help  of  Jehovah,  a  triumphant  extension  of  His 
kingdom  out  of  Zion.  Ver.  3  pledges  the  willing 
loyalty  of  His  people,  which  constantly  rejuve- 
nates itself,  as  a  nation  of  numberless  warriors, 
and  consecrates  itself  to  God.  This  is  done  in 
connection  with  the  declaration  of  Jehovah  con- 
tained in  the  second  divine  utterance.  This 
Ruler  is  a  Priest  forever,  after  an  order  not  Le- 
vitical,  but  reaching  back  to  the  unhistorical 
past.  And  vers.  5-7,  in  passing  from  the  allo- 
cutive  to  the  narrative  style,  describe  the  victo- 
rious career  of  this  Hero,  who  crushes  His  foes 
with  the  might  of  God,  and  who,  also,  while  on 
His  march,  is  refreshed  and  revived  when  need- 
ing support. 

Accordingly,  the  lyrico-prophetical  character 
of  the  Psalm  is  as  unmistakable  as  its  theocratic 
stand-point.  If  their  full  weight  and  the  biblical 
sense  are  attached  to  these  terms,  the  supposi- 
tion that  the  Psalm  celebrates  poetically  the  glo- 
ries of  the  kingdom  in  Israel,  as  the  kingdom  of 
God  (Hupfeld),  falls  to  the  ground.  It  falls  to 
pieces  from  internal  weakness.  For  the  idea  of 
the  union  of  the  sacerdotal  dignity  and  royal 
authority,  though  a  common  one  in  heathendom, 
was  unheard  of  in  Israelitish  history  before  the 
Maccabaean  period,  in  connection  with  actual 
sovereigns.  David,  at  a  time  when  the  temple- 
worship  was  suspended,  and  from  the  absence  of 
priests,  exceptionally  fulfilled  priestly  functions 
(2  Sam.  vi.),  but  immediately  restored  the  legal 
order  of  things,  and  transferred  the  official  au- 
thority of  the  priesthood  to  the  Levites  (2  Sam. 
viii.  17;  xx.  25).  The  single  attempt  of  Uzziah 
to  take  the  control  of  the  religious  ceremonies, 
in  order  to  perform  them  personally,  brought 
upon  him  a  judgment  from  God  (2  Chron.  xxvi. 
10).  In  the  Maccabaean  period,  it  is  true,  the 
union  of  this  two-fold  dignity  did  exist.  Ac- 
cordingly, by  a  purely  historical,  and  not  pro- 
phetical view,  a  reference  is  readily  suggested 
to  Jonathan  and  his  assumption  of  the  pontificate 
( Hitzig  formerly)  or,  better,  to  Alexander  Jannse- 
us  (Hitzig  now),  or  to  Simon  (1  Mace.  xiv.  41). 
But  apart  from  the  general  considerations  against, 
so  late  a  composition,  Jhe  usual  objection  may 
be  urged,  that  the  Maccabseans  had  already 
been  priests  before  they  became  princes,  whereas 
the  opposite  order  seems  indicated  here.  Yet 
this  objection  is  not  so  weighty  as  the  fact,  that 
in  the  Psalm  the  union  of  the  kingly  and  priestly 
dignities  is  designated  by  a  declaration,  attested 
and  as.-ured  by  God,  (1)  as  one  altogether  pecu- 
liar or  unique,  (2)  as  one  never  again  to  be  dis- 
solved, or  eternal,  and  (3)  as  an  attribute  not  of 


a  dynasty,  but  of  a  distinct  Person.  On  these 
grounds  the  Messianic  interpretation  is  demanded 
by  the  historical  relations  as  much  as  by  the  lan- 
guage employed.  The  only  other  question  is, 
whether  the  Psalm  is  to  be  understood  in  a  typi- 
cal, or  typico-prophetical,  or  prophetico-mes- 
sianic  sense.  In  the  first  case,  the  reference  of 
the  Psalm  to  the  Messiah  would  only  be  gained 
mediately,  from  the  extraordinary  character  of 
the  expressions,  which,  moreover,  are  not  liter- 
ally applicable  to  the  historical  relations  of  a 
theocratic  ruler.  It  could  be  rendered  clear 
only  through  a  mode  of  teaching  based  upon  the 
ideas  and  expectations  which  characterized  more 
especially  the  time  of  Christ  and  His  apostles 
(Knapp.)  If  the  Psalm  be  viewed  historically, 
we  would  have  only  a  theocratic  congratulatory 
poem,  addressed  to  a  king  (De  Wette),  in  which 
also  a  longing  might  perhaps  be  expressed  for 
the  restoration  of  the  primitive  union  of  the 
sovereignty  and  the  priesthood  (Evvald).  The 
genuineness  of  the  superscription  would  then 
have  to  be  given  up,  unless  we  decide  with  Hit- 
zig for  the  translation:  upon  David  (Isaaki,  Aben 
Ezra,  Kimchi).  In  the  second  case,  the  king  in 
question  would  be  viewed  by  the  poet  himself  as 
the  type  of  Messiah.  It  would  then,  historically, 
be  most  natural  to  think  of  David,  after  he  had 
brought  the  ark  of  the  covenant  to  Zion,  and,  en- 
throned at  the  side  of  Jehovah  under  His  protec- 
tion, could  count  on  a  secure  reign  (Herder). 
And  we  would  connect  with  this  the  prophecy 
which  was  made  to  him  and  his  family  (1  Sam. 
vii.).  But,  in  the  first  place,  ver.  4  would  re- 
main insufficiently  explained.  This  verse  does 
not  allude  to  distinct  priestly  functions,  as,  for 
example,  praying  and  blessing,  but  to  the  priest- 
ly office  personally  received.  And  David  could 
not  be  called  a  priest  on  account  of  dwelling  near 
God  in  the  sense  alluded  to,  nor  be  regarded  as 
symbolizing  Melchizedek,  king  of  righteousness 
in  Salem.  In  the  second  place,  no  answer  would 
be  given  to  the  question  as  to  which  king  the 
prophecy  could  have  applied,  as  it  is  certainly 
something  more  than  a  piece  of  flattery  paid  by 
the  body  of  priests  to  their  favorite  David  (Ilgen, 
De  notione  tituli  filii  Dei,  in  Paulus'  Memorabilia. 
VII.  193  ff.).  Even  the  reference  to  the  Macca- 
baean times,  with  the  sacerdotal  princes  and  the 
Messianic  expectations,  held  even  then  by  the 
Jews  (by  Lengerke),  would  not  suffice;  for  at 
that  time  prophecy  was  extinct,  and  in  the 
Psalm  an  actual  prophetical  utterance  of  God, 
not  a  feigned  one,  is  given.  Nor  could  the 
Psalm  be  the  ode  of  a  poet  composed  for  the 
court-chapel  on  Solomon's  accession  to  the  throne 
(Borhek  in  Eichhoru's  AH;/.  Btlliothek  der  bill. 
Literatur,  II.  222  ff.;  VI.  315  ff.).  Let  it  then  be 
maintained  that  it  is  a,  declaration  of  Jehovah, 
and  that  the  utterance  bears  a  prophetical  cha- 
racter. We  must  now  exclude  the  supposition 
that  David  here  gives  expression  to  the  thoughts 
awakened  in  the  breast  of  true  Israelites  con- 
cerning his  relation. to  Jehovah,  as  elsewhere  he 
records  their  feelings  concerning  him  and  his 
undertakings,  and  consequently  that  he  puts  into 
the  mouths  of  the  people,  as  he  elsewhere  records 
their  prayers  in  his  behalf,  a  prophetic  view  of 
himself  (Hofmann  formerly),  or  of  his  dynasty 
(Hofmanu  now).  Both  the  form  and  the  contents 


PSALM  cx-: 


555 


of  this  psalm  are  incompatible  (Kurtz)  with  the 
assumption,  that  David  was  at  the  same  time  its 
author  and  its  subject.  Nor  could  he  have  re- 
garded either  himself  or  that  victorious  king 
who  should  reign  at  the  time  contemplated 
(Hofmann),  or,  specially,  Solomon  on  the  occasion 
of  the  attempt  of  Adonijah  to  render  the  succes- 
sion to  the  throne  doubtful,  as  the  subject, 
viewed  typically,  of  that  prophetic  view.  For 
the  prophecy  includes  not  merely  the  sitting  at 
the  right  hand  of  Jehovah,  but  the  union  also  of 
the  kingly  and  priestly  offices.  The  conception 
of  such  a  union  did  not,  among  the  Israelites, 
arise  from  possible  (Hiivernick)  conflicts  of  his- 
tory (L)e  Wette,  who  refers  to  Uzziah),  but  from 
divine  revelation,  and  has  not  merely  a  prophet- 
ical, but  an  essentially  Messianic  character 
(Zech.  vi.  13).  Now,  if  we  consider  that  David 
represented  himself  sometimes  as  a  prophet  and 
king  of  Jehovah,  but  never  as  His  priest,  although 
he  performed  some  priestly  acts,  and  that  he 
needed  and  desired  a  priestly  mediation,  inde- 
pendent of  his  person  and  not  representable  by 
him,  as  greatly  as  did  his  people,  who  were  dis- 
tinguished as  a  kingdom  of  priests  (Ex.  xix.  6), 
then  it  may  be  conceived  how  just  it  is  that  not 
David  and  his  family,  not  Aaron  and  the  Levites, 
but  a  person  like  Metchizedek,  standing  outside 
the  circle  of  historical  Israel,  appears  as  a  type 
of  the  Messiah.  David,  therefore,  was  not  in  a 
position  to  view  himself  or  his  family  typico- 
messianically  with  relation  to  the  royal  priest  of 
Jehovah.  And  it  is  just  this  view  of  the  Messiah 
which  must  be  separated  from  the  person  and 
history  of  David,  and  which  must  have  arisen 
purely  from  actual  revelation.  Thus  does  the 
text  itself  represent  it.  Thus  did  Jesus  treat,  it 
in  His  discussion  with  the  Pharisees  (Matt.  xxii. 
41  ff.,  comp.  Mark  xii.  So  If.;  Luke  xx.  4111'.). 
Thus  Peter  expounded  it  (Acts  ii.  34  f. ).  Thus  also 
did  Paul  (1  Cor.  xv.  25).  Thus  the  Scriptures 
generally  (Heb.  i.  13;  v.  6;  vii.  17,  21;  x.  13). 
Thus  did  the  .Synagogue  understand  it  in  earlier 
times.  Thus  has  the  Christian  Church  at  all 
times  understood  it.  And  the  merely  and  strict- 
ly scientific  expositors  would  return,  to  a  greater 
extent  than  they  have  done,  to  the  prophetico- 
messianic  interpretation,  if  they  could  succeed 
in  abandoning  altogether  the  anti-historical  me- 
thod of  transferring  Old  Testament  conceptions 
and  expressions  to  the  Person  and  Life  of  Jesus 
Christ,  as  well  as  the  unhistorical  allegorizing 
and  spiritualizing  method  of  interpretation,  and 
would  also  treat  the  several  declarations  of  the 
Psalm  as  matter  of  future  historical  realization. 
— The  Psalm  being  considered  as  bearing  this 
character,  it  was  perhaps  not  without  design 
that  the  name  Jehovah  was  employed  three  times, 
and  that  there  are  three  strophes,  each  of  seven 
stichs.  The  different  interpretations  are  fully 
treated  by  Bergmann,  Oomm.  in  Fs.  GX.,  Ley- 
den.  1819. 

[Perowne:  "  This  Psalm  claims  emphatically 
to  be  the  fruit  and  record  of  a  Divine  revelation. 
The  words  of  the  poet,  though  shaped  in  tiie 
poefs  heart,  come  to  him  from  the  very  sanctu- 
ary of  the  Most  High.  It  is  an  oracle  and  ut- 
terance of  Jehovah,  which  he  has  heard  and 
which  he  has  to  declare  to  others.  It  is  an  ora- 
cle which  concerns  a  king   who  reigns  in  Ziou; 


it  is  addressed  to  one  to  whom  the  poet  does 
homage,  calling  Him  'Lord;'  it  assures  him  of 
the  high  favor  of  Jehovah,  who  lifts  llitn  to  a 
share  of  His  own  royal  dignity,  giving  him  the 
victory  over  all  his  enemies.  The  poet  then  pic- 
tures the  king  going  forth  to  battle  surrounded 
by  his  youthful  warriors,  bright  and  numberless 
as  the  dew-drops  on  a  summer  morn,  willing  to 
shed  their  hearts'  blood  in  his  service,  each  one 
robed  as  a  priest,  each  one  a  soldier  of  God. 
As  he  gazes  on  the  vision  which  has  been  called 
up  by  the  first  word  from  heaven,  another  divine 
word  sounds  in  his  ear:  the  word  confirmed  by 
the  oath  of  Jehovah,  that  the  king  shall  also  be 
A  PRIEST  FOREVEE  AFTER  THE  ORDEB  OF  HBLCHI- 
zeuek.  Then  he  follows  the  king  in  imagination 
to  the  war,  sees  him  winning  victory  after  vic- 
tory with  great  slaughter,  aided  by  God  Himself 
in  the  fight,  and  securing  the  fruits  of  his  victo- 
ries by  a  pursuit  of  his  enemies,  which  knows 
no  check  even  in  the  burning  heat  of  an  eastern 
sun. 

"If  we  were  at  liberty  to  adopt  in  this  Psalm 
the  same  principles  of  interpretation,  which  we 
have  adopted  with  regard  to  all  the  other  Mes- 
sianic Psalms,  it  would  present  no  special  diffi- 
culty. We  might  suppose  it  to  have  been  written 
by  some  poet  of  David's  time,  who  would  natu- 
rally speak  of  David  himself  as  his  lord.  In  the 
first  and  lowest  sense,  his  words  would  apply  to 
David  as  his  theocratic  king;  in  their  ultimate 
and  highest  sense,  they  would  be  fulfilled  in 
David's  Great  Descendant,  in  Him  who  was  both 
David's  Son  and  David's  Lord.  Bui  we  seem  to 
be  precluded  from  this  method  of  interpretation 
by  the  argument  which,  according  to  all  the 
Evangelists,  our  Lord,  in  disputing  with  the 
Pharisees,    builds  upon  the  first    verse   of  the 

Psalm Now,  in  this   argument,  all   turns 

upon  two  points:  first,  that  David  himself  wrote 
the  Psalm,  and  next,  that  in  writing  he  was 
moved  by  the  Holy  Ghost.  David  himself,  in  a 
confessedly  Messianic  Psalm,  is  speaking  not  of 
himself,  but  of  his  Great  Descendant,  and  so 
speaking,  calls  Him  his  Lord,  .  .  .  and  if  so,  it  i- 
plain  that  there  can  be  no  lower  reterence  of  the 
Psalm  to  David  or  to  any  other  Jewish  monarch." 

Mr.  Perowne  then  cites  and  deals  with  two 
objections  brought  against  this  view.  First, 
it  is  the  only  instance  in  the  prophetic  Psalms 
of  direct  reference  to  Christ.  This  we  have  to 
accept.  Secondly,  "the  language  of  the  latter 
part  of  the  Psalm  is  fairly  applicable  only  to  an 
earthly  king."  Put  the  solution  which  he  offers 
seems  to  be  unnecessary.  He  thinks  that  the 
poet  "is  still  suffered  to  conceive  of  Him,  partially 
at  least,  as  an  earthly  monarch,  fighting  bloody 
battles  with  his  enemies."  It  is  better  to  consi- 
der the  language  alluded  to  as  simply  a  highly 
figurative  description  of  the  victorious  progress  of 
Christ,  remembering  also  that,  although  the  con- 
ception is  purely  that  of  a  New  Testament  real- 
ization, it  is  clothed  in  Old  Testament  ideas  and 
imagery.  It  was  necessarily  so.  The  actions 
portrayed  by  an  Old  Testament  poet  would  look 
Btrange  if  presented  in  a  New  Testament  garb. 
—J.  V.  M.]. 

Ver.  1.  A  declaration  of  Jehovah  [E. 
V.:  The  Lord  said].  The  expression  -hows  that 
an  utterance    is    announced,   invested   with   the 


556 


THE  FIFTH  BOOK  OF  PSALMS. 


character  of  inspiration  (see  on  Psalm  xxxvi. 
2),  and  therefore  conveyed  prophetically.  Its 
position  at  the  beginning  of  the  sentence  does 
not  indicate  a  mutilation  of  the  text  (Olshausen), 
but  shows  that  God  was  speaking  at  that  moment. 
The  whole  mode  of  expression  testifies  against 
the  supposition  that  the  reference  might  here  be 
only  to  a  prophecy  given  formerly,  or  that  a  de- 
claration of  God  which  was  already  well-known 
might  have  been  put  in  the  mouths  of  the  people. 
The  person  to  whom  the  utterance  is  addressed 
is  not  directly  indicated  as  Divine,  equal  to  Je- 
hovah, and  of  the  same  nature,  in  the  sense  of 
adonai  (which  J.  D.  Michaelis  proposed  to  read), 
but  such  a  person  as  the  Psalmist  acknowledges 
as  his  lord.  This  expresses  the  relation  of  one 
in  high  rank  to  one  in  a  subordinate  position. 
Its  significance  and  importance  are  not  weak- 
ened by  the  objection,  that,  according  to  Orien- 
tal usage,  adoni  can  be  used  as  a  periphrastic 
expression  of  respect,  instead  of  the  personal  pro- 
noun of  the  second  person.  Nor  do  the  contents 
of  the  declaration  assign  a  mere  place  of  honor, 
although  the  highest,  to  the  person  addressed 
(1  Kings  ii.  19);  they  call  upon  him  to  take  the 
position  in  which  the  king's  vicegerent  and  rep- 
resentative, or,  in  other  circumstances,  the  co- 
regent  was  placed.  Taken  by  itself,  this  ex- 
pression could  be  restricted,  in  its  application,  to 
a  theocratic  king  (Kurtz),  1  Chron.  xxviii.  5  ; 
xxix.  23,  but,  when  referring  to  the  Son  (Ps. 
ii.),  it  contains  the  germ  of  the  idea  of  an  as- 
sumption into  fellowship  with  God's  exaltation 
and  dominion,  Dan.  vii.  13,  14;  1  Cor.  xv.  25. 
(Delitzsch).  The  complete  subjugation  of  God's 
enemies,  who  are  to  be  utterly  defeated  and 
humbled  (Josh.  x.  24:  1  Kings  v.  17),  forms  a 
turning  point  in  the  history  of  His  kingdom 
(Acts  iii.  21;  1  Cor.  xv.  28:  Heb.  x.  13),  from 
which  time  forth  all  relations  are  to  become  differ- 
ent from  those  in  the  present  epoch  of  the  world. 

Ver.  2.  The  staff  [E.  V.:  rod]  is  not  spoken 
of  as  an  instrument  of  chastisement,  Is.  xi.  4 
(Jahn,  lleinke,  Hengst. ),  which  Jehovah  will 
send  forth,  and  with  which  He  will  smite  His 
enemies  successively.  It  is  the  emblem  of  ma- 
jesty, and  is  stretched  forth  in  the  exercise  of 
dominion  (1  Sam.  ii.  10;  Mic.  v.  3;  Ezek.  xix. 
11  ff.  ;  Jer.  xlviii.  17)  out  of  Zion  (Ps.  ii.  6, 
comp.,  Ps.  lxviii.  17;  cxxxii.  13,  14;  Is.  viii. 
18),  until  the  end  of  the  world  (Zech.  ix.  10, 
comp.  Ps.  lxxii.  8;  Numb.  xxiv.  17,  19).  Ver. 
2  c  disproves  the  interpretation  which  under- 
stands the  sitting  at  the  right  hand  of  Jehovah 
as  expressing  only  the  security  of  the  king,  pro- 
tected by  Jehovah,  against  the  attacks  of  his 
foes,  and  as  excluding  his  own  action.  For  these 
words,  if  they  are  not  to  be  placed  in  the  mouth 
of  Jehovah  Himself  (Schnurrer,  Jahn,  Reinke, 
Hupfeld,  Delitzsch),  are  certainly  to  be  taken 
in  the  sense  of  a  sure  promise  (De  Wette). 

Ver.  3.  Thy  people  show  themselves 
willing,  [E.  V.  Thy  people  shall  be  willing]. 
The  interpretation  of  the  fathers,  after  the  Sept. 
and  Vulgate,  is  altogether  at  fault.  They  ex- 
plain: "  With  thee  is  the  dominion  on  the  day 
of  thy  power,  in  the  brightness  of  thy  sanctuary  ; 
from  the  womb  I  have  brought  thee  forth  before 
the  morning  star."  The  first  words  they  sup- 
pose to  refer  to  the  complete  victory  of  the  Mes- 


siah on  the  great  day  of  judgment,  and  the  last 
to  his  eternal  generation  as  the  Son  of  God. 
The  Arab.  Version  takes  the  same  view,  but  trans- 
lates: "in  the  light  of  the  holy  ones,"  connec- 
ting these  words  with  those  which  follow.  The 
Syr.  Version  is  also  incorrect:  "thy  people  are 
to  be  praised  in  the  day  of  thy  power;  in  the 
brightness  of  holiness  have  I  begotten  thee,  0 
boy,  from  the  womb,  from  ancient  times."  The 
Chald.  paraphrase  even  gives  the  following:  "thy 
people  of  the  house  of  Israel  proves  itself  will- 
ingly obedient  to  the  law  ;  on  the  day  when  the 
king  goes  forth,  thou  wilt  unite  with  him  in  the 
array  of  holiness;  the  mercy  of  God  will  descend 
upon  thee  as  descends  the  dew,  thy  generations 
shall  dwell  in  hope."  Most  of  these  errors  arise 
not  from  differences  in  the  Text,  but  from  its 
false  interpretation,  which  is  due  to  false  pro- 
nunciations and  derivations,  and,  in  some  cases, 
to  the  omission  of  words.  According  to  the 
Masoretic  Text,  it  is  the  readiness  of  the  people 
that  is  spoken  of,  not  a  readiness  in  offering  gifts 
and  sacrifices,  (Herder,  Hengst.),  but  for  the 
military  service  of  the  king.  To  enter  upon  it, 
the  youth  shall  gather  as  numerous,  as  fresh 
(Numb,  xxiii.  10;  2  Sam.  xvii.  12),  and  as  won- 
derfully sudden  in  their  appearance,  as  the  dew 
from  the  womb  of  the  morning.  Now,  since  this 
King  is  no  temporal  ruler,  and  is  at  the  same 
time  a  Priest,  it  cannot  be  the  usual  military 
service  and  duty  that  is  referred  to,  nor  a  reli- 
gious ceremony  in  festal  garments  preceding  it 
(Gesenius).  Moreover,  the  words  employed  are 
unsuitable  to  convey  this  explanation.  It  is  for 
this  reason,  indeed,  that  it  has  been  proposed  to 
read,  with  SO  codd.  of  Kennicott  and  more  than 
50  of  De  Rossi,  and  with  Symm.,  and  Jerome: 
'P  ^.^n^upon  the  mountains,  instead  of 'p  '''Tin 
(Houbigant,  Herder,  De  Wette,  Olshausen,  Hup- 
feld). The  true  view  is,  that  images  taken  from 
military  life  are  united  with  others,  which  indi- 
cate the  peculiar  characteristics  of  the  present 
war,  and  show  that  the  people,  as  well  as  the 
royal  Hero,  are  priests.  With  the  expressions 
compare  Ps.  xxix.  2;  Rev.  xix.  14. — Instead  of 
the  usual  incf  we  have  here  int^O,  which  may 
be  differently  pointed,  and  therefore  differently 
explained,  but  which  is  regarded  by  the  best 
exegetes  as  merely  a  secondary  form. — The  dew  of 
youth  does  not  refer  to  the  dewy  freshness  of  the 
youthful  period  of  life  (Aquila)  after  Eccl.  xi.  9, 
or  youthfulness,  youthful  vigor  (Hofmann).  Nor 
in  ver.  3  a  does  the  day  of  power  allude  to 
the  day  of  the  Messianic  judgment  (the  ancients) 
or  the  day  of  Pentecost  (Friedrich,  Si/inbolx 
ad  interpret.  Ps.  ex.  1814),  when  many  from  the 
East  became  followers  of  Christ.  [Perowne: 
"  The  dew  which,  especially  in  the  East,  falls  so 
copiously,  is  most  probably  employed  here  as 
a  figure  denoting  infinite  multitude,  comp.  the  use 
of  the  figure  in  2  Sam.  xvii.  11,  12.  Others  find 
the  point  of  comparison  in  the  brightness  and 
freshness  of  the  dew,  and  this  may  be  suggested 
by  the  figure  as  well  as  multitude.  In  Micah  v. 
7,  the  point  of  comparison  seems  to  be  different." 
—J.  F.  M.]. 

Ver.  4.  After  the  order  of  Melchizedek. 
The  allusion  to  Melchizedek  carries  our  view  be- 
yond the  Aaronic   and  Levitical  priesthood,  and 


PSALM  CX. 


557 


even  beyond  the  history  of  Israel  itself.  The 
reference  is  not  to  that  authority  immediately 
resident,  by  virtue  of  their  office,  in  Israelitish 
kings,  by  which  they,  as  intercessors,  could 
commend  the  people  to  God  and  bless  them,  and 
take  the  charge  of  the  public  worship  (De  Weite, 
Ewald,  Ilofmann).  For  here  a  special  union  of 
Priesthood  and  Royalty,  unheard  of  in  Israel 
and  transferred  to  the  king  in  his  own  person 
and  for  ever,  is  affirmed  to  exist  by  an  oath  of 
the  only  true  God  (Numb.  xiii.  19),  as  some- 
thing altogether  extraordinary  and  difficult  of 
belief,  but  yet  made  known  by  prophecy  (Amos 
vi.  8).  Elsewhere  rn?*7'i?  occurs=with  re- 
ference to,  according  to.  So  in  Eccl.  iii.  13; 
vii.  14;  viii.  2;  Dan.  ii.  30;  iv.  14,  instead  of 
the  usual  13^~7^.  But  here  the  ancient  union 
vowel,  i  in  addition,  is  joined  to, the  construct, 
state,  which  is  also  retained  in  '37D.  Therefore 
this  i,  is  not  to  be  taken  as  a  suffix=:according  to 
my  word,  a  Melchizedeo  (Herder  after  the  older 
expositors).  There  is  no  ground  for  pressing 
the  meaning  " according  to"  (Hupfeld),  since 
we  can  translate  quite  correctly:  in  the  propor- 
tion, or:  after  the  manner.  How  earnestly  the 
Rabbins  have  endeavored  to  weaken  the  force  of 
this  passage  may  be  inferred  from  the  following, 
among  many  other  most  unnatural  explanations. 
They  take  the  word  kohen  here  as  pr triceps,  rex, 
dux,  though,  as  is  well  known,  it  is  the  technical 
word  for  priest,  as  the  one  who  stands  before  God. 
The  Chald,  has  gone  so  far  as  to  paraphrase: 
The  Lord  hath  sworn  and  will  not  repent ;  thou  art 
appointed  judge  in  the  world  to  come,  as  a  reward 
unto  thee,  because  thou  hast  been  a  spotless  king. 

Vers.  5-7.  The  Lord  at  thy  right  hand 
is  not  the  king  exalted  to  the  right  hand  of  Je- 
hovah (Biihl  after  many  of  the  older  expositors), 
for  which  the  designation  adonai  is  quite  un- 
known in  the  Old  Testament,  but  Jehovah  the 
Lord  of  all,  here  as  the  Helper  (Ps.  xvi.  8;  cix. 
31),  in  the  day  of  the  Judgment  of  wrath  (Ps.  ii. 
12),  which  is  represented  here  as  a  battle. 
[Alexander:  "  On  the  right  hand  has  pre- 
cisely the  same  meaning  which  it  has  in  Ps. 
cix.  81,  when  it  denotes  the  place  of  protection 
or  assistance,  the  figure  being  probably  derived 
from  the  usages  of  war,  in  which  one  who  suc- 
cors or  protects  another  may  be  said  to  strength- 
en his  right  hand,  as  the  member  which  he  uses 
in  his  own  defence.  In  one  sense,  therefore,  the 
Lord  is  at  the  right  hand  of  Jehovah  ;  in  another 
Bense,  Jehovah  is  at  His.  This  assistance,  far 
fmm  excluding,  presupposes  His  own  action;  or 
rather,  what  Jehovah  is  described  as  doing  for 
him,  He  does  through  him. — J.  F.  M.]. 

Nothing  is  to  be  inferred  from  the  change  of 
subject  in  ver.  7,  for  the  change  of  persons  in 
prophetical  discourse  is  well  known;  the  thought 
of  the  passage  is  always  to  be  looked  to.  Accord- 
ingly, the  subject  in  ver.  7  is  not  the  enemy,  who 
previously,  bring  refreshed  by  drinking,  bore  his 
head  on  high  (Hofmann),  but  the  king;  and  that 
not  with  an  allusion  to  Gideon  (Judges  vii.  5ff. ), 
as  a  hero  who  will  allow  nothing  to  interrupt 
his  course,  and  is  satisfied  with  a  draught  from 
the  brook  on  his  way  (Calvin),  or  to  Samson, 
Judges  xv.  18  f.  (Herder,  Hengst.).  The  refer- 
ence is  rather  to  the  toilsome  nature  of  his  way 


and  course  and  conflict,  in  the  midst  of  which, 
however,  he  never  fails  of  refreshing  and 
strengthening,  and  therefore  can  always  keep 
his  head  aloft  in  joyful  exultation.  The  passage 
may  be  applied,  practically,  to  the  sufferings  of 
Christ  and  believers,  as  well  as  to  their  subse- 
quent exaltation  (Phil.  ii.  8f.,  Heb.  xii.  2;  Rev. 
v.  9  f. ),  but  not  referred  directly  to  them  as  the 
Fathers  maintain,  (and  Stier).  Least  of  all  is 
it  to  be  supposed  that  there  is  any  allusion  to  the 
"water  of  affliction,"  and  the  like  figures.  For 
drinking  is  here  the  direct  means  of  reviving,  a 
cordial  for  the  hero  in  his  pursuit  of  the  enemy, 
and  presupposes  only  thirst  and  need.  The 
Chald.  is  altogether  wrong:  lie  will  receive  in- 
struction from  the  mouth  of  the  prophet  on  the 
way.  [The  lifting  up  of  the  head  is  by  some 
referred  to  those  assisted  by  the  Hero.  This 
view  is  based  upon  Ps.  iii.  4.  But  the  immediate 
connection  with  the  statement  of  the  first  mem- 
ber of  the  verse,  and  the  natural  relation  between 
drinking  and  being  revived,  are  decisive  of  the 
true  application.  Any  other  relation  between 
the  members  of  the  verse  would  be  forced  and 
obscure.  —  Henqstenbekq  :  "That  the  words 
indicate  an  enduring  and  final  triumph,  not  a 
momentary  strengthening,  appears  from  the 
opposition  to  the  smiting  of  the  head  of  the 
enemies.  It  is  only  when  thus  understood,  that 
they  arc  suitable  as  a  conclusion,  as  is  evident 
from  the  fact,  that  this  feeble  interpretation  has 
led  many  to  the  notion,  that  the  Psalm  is  only  a 
fragment."— J.  F.  M.]. 

It.  is  uncertain  whether  the  choice  of  words  in 
ver.  G  e  was  determined  by  an  allusion  to  David's 
Ammonitish  war  (Del. ).  In  any  ease  we  are  not  to 
translate:  "the  prince  of  the  land  of  Kabbah," 
that  is,  of  the  Ammonites  whose  capital  was  Rab- 
bah  (Moses  Mendelssohn,  Hofm.),  nor:  "a  head 
(prince)  over  great  lands  "  (Luth.,  Geier  and  oth- 
ers). Nor  does  the  expression  mean  specially,  the 
arch-enemy,  the  antichrist  (Stier  after  the  older 
expositors),  as  the  Head,  whose  head  is  to  be 
smitten  (Gen.  iii.  15).  It  is  not  probable  that 
some  particular  enemy  appearing  in  history  as  a 
chief  or  leader  (most)  is  meant,  or  that  D'NH  in 
the  present  connection  is  to  be  taken  collective- 
ly, (Sept.,  Chald.  and  others,  Hupfeld,  Camp- 
uausen).  We  think  that,  in  the  plastic  mode  of 
presenting  the  subject,  a  particular  point  in  the 
course  of  the  conflict  is  seized  upon  and  described 
(Hitzig),  [i.  ('■  when  the  Hero  is  crushing  the 
head  of  one  of  his  foes.— J.  F.  M.].  The  form 
of  expression,  however,  admits  of  being  em- 
ployed in  the  latter  description  of  the  Messianic 
conflict  with  the  personal  antichrist  (Rev.  xix. 
HIT.).  [I  subjoin  Dr.  Moll's  version.  For  a 
beautiful  paraphrase,  which  agrees  mainly  with 
this  version,  see  Mr.  Perowne's  Commentary. 

1  Of  David  ;  a  Psalm. 

An  address  of  Jehovah  to  my  Lord: 
"Sit  thou  at  my  right  hand, 
Until  1  make  thy  enemies 
A  stool  for  thy  feet." 

2  The  sceptre  of  thy  might 

"Will  Jehovah  stretch  forth  out  of  Zion; 
Rule  in  the  midst  of  thy  enemies. 

3  The  people  are  ready  on  thy  muster-day : 
In  holy  array. 


558 


THE  FIFTH  BOOK  OF  PSALMS. 


From  the  womb  of  the  dawn, 
(Comes)  to  thee  the  dew  of  thy  youth  (young 
warriors). 

4  Jehovah  has  sworn  and  does  not  repent  it: 
"  Thou  art  Priest  to  eternity, 

After  the  order  of  Melchizedec." 

5  The  Lord  at  thy  right  hand 

Dashes  kings  to  pieces  in  the  day  of  his  wrath, 

6  Holds  judgment  over  nations, 

It  (the  battle-field)  is  full  of  corpses, 
Crushes  a  head  in  a  wide  field — 

7  He  drinks  of  the  brook  in  the  way, 
Therefore  he  raises  his  head  on  high. — J.F.M.]. 

DOCTRINAL  AND    ETHICAL. 

1.  All  progress  in  the  history  of  the  Church 
of  God  on  earth  is  effected  by  the  deeds  of  the 
Highest,  in  which  He  manifests  Himself;  all 
progress  in  the  knowledge  of  those  deeds  is 
gathered  through  His  revealed  words.  The  lat- 
ter often  precede  the  former,  and  then  bear  the 
character  of  Divine  promises,  and  come  to  the 
knowledge  of  the  Church  through  the  medium 
of  prophetic  vision  and  announcement.  In  this 
way  she  has  received  this  "truly  lofty  and 
crowning  Psalm  of  our  dear  Lord  Jesus  Christ" 
(Luther).  "I  heard  in  spirit,  saith  the  prophet 
David,  God  the  heavenly  Father  speak  with  His 
beloved  Son,  and  because  it  was  a  glorious  kingly 
address,  which  I  would  were  known  to  all  the 
world,  I  will  give  it  in  this  Psalm"  (John 
Arndt). 

2.  The  exaltation  of  the  King  in  the  kingdom 
of  God  above  all  other  kings,  powers,  and  do- 
minions, is  not  merely  a  spiritual  one,  of  moral 
and  religious  significance.  As  an  exaltation  to 
the  right  hand  of  God,  it  transcends  ail  earthly 
relations,  being  the  only  one  of  its  kind,  and 
proving  itself  to  be  such  by  glorious  deeds  of 
Divine  might,  which  result  in  an  incomparable 
and  universal  victory  over  each  and  every  foe. 
For  the  sitting  at  God's  right,  hand  is  only  a 
figurative  expression,  employed  to  set  forth  the 
infinite  exaltation,  the  supereminence  above  all 
worlds,  and  the  personal  security  of  this  King, 
in  His  actual  participation  in  the  Divine  sove- 
reignty. This  position  assures  not  only  per- 
sonal safety,  but  certain  victory,  in  that  conflict 
which  He  wages  in  behalf  of  Himself  and  His 
kingdom,  not  merely  with  Divine  assistance, 
defence,  and  protection,  but  also  with  Divine 
strength.  And  this  He  will  do  until  the  end  of 
the  world.  "  He  gives  no  sign  where  Christ 
shall  reign  and  where  His  Church  shall  be 
formed,  except  that  they  shall  be  among  ene- 
mies "  (Luther).  But  "as  this  King  has  a  ma- 
jestic throne,  so  He  has  also  a  wonderful  foot- 
stool ;  and  as  His  royal  throne  gives  us  great 
comfort,  we  are  glad  when  we  think  of  His 
footstool.  How  joyful  also  do  His  poor  subjects 
become,  when  they  hear  that  their  Prince  and 
King  has  smitten  down  their  enemies,  and  thus 
delivered  them  from  their  power!"  (John  Arndt). 

3.  But,  as  conflict  precedes  victory,  so  does  a 
life  of  suffering,  in  the  abasement  of  earthly 
existence,  precede  exaltation.  Each  side  of  the 
picture  merits  special  regard.  For,  although 
the  King  of  the  Divine  kingdom  wages  the  con- 


flict with  Divine  strength  and  in  confidence  of 
victory,  according  to  Divine  promise,  yet  He 
must  encounter  the  toil  and  dangers  and  sacri- 
fices of  an  actual  warfare;  and  as  He,  with  this 
end  in  view,  assumes  even  this  position  accord- 
ing to  God's  will,  so  He,  like  a  mighty  leader, 
summons  His  subjects  to  share  them  too.  They 
are  to  contend  together  with  Him  and  for  Him, 
as  He  contends  with  them  and  for  them. 

4.  All  this  gains  a  higher  significance  and  a 
deeper  sense  when  it  is  considered  that  it  is 
God's  kingdom  that  is  concerned,  a  people  des- 
tined to  be  a  kingdom  of  priests  and  the  holy 
inheritance  of  the  Eternal.  They  must  be  un- 
ceasingly reminded  of  this  their  destiny.  But, 
with  the  exhortation  to  act  accordingly  and  so 
carry  on  the  conflict  ordained  for  them,  there  is, 
by  Divine  mercy,  united  a  promise  that  its  issue 
can  and  will  be  successful,  through  that  King 
who  is  also  a  Priest,  and  in  whom  royalty  and 
priesthood  are  united  personally  and  indissolu- 
bly,  and  in  a  manner  contrary  to  the  legal  order 
in  Israel. 

5.  In  order  to  realize  this  promise,  so  sacredly 
secured,  our  faith  must,  on  the  one  side,  be  di- 
rected beyond  the  national  restrictions  of  the 
Mosaic  and  Levitical  institutions  and  the  Davidic 
and  Theocratic  history,  and,  on  the  other,  the 
knowledge  must  be  gained,  that  the  royal  Hero 
who  crushes  with  the  judgments  of  His  wrath 
those  who  oppose  Him,  and  the  Intercessor  and 
priestly  Deliverer  who  blesses  His  people  and 
reconciles  them  with  God,  are  one  and  the  same 
Person,  whose  coming  the  Church  has  to  expect 
and  for  which  she  has  to  prepare.  "Our  con- 
solation, which  sustains  us,  and  makes  the  heart 
joyful  and  courageous  against  all  the  persecu- 
tion and  raging  of  the  world,  is,  that  in  the 
midst  of  them  we  have  a  Lord,  who  not  only 
redeems  us  from  sin  and  eternal  death,  but  also 
protects  and  delivers  us  in  sufferings  and  perse- 
cution, so  that  we  shall  not  perish.  And  although 
they  rage  with  all  their  fierceness  against  Chris- 
tians, yet  neither  the  Gospel  nor  Christianity 
shall  perish,  but,  on  this  very  account,  their  own 
heads  shall  be  crushed"  (Luther). 

HOMILETICAL  AND   PRACTICAL. 

The  King  of  God's  kingdom  is  Lord  over  all 
lords,  but  is  not  yet  for  a  time  acknowledged  by 
all. — The  Lord  who  reconciles  us  with  God,  will 
also  govern  us  as  a  priestly  King ;  therefore  let 
us  serve  Him  as  God's  people  in  the  garments  of 
holiness. — In  the  wars  of  the  Lord  our  victory 
is  sure,  but  we  must  wage  them  as  the  host  of 
our  divine  and  priestly  King. — The  heavenly 
King  calls  His  forces  to  conflict  and  service  ;  but 
He  leads  them  also  to  victory,  and  appears  Him- 
self on  their  behalf  with  protection  and  bless- 
ing.— The  conflict  of  suffering,  waged  by  the 
Church  militant  in  obedience  to  her  heavenly 
Lord,  as  the  path  that  leads  to  a  participation 
in  His  victories  and  in  His  glory. 

Starke  :  0  unspeakable  joy  !  0  strong  con- 
solation for  believers,  that  they  have  a  Brother, 
who  sits  on  His  throne  at  the  right  hand  of  God ! 
In  all  times  of  persecution  we  can  commit  our- 
selves to  Him. — Christ's  kingdom  is  a  powerful, 
invincible  kingdom,  for  the  sceptre  of  its  King 


PSALM  CXI. 


559 


is  a  sceptre  of  strength,  and  this  should  urge  us 
to  deepest  reverence,  faith,  and  obedience  to- 
wards Him. — Here  in  the  kingdom  of  grace, 
Christ  rules  among  His  enemies  ;  for  while  He 
still  concedes  and  grants  much  to  them,  He  yet 
fulfils  II  is  counsel  iu  the  midst  of  all  their  rage  ; 
but  there,  in  the  kingdom  of  glory,  He  will 
reign  over  them  and  destroy  all  their  wicked- 
ness forever. — Christ's  people  consist  of  willing 
members,  who  serve  Him  without  compulsion, 
prompted  by  the  child-like  spirit  dwelling  in 
them.  Hereby  thou  mayest  prove  whether  thou 
dost  belong  to  the  people  of  God  or  not. — The 
dew  fertilizes  and  revives  the  earth  ;  so  believers 
are  not  only  themselves  fruitful  in  good  works, 
but  seek  also  to  bring  others  to  the  saving  fruit 
of  righteousness,  and  aim  to  revive  themselves 
and  others. — Since  Christ  is  both  Priest  and 
King,  He  has  power,  not  only  to  reconcile  us 
completely,  but  also  to  overthrow  all  the  enemies 
of  our  salvation,  and  to  share  with  believers  all 
the  blessings  of  His  kingdom. — Christ  fulfils  His 
priestly  office  in  all  power,  to  eternity,  without 
the  help  of  any  other;  no  saint  therefore  can 
help  us  as  an  intercessor. — Since  God  the  Father 
has  ordained  Christ  to  be  an  eternal  Priest,  He 
never  dies  to  believers,  and  thus  the  consolation 
which  flows  forth  to  them  never  ceases. — First 
the  cup  of  sorrow,  after  that  glory ;  that  is 
God's  order.  So  had  Christ  also  to  suffer,  and 
after  that  to  enter  into  His  glory  (Luke  xxiv. 
26;  Rom.  viii.  17). — The  Lord  knows  always 
how  to  show  a  brook  on  the  way  to  pious  pil- 
grims in  their  weariness,  from  which  they  may 
be  refreshed  and  strengthened. — As  weak  and 
feeble  as  the  Church  of  God  is  in  this  world, 
in  and  for  itself;  so  strong,  yea,  invincible  is 
she,  in  her  Help,  Protector,  and  Defender,  who 
is  Christ. 

Selnecker:  While  Christ  sits  at  the  right 
haul  of  God  the  Father,  the  Church  will  be 
wondrously  preserved  under  tribulation  and 
sufferings,  and  against  the  Devil  and  the  world  ; 
but  enemies  will  remain  until  the  last  day. — 
Fkiscii  :  Doth  humiliation  and  exaltation  were 
required  of  Him,  who  was  to  redeem  us  com- 
pletely; the  former  to  gain  our  salvation,  the 
latter  to  make   it   sure   to   us. — He  who  would 


stand  under  this  Lord  and  Head,  must  be  accus- 
tomed to  drink  with  Him  upon  the  way. — Arndt: 
I  know  one  who  sits  at  God's  right  hand,  who  is 
strong  enough  for  all  my  enemies  and  all  my 
misfortune.  He  sits  on  my  behalf  at  God's  right 
hand  to  defend  me. — Hieger:  David  praises  to 
the  Son,  what  the  Father  will  do  in  Him  for  the 
extension  of  His  kingdom;  while  he  declares 
with  praise  to  the  Father  how  the  Son,  in  the 
sovereignty  and  priesthood,  will  do  everything 
according  to  the  Father's  will  and  pleasure. — 
Vaihingee:  As  often  as  the  Redeemer  manifests 
His  glory  and  power  against  the  oppressors  and 
enemies  of  His  kingdom,  so  often  does  there 
arise  in  His  people  renewed  willingness  to  serve 
Him,  and  so  often  are  His  worshippers  increased. 
— Richter:  The  kingdom  of  God  is  extended 
from  the  earthly  Zion.  Warriors  and  ambassa- 
dors of  Christ  are  ever  going  forth  from  the 
spiritual  Zion,  the  true  Church ;  and  He,  from 
the  heavenly  Zion,  directs  everything  with  His 
rod  and  sceptre. — Guenther:  In  spite  of  all 
foes,  Christ  is  and  remains  the  eternal  King, 
and  he  who  will  not  serve  Him  to  his  own  salva- 
tion, must  submit  to  Him  to  his  condemnation. — 
Sciiaubach:  That  our  Redeemer  took  the  form 
of  a  servant  need  give  us  no  difficulty  ;  He  shall, 
from  this  state  of  humiliation,  again  enter  into 
His  exaltation. — Taube:  A  people  in  priestly 
robes  is  a  people  equipped  for  battle. 

[Matth.  Henry:  Sitting  is  a  renting  posture; 
after  Christ's  services  and  sufferings  He  entered 
into  rest  from  all  His  labors.  It  is  a  ruling  pos- 
ture;  He  sits  to  give  law,  to  give  judgment.  It 
is  a  remaining  posture  ;  he  sits  like  a  King  for- 
ever.— The  conversion  of  a  soul  consists  in  its 
being  willing  to  be  Christ's,  coming  under  His 
yoke  and  into  His  interests,  with  eutire  compli- 
ancy and  satisfaction. — There  is  a  particular 
power,  the  power  of  the  Spirit,  going  along  with 
the  power  of  the  word,  to  the  people  of  Christ, 
which  is  effectual  to  make  them  willing.  The 
former  leaves  sinners  without  matter  of  excuse; 
this  leaves  saints  without  matter  of  boasting. 
Whoever  are  willing  to  be  Christ's  people,  it  is 
the  free  and  mighty  grace  of  God  which  makes 
them  so. — J.  F.  M.] 


1      Praise  ye  the  Lord. 


PSALM  CXI. 


I  will  praise  the  Lord  with  my  whole  heart, 

In  the  assembly  of  the  upright,  and  in  the  congregation. 

The  works  of  the  Lord  are  great, 

Sought  out  of  all  them  that  have  pleasure  therein. 

His  work  is  honourable  and  glorious  : 

And  his  righteousness  eudureth  for  ever. 


500 


THE  FIFTH  BOOK  OF  PSALMS. 


4  Ho  hath  made  his  wonderful  works  to  be  remembered  : 
The  Lord  is  gracious  and  full  of  compassion. 

5  He  hath  given  meat  unto  them  that  fear  him  : 
He  will  ever  be  mindful  of  his  covenant. 

6  He  hath  shewed  his  people  the  power  of  his  works, 
That  he  may  give  them  the  heritage  of  the  heathen 

7  The  works  of  his  hands  are  verity  and  judgment; 
All  his  commandments  are  sure. 

8  They  stand  fast  for  ever  and  ever, 
And  are  done  in  truth  and  uprightness. 

9  He  sent  redemption  unto  his  people : 

He  hath  commanded  his  covenant  for  ever  : 
Holy  and  reverend  is  his  name. 
10  The  fear  of  the  Lord  is  the  beginning  of  wisdom: 

A  good  understanding  have  all  they  that  do  his  commandments; 
His  praise  endureth  for  ever. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — The  Psalmist 
expresses  his  purpose  to  praise  the  Lord  in  the 
narrower  circle  of  the  upright  and  in  the  Church 
(ver.  1),  for  the  great  and  memorable  deeds 
(ver.  2)  in  which  He  reveals  His  never-changing 
glory  and  righteousness  (ver.  3),  and,  as  the 
God  of  mercy,  establishes  the  memory  of  His 
wonders  (ver.  4),  and,  mindful  of  His  covenant, 
cares  for  His  servants  (ver.  5),  so  that  His 
people  have  experienced  the  power  of  His  works 
in  being  placed  in  the  possessions  of  the  heathen 
(ver.  6),  and,  at  the  same  time,  the  reliableness 
of  His  ordinances  and  regulations  (vers.  7,  8) 
for  the  highest  good  of  the  people  of  His  cove- 
nant (ver.  9),  whose  wisdom  proceeds  from  the 
fear  of  Jehovah  to  His  eternal  praise.  These 
thoughts  are,  as  it  were,  linked  together  like 
proverbs,  and  in  short  stichs,  containing  usually 
only  three  words.  These  are  arranged  in  such 
a  manner  that  every  line  begins  with  a  Hebrew 
letter  following  the  alphabetical  order,  and  the  last 
two  verses  consist  of  three  stichs,  while  all  the 
rest  contain  but  two.  This  latter  phenomenon  was 
due  to  an  unwillingness  that  the  verses  should 
exceed  ten,  the  number  of  completeness.  All 
this  corresponds  exactly  with  the  following 
Psalm,  and  indicates  a  late  composition,  though 
we  have  no  grounds  for  the  determination  of  the 
exact  date.  The  superscription  is  purely  litur- 
gical. The  application  of  ver.  5  to  the  eucha- 
rist  is  very  ancient.  It  is  found  even  in  Theo- 
doret  and  Augustine ;  and  thus  this  Psalm  has 
become  the  Eucharist-Psalm  of  the  Church,  and 
has  been  adopted  by  the  Romish  Church  as  one 
of  its  daily  vesper-psalms. 

Ver.  1.  In  the  circle  of  the  upright  [E. 
V.,  assembly  of  the  upright,]. — "110  is  a  more 
select  assembly  (being  equivalent  to  intimacy), 
distinguished  from  the  whole  Church  (Aben 
Ezra,  Geier  and  others),  a  distinction  which, 
with  other  designations,  occurs  also  in  Ps.  cvii. 
32.  It  has  been  denied  without  ground  by  some 
who  understand  by  the  upright  the  Israelites 
generally.  [Alexander:  "The  word  means 
properly  a  circle  of  confidential  friends.  See  Ps. 
xxv.  14;  lv.  15;  lxiv.  3;  lxxxiii.  4.     It  is  here 


applied  to  the  church  or  chosen  people  as  con- 
stituting such  a  company  or  circle  in  opposition 
to  the  world  without.  It  is  not  therefore  really 
distinct  from  the  congregation  mentioned  in  the 
last  clause,  but  another  name  for  it.  The  up- 
right (or  straightforward)  is  a  title  given  to  the 
true  Israel,  from  the  days  of  Balaam  downwards. 
See  Numb.  xxiv.  10."— J.  F.  M.] 

Ver.  2.  The  sense  of  ver.  2  b  is  doubtful.  If  we 
compare  1  Kings  ix.  11  with  Isa.  xxiv.  7  ;  xliv.  28; 
xlvi.  10,  we  discover  how  untenable  is  the  trans- 
lation :  asked  for  or  sought  according  to  all  their 
desires  (Heng.).  But  it  may  be  possible  to  trans- 
late :  remarkable  in  all  their  connections,  that  is, 
in  every  respect  (Hitzig),  or:  investigated  in  all 
their  designs  (Del.)  Yet  the  usual  explanation 
appears  to  be  best  assured  (Hupfeld).  The  re- 
ference to  God :  sought  out  for  His  purposes 
(Sept.,  Vulg.),  or:  according  to  His  will  (Schegg) 
is  altogether  false. 

Vers.  5-10.  In  ver.  5  meat  is  not.  to  be  re- 
stricted to  the  feeding  in  the  wilderness  (most). 
Nor  is  the  literal  meaning:  prey,  booty,  to  be 
adopted  in  allusion  to  the  gold  and  silver  vessels 
taken  away  from  the  Egyptians  (the  Rabbins). — 
The  redemption  in  ver.  9  is  not  to  be  limited  to 
that  from  the  land  of  Egypt.  Ver.  10  follows  Job 
xxviii.  28  ;  Prov.  i.  7;  ix.  10.  The  expression  :  ex- 
cellent understanding  is  derived  from  Prov.  iii.  4 ; 
xii.  15.  The  suffix  in  DrTD'J?  refers  back  to 
the  commandments  of  ver.  7.  The  final  clause 
does  not  speak  of  the  praise  of  understanding 
(Aben  Ezra)  or  of  the  doer,  the  expression  being 
taken  collectively  (Kimchi,  Geier,  and  others),  or, 
by  anticipation,  of  the  man  praised  in  the  next 
Psalm  (Bake,  Delitzsch),  but  of  the  praise  of 
God,  comp.  ver.  5  6. 

DOCTRINAL   AND    ETHICAL. 

1.  The  righteous  ever  have  occasion  to  give 
heartfelt  praise  to  God,  whether  in  the  familiar 
circle  of  a  few  kindred  minds,  or  in  the  public 
assembly  of  the  whole  church,  when  meditating 
upon  His  great  deeds,  in  which  He  displays  His 
own  glory,  helps  His  covenant  people,  and  thus 
prepares  for  Himself  eternal  praise. 

2.  He  who  has  pleasure  in  the  works  of  the 
Lord,  always  turns  to  them  in  a  renewed  search. 


PSALM  CXII. 


561 


They  remain  to  him  ever  new  and  great,  won- 
derful and  worthy,  deserving  of  study  and  most 
precious,  affording  an  assurance  of  Divine  help, 
and  being  a  cause  why  the  pious  yield  them- 
selves to  God,  and  the  lasting  objects  of  their 
praise. 

3.  For  God  has  manifested  His  glory,  that  is, 
His  might,  His  goodness,  and  Ilis  righteousness, 
to  Ilis  people,  not  merely  once  in  the  days  of  old  : 
He  has  made  it  known  to  them  as  essential  to 
Him,  and  as  eternally  displayed.  He  has  es- 
tablished a  covenant  forever  with  them,  and  fixed 
in  it  the  memory  of  the  wonders  which  lie  per- 
formed, in  founding  and  preserving  them. 

4.  In  His  works  God  reveals  Ilis  power ;  in 
His  ordinances,  whether  commands  or  promises, 
His  will;  in  His  name,  Ilis  nature;  but  in  them 
all  there  are  displayed  the  immutability,  truth, 
and  holiness  of  that  God,  who  is  as  just  as  He  is 
merciful,  as  faithful  as  He  is  true,  as  dreadful  as 
He  is  holy.  Hence  it  is  that  all  true  and  saving 
wisdom  arises  from  the  fear  of  Jehovah,  and  is 
exhibited  in  the  fulfilment  of  Ilis  commands. 

HOMILETICAL   AND   PRACTICAL. 

The  praise  of  God  the  joy  of  the  pious. — God 
does  more  good  to  His  people  than  they  can  thank 

Him  for. — What  God  has  done  for  the  Church  is 
to  be  proclaimed  in  it,  and  praised  by  it. — God's 
deeds  in  behalf  of  His  people,  (1)  as  the  objects 
of  their  praise,  (2)  as  monuments  of  His  glory, 
(3)  as  the  security  of  the  covenant  entered  into 
with  us. — God,  besides  unveiling  to  us  what  He 
M,  has  shown  us  what  He  can  do,  and  announced 
to  us  what  He  will  do. — The  saving  wisdom  of  a 
life  spent  in  God's  fear. — It  is  easier  to  contem- 
plate the  glory  of  God's  works  than  to  rely  upon 
the  truth  of  His  word,  and  build  up,  in  faithful- 
ness to  the  covenant,  Ilis  kingdom  of  righteous- 
ness. 

Starke  :  The  heart  is  to  be  the  altar,  upon 
which  the  fire  of  Divine  love,  of  praise,  and  of 
thanksgiving,  should  never  be  extinguished,  even 
under  affliction. — Against  the  great  God,  what  is 
that  which  the  world  calls  great  ? — We  must  re- 
gard it  as  an  act  of  great  mercy  and  compassion, 
that  God  has  obviated  the  consequences  of  our 
neglect,  and  forgetfulness,  by  causing  His  won- 
ders and  gracious  works  to  be  remembered. — 
God  does   not  let  His  works  preach  for  enter- 


tainment; His  people  are  to  learn  to  discover 
Him  therein,  and  to  draw  comfort  therefrom  in 
His  appointed  way. — God's  commandments  and 
works  agree  well  together,  for  they  are  both 
truth  and  justice. — The  covenant  of  God  is  the 
ground  of  the  expectation  of  final  and  perfect  re- 
demption.— The  world  abounds  in  unwise  and 
foolish  persons,  because  they  are  without  the 
foundation  of  true  wisdom  :  they  do  not  seek  the 
fear  of  God. 

Osiandbb:  The  promises  of  the  Gospel  show 
us  what  a  faithful  and  paternal  heart  our  hea- 
venly Father  bears  towards  us. — There  is  nothing 
hard  in  them;  we  are  only  required  to  accept 
with  faith  the  offered  grace  of  God. — CEtinger  : 
All  the  works  and  ordinances  of  God  are  directed 
towards  deliverance,  and  redemption,  and  the 
glory  of  God  and  of  His  name. — Rif.gkr:  What 
a  blessing  it  is,  when  we  can  always  gather  a 
few  friends  together  to  speak  with  them  of  God's 
works  and  sing  His  praise!  We  would  other- 
wise overlook  many  things  from  which  we  could 
strengthen  our  faith. — Tholuck  :  God  comes  to 
meet  deluded  men  in  a  thousand  ways;  for  each 
of  Ilis  works  and  deeds,  if  seriously  regarded, 
directs  us  to  Him. — Richtee  :  The  heathen  them- 
selves are  bequeathed  to  God's  people,  and  they 
must  take  possession  of  this  inheritance  to  draw 
them  to  themselves. — Guenther:  All  would  like 
to  have  the  credit  of  sagacity,  and  it  is  counted  the 
greatest  insult  to  affirm  the  contrary  of  any  one; 
many  would  be  learned,  and  the  opposite  is  not 
very  agreeable  to  any;  but  only  a  few  strive  to 
be  wise  in  the  true  sense;  and  folly  is  most 
widely  spread  in  the  world. — Diedrich:  God's 
word  and  His  guidance  by  it  are  sources  of  con- 
solation.— Taube  :  The  experience  of  God's 
mercy  and  compassion  in  the  miracle  of  redemp- 
tion, is  and  ever  must  be,  the  result  of  the  most 
penetrating  search  into  God's  works,  and  the 
most  profound  knowledge  of  His  greatness,  both 
in  its  glory  and  in  its  righteousness. — The  fear 
of  God  is  the  fundamental  idea  of  the  Old  Testa- 
ment. Godlinoss  answers  to  it  in  the  New. — L. 
Harms:  There  are  two  tilings  which  make  the 
Church  the  dearest  of  all  objects  to  true  Chris- 
tians; (!)  the  works  of  God;  (2)  the  ordinances 
of  God. 

[Barnes  :  One  great  error  of  the  friends  of 
God  is  to  neglect  to  study  His  works. — J.  F.  M.] 


PSALM  CXII. 


1      Praise  ye  the  Lord. 


Blessed  is  the  man  that  feareth  the  Lord, 
Thai  delighteth  greatly  in  his  eotmiiandments. 
His  seed  shall  be  mighty  upon  earth  : 
The  generation  of  the  upright  shall  be  blessed. 

'  36 


5G2 


THE  FIFTH  BOOK  OF  PSALMS. 


3  Wealth  and  riches  shall  be  in  his  house : 
And  his  righteousness  endureth  forever. 

4  Unto  the  upright  there  ariseth  light  in  the  darkness : 
He  is  gracious,  and  full  of  compassion,  and  righteous. 

5  A  good  man  sheweth  favour,  and  hndeth  : 
He  will  guide  his  affairs  with  discretion. 

6  Surelv  he  shall  not  be  moved  forever: 

The  righteous  shall  be  in  everlasting  remembrance. 

7  He  shall  not  be  afraid  of  evil  tidings: 
His  heart  is  fixed,  trusting  in  the  Lord. 

8  His  heart  is  established,  he  shall  not  be  afraid, 
Until  he  see  his  desire  upon  his  enemies. 

9  He  hath  dispersed,  he  hath  given  to  the  poor; 
His  righteousness  endureth  forever  ; 

His  horn  shall  be  exalted  with  honor. 
10  The  wicked  shall  see  it,  and  be  grieved  ; 

He  shall  gnash  with  his  teeth  and  melt  away  : 
The  desire  of  the  wicked  shall  perish. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — The  servants 
of  God,  who  are  true  to  His  covenant,  are  praised 
in  this  Psalm,  as  in  the  preceding,  Jehovah  was 
extolled  as  being  true  to  the  covenant.  The  con- 
nection between  the  two  is  so  close,  not  merely 
in  the  choice  and  form  of  the  stichs,  but  also  in 
various  expressions  (comp.  vers.  3  6  and  9  b  with 
Ps.  cxi.  3  b  and  9  b)  that  the  design  is  unmis- 
takable. From  the  whole  character  of  the  Psalm, 
however,  an  imitation  (De  Wette),  is  rather  to 
be  inferred  than  a  composition  by  the  same  poet. 
The  Vulgate  has  an  additional  superscription,  by 
which  tiie  composition  is  placed  in  the  time  of 
the  return  from  the  exile;  but  this  statement  is 
utterly  worthless.  [The  Vulgate  says:  "  Con- 
versio  Aggsei  et  Zacharise.'1'' — J.  F.  M.] 

The  praise  of  the  pious  man  as  blessed  (ver.  1) 
is  followed  by  the  promise  of  blessing  to  his  race 
(ver.  2)  and  to  himself  (ver.  3),  being  compared 
to  the  rising  of  light  in  darkness  (ver.  4).  To 
this  follows  the  praise  of  the  excellence  of  the 
pious  man  with  reference  to  his  kindness  to  his 
fellow-men,  and  its  reward  (ver.  5),  which  is  par- 
ticularly described  from  different  points  of  view 
(vers.  6-8),  and  then  the  whole  summed  up  (ver. 
9),  with  a  glance  at  the  opposite  fortunes  of  the 
ungodly  (ver.  10).  The  Psalm  immediately  sug- 
gests to  us  Pss.  i.  and  xv. 

Ver.  2.  A  hero  upon  the  earth.— [E.  V. 
mighty  upon  earth].  The  expression  is  based 
upon  Gen.  x.  8.  Its  restriction  to  the  sense: 
mighty,  powerful  (Sept.  and  others)  and  the 
translation  :  in  the  land  are  arbitrary.  Its  refer- 
ence to  the  whole  people  and  the  promise  of  power 
to  overcome  the  world,  Deut.  xxxiii.  29  (Hengst.), 
is  equally  unfounded.  For  although  "  his  seed  " 
is  parallel  to  "  the  generation  of  the  upright," 
yet  the  latter  is  not  identical  with  the  whole  of 
Israel,  (comp.  Ps.  cxi.  1).  [The  translation 
"  mighty,"  given  in  E.  V.  and  favored  by  most, 
still  appears  to  me  to  convey  the  true  sense  of 
the  word.  If  the  notion  is  more  restricted  than 
in  the  translation  proposed  above,  the  restriction 
is  imposed  by  the  original  and  more  suitable 
sense.     But  the  word  is  a  substantive  in  the  He- 


brew:  "  a  mighty  one."  The  conception  of  the 
power  of  the  descendants  of  the  righteous  is  made 
more  vivid  by  the  concrete  form. — J.  F.  M.] 

Ver.  3.  The  righteousness  of  the  man  is  not  his 
welfare  as  the  reward  of  his  righteousness  (Abeu 
Ezra,  Roseumuller),  or  as  consisting  in  the  good 
condition  of  his  affairs  (Roster).  Nor  is  it 
merely  fidelity  to  the  covenant  (Olshausen),  and 
certainly  not  righteousness  by  faith  in  Christ  (J. 
H.  Mich.),  or  that  presented  by  God  (Hengst.) 
According  to  the  Old  Testament  conception  it 
means  right  conduct,  agreeing  inwardly  and  out- 
wardly with  the  Divine  requirements.  The  al- 
lusion to  the  preceding  Psalm  is  here  undeniable, 
but  it  is  scarcely  conceivable  that  what  is  there 
asserted  of  God  is  here  unskillfully  applied  to 
man  (De  Wette,  Hupfeld). 

Ver.  4.  The  adjectives  can  be  explained 
grammatically  as  epithets  of  the  righteous  (Kim- 
chi,  Ewald,  Hengst.)  only  under  extreme  neces- 
sity, although  this  would  very  well  agree  in 
meaning  with  Isa.  lviii.  7ff.  It  is  not  probable 
that  a  meaningless  formula  in  frequent  use  was 
transferred  from  Ps.  cxi.  4  in  order  to  find  a 
place  for  the  letter  Jl  (Clericus,  Koster,  Mau- 
rer,  Hupfeld).  There  is  no  reason  why  these 
epithets  should  not  be  viewed  as  defining  the 
light  (Isaaki,  Aben  Ezra,  Calvin,  Hitzig),  or, 
still  better,  God,  as  the  light,  after  Is.  x.  17;  lx. 
1  ff.  ;  Mai.  iii.  20  (Sept.,  Vulg.,  Calv.,  J.  H. 
Mich.,  De  Wette,  Olshausen,  Delitzsch).  But  we 
must  not,  by  inserting  the  prep.  jD,  translate  : 
from  the  gracious,  etc.  (Luth.,  Geier,  and  others). 
[Perowne,  on  the  other  hand,  says  :  "  The  first 
two  epithets,  elsewhere  applied  only  to  Jehovah, 
are  so  applied  in  Ps.  cxi.  3,  and  the  relation  of 
the  two  Psalms  makes  it  almost  certain,  there- 
fore, that  they  are  here  applied  to  His  servants. 
See  also  Matth.  v.  45-48;  Isa.  lviii.  7.  The 
change  from  the  plural  to  the  singular  is  cer- 
tainly unusually  harsh,  as  the  three  epithets  aro 
loosely  strung  together  without  anything  to  mark 
their  reference  ;  but  this  may  be  accounted  for, 
in  some  measure,  by  the  requirements  of  the  al- 
phabetical arrangement." — J.  F.  M.] 

Vers.  5-7.  2)0,  according  to  the  context,  is  not 
to  be  understood  of  moral  excellence  (the  an- 
cients) but  of  a  prosperous  life  (expositors  since 


PSALM  CXII. 


5C3 


Lud.  de  Dieu),  as  in  Is.  iii.  10;  Jer.  xliv.  17.  On 
account  of  the  alphabetical  order,  we  do  not  have 
the  usual  "7.^  as  in  ver.  1.  But  it  does  not 
follow  from  the  parallelism  that  the  second  mem- 
ber of  the  verse  continues  to  describe  the  situa- 
tion of  the  man,  as  would  be  expressed  in  t lie 
translations:  who  conducts  his  affairs  with  jus- 
tice (Geier,  J.  H.  Mich.),  or:  feeds,  that  is, 
maintains  them  in  a  good  condition  (Hengst.) 
It  is  not  a  participle  but  a  finite  verb,  and  the 
assertions  are  justified  in  the  following  verses. 
[The  rendering  of  Dr.  Moll  accordingly  is:  ("It 
IS)  well  with  the  man  who  is  benevolent  and 
lends,  he  will  maintain  his  cause  in  judgment." 
This  interpretation  is  that  of  Delitzsch,  who 
translates  a  little  more  freely.  With  this  Pe- 
rowne  also  agrees.  Alexander  translates: 
"  Happy  the  man  showing  favor  and  lending; 
he  shall  sustain  his  affairs  by  justice."  It  is 
universally  agreed  that  the  idea  "discretion," 
as  in  E.  V'.,  is  wrong. 

[Ver.  7.  Perowne  :  "  The  epithets  '  established,' 
'trusting,'  'supported,'  are  all  strikingly  de- 
scriptive of  the  true  attitude  of  faith,  as  that 
which  leans  upon  and  it  upheld  by  God.  The  two 
last  are  combined  also  in  Is.  xxvi.  3." — J.  F.  M.] 
Ver.  10.  In  the  hist  stieh  there  is  no  suffi- 
cient reason  for  reading  Nppt  instead  of  JTJJW 
(Hupfeld,  Olshausen).  The  former  would  give 
the  idea  of  confidence,  as  in  Ps.  ix.  19;  Job  viii. 
13;  Prov.  x.  28,  comp.  Prov.  x.  21  (Hitzig). 

DOCTRINAL   AND   ETHICAL. 

1.  The  fear  and  the  love  of  God  are  insepara- 
bly united,  and  have  an  internal  connection,  in 
the  truly  pious.  The  reward  of  this  blessed  and 
holy  union  is  great.  Its  blessing  extends  to 
their  descendants,  and  is  powerfully  displayed 
in  themselves.  Not  only  earthly  prosperity,  but 
a  life  well-pleasing  to  God,  and  the  opportunity 
thereby  gained  of  becoming  a  power  on  earth, 
and  of  exercising  an  influence  that  overcomes 
the  world,  form  a  mind,  a  position,  and  a  great- 
ness of  action  that  are  heroic.  They  are  thus 
maintained  as  a  blessing  from  God  in  pious  ge- 
nerations, the  light  never  failing  to  rise  again 
even  in  the  night  of  affliction. 

2.  The  love  of  our  neighbor  is  connected  in  the 
closest  manner  with  love  to  God,  and  he  who  has 
experienced  in  himself  and  his  family  the  mercy 
of  the  Eternal  is  both  inclined  and  enabled  to 
show  mercy  to  others,  and  thereby  gains  a  new 
support,  strengthening  his  heart  in  God,  widen- 
ing his  active  influence  among  men,  securing  his 
happiness  for  all  time  ;  while  the  wicked  are 
destroyed  outwardly  and  inwardly,  and  go  to 
ruin  with  their  possessions  and  fortune,  as  well 
as  with  their  efforts  and  aspirations. 

[3.  Perowne:  All  human  righteousness  has  its 
root  in  the  righteousness  of  God.  It  is  not 
merely  man  striving  to  copy  God;  it  is  God's 
gift  and  God's  work.     There  is  a  living  connec- 


tion between  the  righteousness  of  God  and  the 
righteousness  of  man,  and  therefore  the  im- 
perishableness  of  the  one  pertains  to  the  other 
also— J.  F.  M.] 

HOMILETICAL    AND    PRACTICAL. 

How  the  fear  of  God  not  only  expels  all  other 
fear,  but  also  fills  the  truly  pious  with  joy, 
love,  and  life.— The  delight,  the  suffering,  the 
light  of  the  pious.— The  blessing  of  God  abiding 
in  a  pious  generation. — Even  for  those  who  fear 
God,  it  is  not  uninterrupted  day  upon  earth;  but 
a  light  never  fails  them.— The  fear  of  God  begets 
power  and  courage.  — Fear  of  God  and  love  to 
our  neighbor  are  closely  united  when  men  take 
delight  in  God's  commands. — The  prosperity  of 
the  pious  increases  continually.  Whoever  is 
vexed  at  it  reveals  the  wickedness  of  his  heart, 
and  injures  himself  more  than  any  other. 

Starke:  Delight  in  God's  word  is  manifested 
specially  in  a  life  regulated  in  accordance  there- 
with.— The  fear  of  God  in  many  a  pious  father's 
heart  is  rewarded  in  his  children  even  after  his 
death. — He  who  would  share  in  the  blessings  of 

pious  ancestors  must  follow   after  their  faith. 

All  creatures  favor  those  whom  God  favors:  the 
blessings  given  to  them  fall  to  the  lot  of  the 
pious. — To  pursue  righteousness  and  the  fear  of 
God  is  the  true  way  to  gain  a  name  that  will  be 
truly  immortal.— A  joyful,  fearless  heart,  and  a 
good  conscience,  are  the  happy  fruits  of  the  true 
fear  of  God. — Our  works  of  love  have  two  good 
qualities,  if  we  perform  them  abundantly  and 
generously,  and  are  not  wearied  in  them.  An 
abundant  and  eternal  reward  will  follow  them 
both  from  the  divine  mercy. — A  pious  man  is  a 
sharp  thorn  in  the  eyes  of  the  ungodly,  and  yet 
they  cannot  injure  him.  They  only  injure  them- 
selves ;  lor  they  shorten  their  lives  by  envy  and 
vexation. 

Sf.lnecker:  Those  who  trust  in  God  shall  re- 
ceive rich  blessings,  and  shall  want  nothing, 
even  though  in  the  world  it  may  seem  otherwise. 
FRI8CH:  The  true  sign  of  a  God-fearing  and 
consequently  happy  man  is  the  delight,  and  that 
a  great  delight,  which  he  has  in  God's  com- 
mandments.— Rieger:  A  cheerful  heart  which 
is  sustained  by  constant  application  to  God's 
word,  by  ever-renewed  meditation  upon  I  lis 
ways,  and  by  frequent  resort  to  Him,  profits  more 
than  all  other  resources. — Diedrich:  The  devil 
lies  to  his  servants;  but  God  rewards  those  who 
risk  everything  upon  His  word  with  perfect 
faithfulness  and  eternally. — Guenther:  The 
prosperous  and  blessed  life  of  the  righteous  is 
here  presented  ;  but  its  inner  nature  is  exhibited 
as  widl  as  its  outward  signs.— Tube:  The  final 
lot  decides:   the  cry  sounds  forth:    live,  perish. 

[Matt.  Henry:  Religion  has  been  the  raising 
of  many  a  family;  if  not  so  as  to  advance  it  high, 
yet  so  as  to  found  it  firm. — Barnes:  Surely 
there  is  an  advantage  in  our  world  in  being  a 
friend  of  God.— J.  F.  M.J 


564 


THE  FIFTH  BOOK  OF  PSALMS. 


PSALM  CXIII. 


1       Praise  ye  the  Lord. 


Praise,  O  ye  servants  of  the  Lord, 
Praise  the  name  of  the  Lord. 

2  Blessed  be  the  name  of  the  Lord  from  this  time  fcrth  and  for  evermore. 

3  From  the  rising  of  the  sun  unto  the  going  down  of  the  same 
The  Lord's  name  is  to  be  praised. 

4  The  Lord  is  high  above  all  nations, 
And  his  glory  above  the  heavens. 

5  Who  is  like  uuto  the  Lord  our  God, 
Who  dwelleth  on  high, 

6  Who  humbleth  himself  to  behold 

The  things  that  are  in  heaven,  and  in  the  earth! 

7  He  raiseth  up  the  poor  out  of  the  dust, 
And  lifteth  the  needy  out  of  the  dunghill; 

8  That  he  may  set  him  with  princes, 
Even  with  the  princes  of  his  people. 

9  He  maketh  the  barren  woman  to  keep  house, 
And  to  be  a  joyful  mother  of  children. 

Praise  ye  the  Lord. 


EXEGETICAL   AND    CRITICAL. 

Contents  and  Composition. — An  exhorta- 
tion is  sent  forth  to  praise  Jehovah  at  all  times 
and  throughout  the  world  (vers.  1-3)  as  the 
God  who,  though  infinitely  exalted,  yet  beholds 
even  things  that  are  most  abased  (vers.  4-6), 
and  exalts,  blesses, and  gladdens  the  feeble,  the 
despised,  and  the  mourning  (vers.  7-9).  No 
special  connection  with  the  people  of  Israel  after 
the  exile  (Hengst.  and  the  ancients)  is  discover- 
able. Just  as  uncertain  is  any  allusion  to  Jona- 
than's elevation,  1  Mace.  x.  63  (Hitzig),  or  the 
assumption  that  there  is  a  close  connection  be- 
tween this  Psalm  and  the  following,  and  that  it 
was  composed  in  view  of  the  passover  (Koster, 
Ewald).  [It  is  thus  supposed  to  be  connected  with 
the  deliverance  from  Egypt  pictured  in  Ps.  cxiv. 
— J.  F.  M.]  But  even  the  frequent,  and,  in  some 
cases,  unexpected  use  of  the  so  called  chirek  com- 
paginis*  (comp.  Ewald,  g  211)  is  no  evidence  of 
antiquity,  but  indicates  design. 

In  the  liturgy,  the  so-called  Hallel  (Psalm 
cxiii. — cxviii.),  also  termed  the  Egyptian  Hal- 
lel, as  distinguished  from  the  Great  Hallel, 
Psalm    exxxvi.  begins   with    this   Psalm.      The 

*  [Pecnuse  it  WHS  formerly  supposed  to  have  been  employed 
to  unite  its  own  word  euphonically  with  the  following.  See 
1  o  teller,  <->r.  {J  584.  It  is  generally,  though  not  exclusively, 
attached  to  the  construct,  state.  See  Green,  Gr.  g61, 6  a,  218. 
According  to  Ewald,  it  is  only  used  artificially  by  later 
poets.— J.  P.  M  J 


latter  designation  is  also  applied  sometimes  by 
the  Talmud  and  Midrash  to  Ps.  cxx.,  exxxvi., 
and  to  Ps.  exxxv.  4-cxxxvi.  By  some  Christian 
writers  it  is  wrongly  applied  to  the  Hallel  in  the 
more  restricted  sense.  This  Psalm  continued  to 
be  recited  while  the  Temple  stood,  and  is  still  re- 
cited in  Palestine,  eighteen  times  a  year,  apart 
from  its  customary,  though  not  legal,  use  at  the 
new  moon.  Outside  of  Palestine,  it  is  now  yearly 
recited  twenty-one  times  on  account  of  the  addi- 
tion of  three  great  feast-days.  At  the  family  cele- 
bration of  the  passover  Pss.  cxiii.  and  cxiv.  were 
sung  before  the  meal,  and  indeed  before  the 
emptying  of  the  second  cup,  am)  Pss.  cxv. -cxviii. 
after  the  meal,  and  after  the  filling  of  the* fourth 
cup  (comp.  the  expositors  on  Matt,  xxvii.  30; 
Mark  xiv.  26).— This  Psalm  is  the  Old  Test. 
magnificat.  [Perowne-  "The  Psalm  may  be  said 
to  be  a  connecting  link  between  the  Song  of  Han- 
nah and  the  Magnificat  of  the  Virgin." — J.F.M.] 

Ver.  1.  Servants  of  Jehovah.  This  phrase 
is  more  expressive  here  than  in  Pss.  exxxiv., 
exxxv.  20,  and  pre-supposes  a  specific  conception 
of  the  relation  in  which  Israel  as  a  whole  stood 
to  God  as  His  servant  (Ps.  exxxvi.  22),  and  in 
which  their  individual  living  members  (rsalms 
xxxiv.  23;  lxix.  37)  were  embraced. 

Vers.  5,  6.  A  connection  in  the  thought 
might  be  considered  possible  between  verse 
6  6  and  ver.  ba  (Deut.  iii.  24).  But  we  are 
prevented  by  the  structure  of  the  sentences 
from   assuming    such    connection   here    (Geier, 


PSALM  CXIII. 


565 


Hengst.,  Camphausen).  The  angels  in  heaven 
(Calvin)  are,  at  all  events,  not  to  be  thought  of. 
The  simplest  course  is  to  supply  :  upon  all  things. 
For  this  affords  the  most  comprehensive  concep- 
tion of  every  thing  that  exists  and  transpires 
there  (J.  II.  Mich,  and  others).  But  the  restric- 
tion to  teeing  generally  (ilupfeld),  as  contrasted 
with  looking  down,  is  unsuitable;  for  although 
the  throne  of  God  is  usually  mentioned  as  exist- 
ing in  heaven,  yet  the  exaltation  of  God  over 
heaven  and  earth  is  distinctly  expressed  (Ps. 
cxlviii.  3).  [The  true  rendering  of  vers.  5  and 
6  accordingly  is  :  "  Who  is  like  Jehovah  our  God, 
who  sitteth  throned  on  high,  who  stoopeth  down 
to  see  (what  is  done)  in  heaven  and  ou  earth?" 
(Perowne).  The  liter. il  construction  of  the  se- 
cond and  third  clauses  is,  whomaketh  high  to  sit, 
who  maketh  low  to  see.  For  the  thought  comp.  Is- 
lvii.  15.— J.  P.  M.] 

Vers.  7-9.  Vers.  7,  8  are  taken  verbatim 
from  the  song  of  Hannah  (1  Sam.  ii.  8),  and 
ver.  9  probably  follows  1  Sam.  ii.  5.  A  bar- 
ren spouse  was  not  assured  of  being  allowed 
to  remain  in  the  house.  Not  until  she  became  a 
mother  did  she  gain  a  firm  position.  The  appli- 
cation of  the  figure  to  the  Church  (Is.  liv.  1  if  ) 
does  not.  justify  a  typical  interpretation  of  this 
passage  (The  older  expositors  and  Hengst.  fol- 
lowing the  Chald.  and  tiie  Rabbins). — "Unewho 
is  shut  out  from  society  in  Syria  and  Palestine 
lies  upon  the  mezbele  (dung and  ash-heap),  calling 
upon  the  passers-by  for  alms  during  the  day, 
and  at  night  cowering  in  the  ashes  warmed  by 
the  sun"  (Del.j.  [Ver.  9  l.  is  correctly:  a  joy- 
ful mother  of  the  children.  Delitzsch:  "The 
poet  presents  the  scene  so  vividly  to  himself, 
that  he  points,  as  though  with  his  finger,  at  the 
children  with  which  God  has  blessed  her."  The 
article  is  suspected  without  reason  by  Olshausen 
and  Hupfeld.  These  critics,  especially  the  former 
one,  run  to  an  excess  in  their  attempts  to  amend 
the  text.— J.  F.  ML] 

DOCTRINAL    AND    ETHICAL. 

1.  As  God  has  given  Himself  a  name  that  is 
above  every  name,  and  has  therein  revealed  His 
nature  for  all  times  and  the  whole  world,  so  will 
He  be  invoked  always  and  everywhere  by  His 
servants  by  this  name,  and  bids  His  Church  in  all 
places  of  the  earth  be  mindful  of  this  part  of  its 
service  to  Him. 

2.  God's  infinite  exaltation  above  all  created 
beings  does  not  separate  Him  from  those  in  need 
of  help,  or  remove  Him  to  an  unapproachable 
distance,  or  place  Him  in  solitude  and  out  of  re- 
lation to  them,  but  is  united  in  an  incomparable 
manner  with  a  careful  regard  for  the  least  as 
well  as  for  the  greatest. 

3.  This  mindfulness  of  them  is  no  mere  ob- 
serving or  purposeless  gazing,  but  actual  conde- 
scension to  the  insignificant,  despised,  and  afflict- 
ed, so  that  t hey  may  be  raised  from  their  misery, 
and  that  the  Church  may  ever  havo  renewed  oc- 
casion to  praise  Him. 

HOMILETICAL   AND    PRACTICAL. 
The    condescension    of    the     Highest    as    the 
strongest  and  ever-renewed  ground  of  His  praise 
in  the  Church. — God  acts   as   befits   His    name  ; 


do  we  render  Him  the  thanks  which  are  His 
due? — Can  it  be  said  of  us:  As  the  Master  so 
the  servant' — God  indeed  condescends  to  the 
most  distressed  of  men  who  mourn  in  obscurity  ; 
but  what  He  does  in  a  corner  of  the  earth  serves 
to  manifest  an  I  exalt  His  glory,  and  shall  make 
His  name  an  object  of  praise  for"  all  time  and 
through  the  whole  world. — Who  is  like  our  God  ? 
A  question,  (1)  of  confession,  (2)  of  thanks- 
giving, (3)  of  trust. 

Staekr:  If  we  are  to  praise  God  rightly,  we 
must  be  His  servants  and  believing  children  ;  for 
those  who  serve  Satan  and  their  own  bodies, 
and  are  the  slaves  of  Mammon,  are  not  fit  for 
such  a  service. — God's  praise  is  as  worthy  of  a 
place  in  His  true  service  as  any  other  of  its 
elements;  this  is  why  we  are  so  often  called 
upon  to  engage  in  it. — It  is  not  unbecoming  to 
God  to  care  for  what  is  debased.  What  it  was 
no  dishonor  to  create,  it  is  no  dishonor  to  pre- 
serve.— The  exaltation  of  the  wretched  is  an 
unassailable  testimony -to  the  merciful  provi- 
dence of  God,  and  to  the  reward  that  is  bestowed 
upon  the  pious  and  godly. — He  that  is  raised 
from  a  low  station  to  great  honor,  must  know 
that  God  has  done  it,  and  must  not  become  up- 
lifted, else  God  may  set  him  down  again. —  lie 
who  is  to  be  advanced  to  positions  of  peculiar 
importance  has  no  need  to  anticipate  God's  time. 
When  His  time  and  hour  come,  He  will  know 
how  to  place  him  where  He  would  have  him. 

Selnecker:  There  are  many  servants  and 
friends  of  the  Lord  throughout  the  world. 
Their  lives  and  teaching  should  therefore  be 
such  as  that  God  shall  not  be  dishonored,  but 
honored  by  them. — Franks  :  The  word  our  is  a 
word  of  faith.  He  who  has  truly  given  his 
heart  to  God,  may  trust  in  Him  with  joy,  and 
need  fear  nothing. — Riegeb.:  In  all  God's  words 
and  works  are  to  be  found  precious  traces  of 
His  greatness  and  exaltation  and  condescending 
love. — Faith  unites  the  lofty  and  the  condescend- 
ing in  God,  and  they  are  equally  dear  and  pre- 
cious.—  RtCHTEii:  The  natural  man,  even  though 
he  be  learned,  takes  no  delight  in  contemplating 
God's  greatness  in  lowering  Himself.  It  is  faith 
alone  which  can  harmonize  the  two,  and  rejoice 
that  the  condescending  Lord  of  the  universe 
does  yet  favor  this  little  earth  so  highly,  and 
glorify  Himself  in  things  that  are  insignificant. 
— Guexther:  What  are  all  the  exaltation  and 
glory  of  this  world  compared  to  the  glory  of  the 
kingdom  of  God? — Diedricii:  If  the  poor  Church 
will  be  dismayed  at  times,  the  servants  of  the 
supreme  God  of  mercy  must  only  strike  up 
again  the  hallelujah,  the  song  of  mercy  and 
freedom,  and  all  distress  will  disappear. — Taube: 
The  small  regard  the  great;  and  the  great  God 
regards  the  small;  the  child  of  the  dust  seeks 
self-made  heights  of  greatness;  and  He  who  is 
truly  high  and  exalted  will  dwell  with  those  who 
are  of  a  broken  and  contrite  spirit.  Wonderful 
and  adorable  way  for  the  salvation  of  the  world  ! 

[Scott:  In  His  providence  the  Lord  some- 
times raises  men  from  the  most  abject  to  the 
most  honorable  stations  of  society,  and  it  is 
well  when  they  acquit  themselves  properly  in 
their  new  dignities.  But  this  is  His  constant 
method  in  the  kingdom  of  grace.  He  takes  us 
debtors,  beggars,  nay,  rebels  and  traitors,  from 


566 


THE  FIFTH  BOOK  OF  PSALMS. 


the  dust,  the  dung-hill,  or  the  dungeon,   to  be  i  priests  unto  Him:  and  thus  He  numbers  us  with 
His  favorites  and  His  children,  to  be  kings  and    the  princes  of  His  chosen  people. — J.  F.  M.] 


PSALM  CXIV. 

1  When  Israel  went  out  of  Egypt, 

The  house  of  Jacob  from  a  people  of  strange  language, 

2  Judah  was  his  sanctuary, 
And  Israel  his  dominion. 

3  The  sea  saw  it,  and  fled  : 
Jordan  Avas  driven  back. 

4  The  mountains  skipped  like  rams, 
And  the  little  hills  like  lambs. 

5  What  ailed  thee,  O  thou  sea,  that  thou  fleddest? 
Thou  Jordan,  that  thou  wast  driven  back  ? 

6  Ye  mountains,  that  ye  skipped  like  rams  ; 
And  ye  little  hills,  like  lambs  ? 

7  Tremble,  thou  earth,  at  the  presence  of  the  Lord, 
At  the  presence  of  the  God  of  Jacob  ; 

8  Which  turned  the  rock  into  a  standing  water, 
The  flint  into  a  fountain  of  waters. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — The  wonderful 
power  of  God  over  nature  is  celebrated  in  a 
compact  lyrical  form  and  with  poetic  vividness 
(vers.  3-6),  as  it  was  displayed  in  the  leading 
of  the  people  from  Egypt,  for  the  purpose  of 
establishing  a  Divine  government  in  Israel  (vers. 
1,  2),  and  forms  the  ground  of  a  summons  to  the 
earth  to  tremble  before  this  wondrous  God  of 
Jacob  (vers.  7,  8).  The  time  of  composition 
cannot  be  ascertained.  A  union  with  the  pre- 
ceding so  as  to  make  one  Passover-Psalm,  under 
the  supposition  that  a  sacrifice  intervenes  (Ew- 
ald),  is  altogether  arbitrary.  The  combination 
with  the  following  into  one  Psalm  (Sept.,  Syr., 
and  others,  Kiuichi  and  some  MSS.)  was  not 
made  till  later,  and  that  for  liturgical  purposes. 

[Perowne  :  "  This  is  perhaps  the  most  beauti- 
ful of  all  the  Psalms  which  touch  on  the  early 
history  of  Israel.  It  is  certainly  the  most 
graphic  and  the  most  striking  in  the  boldness 
of  its  outlines.  The  following  remarks  may 
perhaps  illustrate  the  conception  ami  plan  of  the 
Poem.  1.  In  structure  it  is  singularly  perfect. 
— We  have  four  strophes,  each  of  two  verses, 
and  each  of  these  of  two  lines,  in  which  the 
parallelism  is  carefully  preserved.  2.  The  effect 
is  produced,  as  in  Ps.  xxix.,  not  by  minute 
tracing  of  details,  but  by  the  boldness  with 
which  certain  great  features  of  the  history  are 


presented.  3.  A  singular  animation  and  dra- 
matic force  are  given  to  the  Poem  by  the  beauti- 
ful apostrophe  in  vers.  5,  6,  and  the  effect  of 
this  is  heightened  to  a  remarkable  degree  by  the 
use  of  the  present  tenses.  The  awe  and  the 
trembling  of  nature  are  a  spectacle  on  which 
the  Poet  is  looking.  The  parted  sea  through 
which  Israel  walks  as  on  dry  land  ;  the  rushing 
Jordan  arrested  in  its  course;  the  granite  cliffs 
of  Sinai,  shaken  to  their  base — he  sees  it  all, 
and  asks  in  wonder  what  it  means.  4.  Then  it 
is  that  the  truth  burst  upon  his  mind,  and  the 
impression  of  this  upon  the  reader  is  very  finely 
managed.  The  name  of  God,  which  has  been 
entirely  concealed  up  to  this  point  in  the  poem, 
.  .  .  is  now  only  introduced  after  the  apostrophe 
in  vers.  5,  6."  "The  reason  seems  evident 
and  this  conduct  necesr-ary,  for  if  God  had  ap- 
peared before,  there  could  be  no  wonder  why 
the  mountains  should  leap  and  the  sea  retire; 
therefore  that  this  convulsion  of  nature  may  be 
brought  in  with  due  surprise,  His  name  is  not 
mentioned  till  afterwards;  and  then,  with  a 
very  agreeable  turn  of  thought,  God  is  intro- 
duced at  once  in  all  His  majesty"  [Spectator, 
No.  461).— J.  F.  M.] 

Vers.  1,  2.  The  people  from  which  Israel 
was  separated  are  called  stammering  [E.  V.: 
of  a  strange  language],  not  in  ridicule, 
but  for  the  purpose  of  describing  their  lan- 
guage as  unintelligible,  that  is,  foreign.  [Dr. 
Alexander    thinks    that   such    expressions    may 


PSALM  CXIV. 


507 


perhaps  involve  an  allusion  to  the  pre-eminence 
of  Hebrew  as  the  primitive  and  sacred  language. 
See  Alexander  on  Isa.  xxxiii.  19.  For  the  other 
view  comp.  Deut.  xxviii.  49;  Isa.  xxviii.  11; 
Jer.  v.  15. — J.  F.  M.].  It  is  characteristic  of 
the  poetic  plan  and  beauty  of  this  Psalm  that 
God  the  Lord  is  only  suggested  in  ver.  2  and 
not  named  definitely  till  ver.  7.  [See  addition 
above].  The  differences  in  the  designations 
applied  to  the  people  of  God  are  also  intentional 
and  admirable.  They  are  first  named  genealo- 
gico-historically  the  house  of  Jacob.  [Alexan- 
der :  "The  house  of  Jacob  is  a  phrase  peculi- 
arly appropriate  to  those  who  entered  Egypt  as 
a  family  and  left  it  as  a  nation." — J.  F.  M.]. 
Next  they  are  termed  Judith,  in  allusion  to  the 
sanctuary  in  their  midst ;  for  after  David's  time 
Jerusalem  was  regarded  as  belonging  to  Judah 
rather  than  to  Benjamin.  Lastly  they  are  called 
Israel,  with  reference  to  the  relation  in  which 
they  stood  to  God  as  their  King,  as  citizens  of 
His  kingdom. — Judah  is  here  feminine,  being 
regarded  as  a  nation  or  country. 

Vers.  3  ff.  The  leaping  of  the  mountains 
probably  refers  to  the  shaking  of  Sinai  at 
the  giving  of  the  law  (Ex.  xix.  18),  since  the 
miracle  at  the  Red  Sea,  which  began  the 
journey  through  the  desert,  and  that  at  the 
Jordan,  which  terminated  it,  are  mentioned. 
The  last  verse  alludes  to  Ex.  xvii.  G  ;  Num.  xx. 
11 ;  Deut.  viii.  15.  The  derivation  of  Challamish 
(ver.  8)  is  doubtful.  According  to  Wetzstein,  it  is 
perhaps  the  ancient  name  of  basalt.  The  word 
appears  to  be  a  mingling  of  the  verbal  roots  :  to 
be  hard,  and :  to  be  dark-brown. 

DOCTRINAL   AND    ETHICAL. 

1.  The  religious  reformation  of  Israel  was 
bound  up  with  its  deliverance  as  a  nation,  and 
its  historical  separation  from  a  strange  people 
and  country.  Its  formation  into  a  separate 
people  is  not  to  be  severed  from  its  character  as 
having  been  chosen,  called,  and  planted  as  a 
people  consecrated  to  God  and  a  kiugdom  of 
Jehovah. 

2.  In  this,  God  has  proved  Himself  to  be  the 
unconditioned  Ruler  of  all  the  forces  of  nature, 
and  manifested  Himself  to.  His  people  as  their 
Deliverer  from  bodily  and  spiritual  distress. 
The  Church  upon  the  quaking  earth  should  ac- 
knowledge this,  proclaim  it  with  praises,  and 
exhibit  it  in  her  conduct, 

HOMILETICAL    AND    PRACTICAL. 

The  Lord  of  nature  and  the  Founder  of  the 
Church  is  one  and  the  same  God  :  what  consola- 
tion there  is  in  this  assurance!  And  what  a 
warning  too  in  this  truth  ! — Deliverance  from  the 
powers  of  this  world,  and  subjection  to  the 
dominion  of  God,  go  hand  in  hand  with  God's 
people. — The  Almighty  is  thy  God ;   what  dost 


thou  fear?  But  He  is  a  holy  King,  too;  how 
dost,  thou  serve  Him? — Let  the  earth  tremble, 
but  hold  thou  fast  to  God,  as  His  redeemed 
people  and  consecrated  inheritance. 

Starke:  The  misery  of  the  oppressed  is  so 
much  the  more  aggravated  when  it  is  endured 
in  the  midst  of  people  whose  language  they  can- 
nit  understand. — If  we  are  God's  kingdom,  let 
none  become  lord  and  master  of  our  hearts  ex- 
cept  Him  who  has  purchased  us  at  such  a  price, 
to  be  His  peculiar  possession. — Sinai  and  Iloreb 
quaked  before  the  dreadful  Lawgiver;  Golgotha 
and  Tabor  leap  with  joy  for  the  Redeemer. — If 
Oil  can  make  the  stones  and  water,  He  can  also 
make  stones  bread  and  water  wine,  and  thus  in 
every  need  help  His  own. — Luther:  We  now 
sing  this  Psalm  to  the  praise  of  Christ,  who 
leads  us  out  of  death  and  sin.  through  the  raging 
of  the  world,  the  flesh,  and  the  devil,  to  eternal 
life. — Osiaxdf.r:  Miracles  are  related  to  us  that 
we  may  know  how  we,  with  the  help  and  succor 
of  our  God,  may  overcome  all  adversity  and 
trouble.  For  the  course  of  nature  must  be 
changed,  rather  than  that  God  should  let  us 
perish. — The  best  weapon  we  can  use  against 
unbelief  is  this:  with  God  nothing  is  impossible. 
Riegkr:  Faith  must  ever  keep  looking  back  to 
the  small  beginnings  of  God  s  works. — Gi'KN- 
ther  :  All  the  history  of  God's  people  is  pre- 
figurative,  both  for  other  nations  and  for  tho 
Church  of  the  Lord,  and  for  each  of  its  mem- 
bers.— Diedricu:  Wherever  God's  testimony  is 
now  beheld,  there  is  Judah,  and  where  there  is 
strife  for  endless  victory  through  God's  word 
alone,  there  is  Israel. — Taube  :  The  Lord  over 
all  is  the  Lord  of  His  people,  the  God  of  Jacob: 
the  ever-green  olive  leaf  of  consolation  for  His 
Church  at  all  times. 

[Matth.  Henry:  What,  is  God's  sanctuary 
must,  be  His  dominion.  Those  only  have  the 
privileges  of  His  house  that  submit  to  the  laws 
of  it:  ami  for  this  end  Christ  hath  redeemed  us 
that  lie  might  bring  us  into  God's  service  an  1 
engage  us  for  ever  in  it,  —  What  turns  the  streams 
in  a  regenerate  soul  ?  What  ails  the  lusts  and 
corruptions  that  they  fly  back?  that  the  preju- 
dices are  removed  and  the  whole  man  becomes 
new?  It  is  at  the  presence  of  God's  Spirit, 
that  imaginations  are  cast  down,  2  Cor.  x.  5. — 
The  trembling  of  the  mountains  before  the  Lord 
may  shame  the  stupidity  and  obduracy  of  the 
children  of  men  who  are  not  moved  at.  the  dis- 
coveries of  His  glory. — The  same  almighty 
power  which  turned  waters  into  a  rock  to  be  a 
wall  to  Israel,  Ex.  xiv.  22,  turned  the  rock  into 
waters  to  be  a  well  to  Israel ;  as  they  were  pro- 
tected so  were  they  provided  for  by  miracles, 
standing  miracles,  for  such  was  the  standing 
water,  that  fountain  of  waters  into  which  the 
rock,  the  flinty  rock,  was  turned,  and  that  rock 
teas  Christ.  1  Cor.  x.  4.  For  lie  is  a  fountain  of 
living  water  to  His  Israel,  from  whom  they  re- 
ceive grace  for  grace. — J.  F.  M  "* 


o68  THE  FIFTH  BOOK  OF  PSALMS. 


PSALM  CXY. 
i 

1  Not  unto  us,  O  Lord,  not  unto  us, 
But  unto  thy  name  give  glory, 

For  thy  mercy,  and  for  thy  truth's  sake. 

2  Wherefore  should  the  heathen  say, 
Where  is  now  their  God  ? 

3  But  our  God  is  in  the  heavens  : 

He  hath  done  whatsoever  he  hath  pleased. 

4  Their  idols  are  silver  and  gold, 
The  work  of  men's  hands. 

5  They  have  mouths,  but  they  speak  not : 
Eyes  have  they,  but  they  see  not : 

6  They  have  ears,  but  they  hear  not : 
Noses  have  they,  but  they  smell  not : 

7  They  have  hands,  but  they  handle  not : 
Feet  have  they,  but  they  walk  not : 
Neither  speak  they  through  their  throat. 

8  They  that  make  them  are  like  unto  them; 
So  is  every  one  that  trusteth  in  them. 

9  O  Israel,  trust  thou  in  the  Lord: 
He  is  their  help  and  their  shield. 

10  O  house  of  Aaron,  trust  in  the  Lord  : 
He  is  their  help  and  their  shield. 

11  Ye  that  fear  the  Lord,  trust  in  the  Lord  : 
He  is  their  help  and  their  shield. 

12  The  Lord  hath  been  mindful  of  us  :  he  will  bless  us; 
He  will  bless  the  house  of  Israel; 

He  will  bless  the  house  of  Aaron. 

13  He  will  bless  them  that  fear  the  Lord, 
Both  small  and  great. 

14  The  Lord  shall  increase  you  more  and  more, 
You  and  your  children. 

15  Ye  are  blessed  of  the  Lord 
Which  made  heaven  and  earth. 

16  The  heaven,  eventhe  heavens,  are  the  Lord's: 
But  the  earth  hath  he  given  to  the  children  of  men. 

17  The  dead  praise  not  the  Lord,  _ 
Neither  any  that  go  down  into  silence. 

18  But  we  will  bless  the  Lord 

From  this  time  forth  and  for  evermore. 


Praise  the  Lord. 

EXEGETICAL   AND   CRITICAL. 
Contents  and  Composition. — Jehovah  is  call- 
ed upon  for  the  sake  of  His  mercy  and  truth,  and 


not  on  account  of  the  worthiness  of  His  people, 
to  manifest  His  glory  which  had  been  reviled  or 
brought  into  question  by  heathen  (vers.  1,  2). 
For  He  is  the  heavenly,  almighty  God,  while  the 
idols  of  the  heathen  are  worthless  images  of 


PSALM  ex  v. 


5G9 


men's  hands,  of  whose  worthlessness  those  par- 
take, who  have  made  them  and  yet  trust  in  thorn 
(vers.  3-8).  But  those  who  belong  to  God's 
house,  and  who  fear  Him,  may  be  called  upon  to 
trust  in  Him  (vers.  9-12)  with  the  assurance  that 
He  who  has  been  mindful  of  them  will  bless  and 
increase  them  (vers.  12-14),  in  order  that  they, 
as  the  blessed  of  the  Lord,  may  continue  pre- 
served in  life  upon  the  earth  which  has  been 
given  to  them  by  God  who  dwells  in  heaven,  and 
may  give  Him  the  glory  forever  (vers.  15-18). 

The  matter  and  style  of  this  Psalm  differ  so 
greatly  from  those  of  the  preceding  that  the 
union  of  the  two  into  one  whole  (Sept.  and 
.  others)  cannot  have  been  the  original  form,  and 
must  have  been  made  later  for  liturgical  pur- 
poses. The  liturgical  character  is  strongly 
marked,  especially  in  vers.  9  If .  But  there  is  no 
sure  ground  for  a  distribution  among  different 
choirs  (Kb'ster,  Ewald). 

The  time  of  composition  is  no  less  uncertain, 
since  the  invocation  to  God  for  help  against  the 
heathen  is  altogether  general  in  its  character. 
It  is  possible  that  the  thrice-pronounced  refrain, 
"  He  is  their  help  and  their  shield,"  instead  of 
"  our  help,"  as  in  Ps.  xxxiii.  20,  may  have  had 
some  connection  with  a  host  going  forth  to  war, 
(Hitzig).  But  nothing  follows  from  this  in  fa- 
vor of  the  military  expedition  of  the  Maccabseau 
prince  Jonathan,  since  the  supposition,  that  the 
three  following  Psalms  are  connected  with  the 
same  event,  and  are  to  be  explained  from  1  Mace, 
xi.  has  not  been  established.  It  is  likewise  pos- 
sible that  this  was  an  antiphony  sung  by  the 
same  voice  (Delitzsch),  which  had  announced  the 
propitious  acceptance  of  the  sacrifice  supposed 
to  have  been  offered  (Ewald);  but  there  is  not 
the  least  indication  of  the  offering  of  a  sacrifice 
in  these  Psalms.  [See  the  Introduction  to  the 
exposition  of  Ps.  cxiii. — J.  F.  M.]  It  is  possi- 
ble, finally,  to  divide  the  antiphony,  vers.  9  If . 
so  as  to  make,  first,  the  whole  people,  then,  the 
priests,  and,  lastly,  the  laity  speak.  (Koster). 
But  on  this  point  nothing  more  certain  can  be 
said,  especially  as  it  is  not  even  decided  whether 
"those  who  fear  God"  refer'  to  the  laity  as 
distinguished  from  the  house  of  Aaron,  or  to  the 
whole  priesthood  (Hitzig),  or  to  the  whole  na- 
tion of  Israel,  in  the  sense  of  God's  servants  (De 
Wette,  Hengst.,  Hupfeld)  or  to  those  in  the  na- 
tion who  are  truly  pious  (Calvin),  or  to  the  pro- 
selytes, according  to  the  later  Judaistic  and  New 
Testament  usage  (Isaaki  and  others,  Ewald,  De- 
litzsch). Still  more  arbitrary  is  the  supposition 
that  in  vers.  12  and  13  the  laity  sing,  then  in 
vers.  14  and  15  the  priests,  and  in  vers.  16-18 
the  whole  people  end  in  chorus  (Koster).  In 
Ps.  cxviii.  2  4  the  same  triple  classification  is 
given:  Israel,  the  house  of  Aaron,  and  those 
that  fear  God.  In  Ps.  exxxv.  19  f.  the  house  of 
Levi  is,  in  addition,  distinguished  from  the  house 
of  Aaron.  [Perowne  and  Alexander  agree  with 
Hengsteuberg  in  thinking  it  probable  that  the 
Psalm  was  composed  after  the  return  from  Exile 
and  before  the  Temple  was  built.  Delitzsch  of- 
fers no  conjecture  as  to  the  date. — J.  F.  M.] 

Ver.  2  is  t he  same,  verbatim,  as  Ps.  lxxix.  10. 
It  must  not  be  too  confidently  maintained  that 
it  was  taken  from  that  Psalm  (Hengst.),  for  the 
same   expression    occurs    also    in   Joel   ii.   17. 


Similar  in  thought  are  Psalm  xlii.  4 ;  Micah 
vii.  10. 

[Ver.  3.  Perowne:  "  The  answer  to  the  taunt 
of  the  heathen,  who,  seeing  no  image  of  Jeho- 
vah, mocked  at  His  existence.  First,  He  is  in 
heaven,  invisible  indeed,  yet  thence  ruling  the 
universe  :  next,  lie  doeth  what  lie  will,  in  fine 
contra'st  to  the  utter  impotence  of  the  idols  of 
the  heathen.  The  last  expression  denotes  both 
God'a  almighty  power,  and  His  absolute  freedom. 
This,  truthfully  accepted,  does  away  with  all  a 
priori  objections  to  miracles." — J.  F.  M.] 

Vers.  4  If.  Idols.  Literally  :  carved  images. 
The  assertion  that  the  polemic  of  the  Psalmist 
was  directed  only  against  the  images  and  not  the 
gods  of  the  heathen  (De  Wette)  is  not  justified 
by  this  expression.  For,  as  images  of  men's 
mistaken  faith,  these  gods  have  no  real  existence. 
They  are  really  only  represented  in  their  images, 
the  work  of  men's  hands.  In  both  respects  these 
gods  fall  under  the  common  idea  of  human  con- 
struction, and  of  being  inanimate.  It  is  just 
against  these  points  that  the  attack  is  directed 
after  Deut.  iv.  28,  in  the  same  manner  as  in  Isa. 
xliv.  9ff. ;  Jer.  x.  3  ff . :  Wisdom,  xv.  15,  in  or- 
der to  make  it  clear  that  their  lifeless  gods  are 
nothings,  whose  fate  shall  be  shared  by  those  who 
trust  in  such  idols. 

[Ver.  7.  Alexander:  "  The  sameness  of  this 
long  enumeration,  the  force  of  which  is  logical 
and  not  poetical,  is  partially  relieved  by  a  change 
in  the  form  of  the  original,  which  cannot  well  be 
imitated  in  translation:  Their  hand*  ami  they  feel 
not,  their  feet  and  theij  walk  not.  Some  make  the 
first  words  in  each  clause  nominatives-  absolute, 
their  hands — they  feel  not  ;  their  feet — they  walk  not. 
But  in  the  preceding  parts  of  the  description  the 
verbs  relate  not  to  the  particular  members,  but 
to  the  whole  person.  It  is  better,  therefore,  to 
supply  a  verb:  their  hands  (are  there)  and  (yet) 
they  feel  not;  their  feet  (are  there),  and  (yet)  they 
go  not.  The  English  feel  is  to  be  taken  in  its 
outward  and  physical  sense,  answering  to  the 
Latin  palpo,  here  used  by  the  Vulgate  and  Je- 
rome. A  less  equivocal  translation  would  be 
touch.  .  .  .  The  meaning  of  the  last  clause  is, 
that  they  cannot  even  make  the  faintest  and  most 
inarticulate  guttural  noise,  like  the  lower  ani- 
mals, much  less  speak  as  men  do." — J.  F.  M]. 

Vers.  14-17.  Ver.  14does  not  refer  toan  increase 
of  the  blessing  (Aben  Ezra,  Luth.,  Calv.,  Geier, 
and  others),  but  to  an  increase  in  the  population 
after  Deut.  i.  11;  2  Sam.  xxiv.  3;  comp.  Gen.  xxx. 
24.  [In  ver.  16  translate:  "  The  heavens  (are) 
heavens  for  Jehovah,  and  the  earth  He  has  given 
to  the  children  of  men."  If  God,  while  reserving 
the  heavens  to  Himself,  gives  the  earth  to  men, 
that  they  may  multiply  and  replenish  it,  He  will 
increase  them. — J.  F.  M.]  Silence  in  ver.  17 
is  that  of  the  underworld,  as  in  Ps.  xciv.  17. 

DOCTRINAL  AND  ETIIICAL. 
1.  The  pious  are  not  concerned  for  their  own 
honor,  which  they  are  not  worthy  to  have  (l']zek. 
xxxvi.  22  f. ),  but  for  the  glory  of  God.  This 
seems  to  suffer  when  it  fares  ill  with  those  who 
fear  God.  Then  unbelievers  appear  to  be  justi- 
fied in  deriding  the  faith  of  the  Church.  But 
her  members  do  not  rely  upon  their  worthiness 
or  desert,  but  upon  the  fact  that   the  cause  and 


570 


THE  FIFTH  BOOK  OF  PSALMS. 


the  glory  are  not  theirs,  but  their  God's.  This 
God,  who  has  made  Himself  an  unequalled  name 
in  the  world,  cannot  allow  it  to  be  dishonored 
with  impunity,  and  just  as  little  can  He  leave 
those  in  distress  who  confess  and  call  upon  it. 
His  mercy  and  His  truth  are  the  foundations  of 
this  belief. 

2.  Unbelievers  have  not,  in  any  respect,  the 
slightest  cause  for  derision  or  self-laudation. 
For  the  God  of  historical  revelation  is  the  Al- 
mighty Creator  of  heaven  and  earth.  He  not 
only  lives,  but  He  is  a  self-conscious,  active 
Person,  as  unlimited  in  His  power  as  in  His  will. 
The  gods  of  the  heathen,  on  the  contrary,  are 
idols  fashioned  by  human  hands,  without,  life  and 
being.  They  have  only  the  outward  appearance 
of  personality,  only  the  semblance  of  life  and  of 
power  to  act,   but  no  reality  and  no  efficiency. 

3.  To  trust  in  such  effigies  of  humanity,  and 
such  works  of  human  hands,  is  not  merely  fool- 
ish but  ruinous.  Idolatry,  in  a  refined  or  in  a 
grosser  sense,  brings  its  votaries  inevitably 
to  destruction.  But  that  people  which  is 
wholly  devoted  to  God,  is  blessed  in  all  its 
members,  and  increases  constantly  by  the  bless- 
ing of  that  God,  who  has  reserved  for  His  spe- 
cial dwelling  the  heavens  which  He  has  created, 
but  has  portioned  out  to  mankind  (Acts  xvii.  20) 
the  earth  which  He  has  created,  and  will  receive 
their  praise,  presented  to  Him  willingly  and  un- 
ceasingly by  the  members  of  His  Church,  who 
will  encourage  each  other  to  the  performance  of 
this  holy  and  blessed  service. 

4.  As  long  as  the  redemption  of  the  world  and 
its  reconciliation  with  God  remain  uncompleted, 
so  long  must  the  separation  between  God's  dwell- 
ing-place and  that  of  men  remain  in  actual  fact 
unremoved.  Heaven  and  earth  still  continue 
distinct,  and  the  believer  in  revelation  indulges 
no  illusions,  as  do  the  heathen,  concerning  this 
relation  and  its  future  conditions.  As  with  re- 
gard to  God's  being,  power,  and  will,  so  with 
regard  to  this  he  does  not  fondly  cherish  or  in- 
dulge any  ideas,  or  speculations,  or  visions  of 
his  own  fancy.  He  adheres  simply  and  entirely 
to  God's  word.  As  long  as  he  has  no  clear  word 
of  promise  he  knows  nothing  of  the  Church  which 
praises  God  eternally  in  heaven.  His  hopes  are 
directed  towards  the  possession  of  the  promised 
laud,  a  long  life  upon  earth,  God's  blessing  in 
the  increase  of  his  generation,  and  the  continued 
existence  of  God's  Church  in  the  world.  And 
even  though  the  prophetic  vision  and  announce- 
ment of  an  indestructible  personal  and  vital  com- 
munion of  believers  with  God,  or  even  of  the 
idea  of  the  resurrection,  have  been  presented  to 
him,  yet  their  appropriation  and  the  introduc- 
tion into  the  life  of  faith  enjoyed  by  the  Church 
remain  a  subject  of  anxious  thought,  upon  which, 
as  the  Psalms  show,  light  is  but  slowly  scattered, 
and  which  becomes  only  gradually  cleared  up  by 
successive  revelations. 

HOMILETICAL   AND   PRACTICAL. 

We  are  unworthy  of  any  glory.  God  is  worthy 

of  all ;   but  it  is  our  part  to  ascribe  it  to  Him. 

Faith  is  in  opposition  and  conflict  not  merely 
with  unbelief,  but  also  with  false  belief. — God  is 
never  weary  of  hearing,   helping,  and  blessing ; 


but  how  often  and  how  soon  do  men  cease  to 
pray,  to  trust,  and  to  give  thanks! — God  dwells 
in  heaven,  wouldst  thou  not  go  to  Him  ?  Now 
while  thou  livest,  seek  and  serve  Him  upon  earth, 
and  trust  His  mercy  and  truth. — The  Almighty, 
who  dwells  in  heaven,  has  given  the  earth  to  the 
children  of  men,  not  merely  as  a  residence  while 
they  live,  but  also  as  the  place  where  He  has  re- 
vealed Himself,  and  where  they  shall  serve  Him. 
The  relation  of  the  questions,  where  is  our  God  ? 
and,  who  is  our  God  ? 

Starke  :  There  is  no  idol  in  the  world  so 
great  as  inordinate  self-love.  Self-denial  thrusts 
this  god  from  its  throne. — God's  mercy  and  truth 
are  the  foundation  of  our  faith  and  hope,  and  of 
all  our  help  and  comfort. — There  is  no  child  of 
God  so  poor  and  forsaken  as  not  to  be  able  to 
point  with  his  finger  on  high,  and  say:  behold 
my  witness  is  in  heaven,  and  He  who  knows  me, 
on  high  (Job  xvi.  19).  Those  who  serve  idols 
are  much  more  liberal  in  devoting  their  sub- 
stance to  their  false  gods,  than  worshippers  of 
the  true  God  are,  in  giving  theirs  to  churches 
and  schools. — No  man's  curse  can  injure  him 
whom  God  blesses. — None  can  receive  God's 
blessing  but  those  who  fear  the  Lord. — God  is 
not  so  much  confined  to  heaven  as  to  be  shut  out 
from  the  government  of  the  world. — As  the  earth 
is  not  the  property  of  men,  but  they_liave  re- 
ceived it  from  the  great  God  only  as  a  trust,  they 
are  to  use  it,  as  not  abusing  it. — Do  good  while 
you  live  and  have  opportunity  ;  death  shuts  the 
mouth  from  speaking  and  the  baud  from  doing 
good. — Only  wait  a  little,  and  see  how  the  lofty 
speeches  of  God's  enemies  end.  They  are  surely 
followed  by  great  stillness,  by  eternal  silence. — 
Hallelujah!  Whowilljoin  in  the  song?  This 
harmonious  praise  on  earth  is  as  it  were  the 
prelude  to  the  heavenly  hallelujah  (Rev.  xix.  6). 

Frisch:  Let  the  living  not  neglect  to  do  what 
the  dead  can  no  longer  do.— G3tinger:  God  has 
given  the  earth  to  the  children  of  men,  especially 
for  this  end,  that  they  may  most  earnestly  devote 
their  short  and  transitory  lives  to  the  praise  of 
the  living  God,  and  not  to  that  of  dead  idols,  and 
thus  learn  that,  in  view  of  the  future  world,  the 
earth  fulfils  a  special  purpose,  and  that  is,  that 
God's  wisdom  may  be  glorified. — Rieger:  Urged 
by  the  fear  of  God,  men  must  cast  away  many 
natural  and  unnatural  grounds  of  hope,  but  for 
these  they  receive  a  rich  compensation  from 
God's  mercy  and  truth.  But,  unless  they  trust 
in  His  mercy  and  truth,  they  treat  our  beloved 
God  no  better  than  a  dumb  idol. — Tholock:  It 
is  the  curse  which  follows  all  false  belief  with 
regard  to  God,  that  man  in  a  manner,  becomes 
his  own  God. — Guenther:  Different  ages  have 
different  customs.  This  is  true  also  with  regard 
to  sin.  Its  essential  nature  is  always  the  same, 
departure  from  the  true  God,  but  the  forms  of  its 
manifestation  are  determined  by  the  circum- 
stances of  education  and  culture. — Diedrich: 
God's  Church  needs  the  help  of  her  King  against 
more  powerful  heathenism,  but  not  for  her  own 
merit,  or  that  she  should  receive  the  praise,  but 
only  for  the  sake  of  the  glory  of  God's  name. — 
Taube:  One  sad  consequence  of  the  fall  is  the 
band,  by  which  man,  separated  from  communion 
with  the  invisible  God,  lies  fettered  beneath  the 
influence  of  the  temporal  and  visible. 


PSALM  CXVI. 


571 


[Matt.  Henry:  Wherever  there  is  an  awful 
fear  of  God,  there  may  be  a  cheerful  faith  in 
Him.  They  that  reverence  His  word  may  rely 
upon  it. — Scott  :  When  conscious  unworthiness 
is  ready  to  extinguish  our  hopes,  we  have  a 
never-failing  plea,  and  we  may  entreat  the  Lord 
to  serve  and  bless  us,  for  the  glory  of  His  mercy 
and  truth  in  Jesus  Christ,  when  all  our  other 
arguments  are  silenced. — Barnes  :  It  is  always 
a  sufficient  answer  to  the  objections  which  are 


made  to  the  government  of  God,  as  if  He  had 
forsaken  His  people  in  bringing  affliction  on 
them,  and  leaving  them,  apparently  wuhout  in- 
terposition, to  poverty,  to  persecution  and  to 
tears,  that  He  is  "  in  the  heavens ; "  that  lie  rules 
there  and  everywhere;  that  He  has  His  own 
eternal  purposes ;  and  that  all  things  are  ruled 
in  accordance  with  His  will.  There  must,  there 
fore,  be  some  good  reason  why  events  occur  as 
they  actually  do. — J.  F.  M.]. 


PSALM  CXVI. 

1  I  love  the  Lord,  because  he  hath  heard 
My  voice  and  my  supplications. 

2  Because  he  hath  inclined  his  ear  unto  rue, 
Therefore  will  I  call  upon  him  as  long  as  I  live. 

3  The  sorrows  of  death  compassed  me, 
And  the  pains  of  hell  gat  hold  upon  me: 
I  found  trouble  and  sorrow. 

4  Then  called  I  upon  the  name  of  the  Lord; 

0  Lord,  I  beseech  thee,  deliver  my  soul. 

5  Gracious  is  the  Lord,  and  righteous; 
Yea  our  God  is  merciful. 

6  The  Lord  preserveth  the  simple : 

1  was  brought  low,  and  he  helped  me. 

7  Return  unto  thy  rest,  O  my  soul  ; 

For  the  Lord  hath  dealt  bountifully  with  thee. 

8  For  thou  hast  delivered  my  soul  from  death, 
Mine  eyes  from  tears, 

And  my  feet  from  falling. 

9  I  will  walk  before  the  Lord 
In  the  land  of  the  living. 

10  I  believed,  therefore  have  I  spoken: 
I  was  greatly  afflicted : 

11  I  said  in  my  haste, 
All  men  are  liars. 

12  What  shall  I  render  unto  the  Lord 
For  all  his  benefits  towards  me? 


13  I  will  take  the  cup  of  salvation. 
And  call  upon  the  name  of  the  Lord. 

14  I  will  pay  my  vows  unto  the  LORD 
Now  in  the  presence  of  all  his  people. 


572 


THE  FIFTH  BOOK  OF  PSALMS. 


15  Precious  in  the  sight  of  the  Lord 
Is  the  death  of  his  saints. 

16  O  Lord,  truly  I  am  thy  servant; 

I  am  thy  servant,  and  the  son  of  thy  handmaid 
Thou  hast  loosed  my  bonds. 

17  I  will  offer  to  thee  the  sacrifice  of  thanksgiving, 
And  will  call  upon  the  name  of  the  Lord. 

18  I  will  pay  my  vows  unto  the  Lord 
Now  in  the  presence  of  all  his  people, 

19  In  the  courts  of  the  Lord's  house, 
In  the  midst  of  thee,  O  Jerusalem. 


Praise  ye  the  Lord. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — This  is  not  a 
psalm  of  complaint  (Hupfeld),  but  the  song  of 
thanksgiving  of  an  Israelite  rescued  from 
death.  It  is  interspersed  with  fragments  of  his 
yearnings,  reflections,  complaints,  and  prayers 
in  that  time  of  peril.  It  is  penetrated  also  by 
the  refrain-like  utterance,  gradually  and  ever 
more  richly  unfolding  itself,  of  a  vow  to  proclaim 
with  praises,  now  after  his  deliverance,  the  name 
of  Jehovah,  whom  he  had  invoked  in  his  dis- 
tress; and  this  he  would  do  as  long  as  he  should 
live,  before  the  whole  people,  and  in  the  place 
of  God's  worship  in  Jerusalem.  Neither  the 
peculiar  nature  of  this  distress,  nor  the  position 
occupied  by  the  author,  nor  the  time  of  composi- 
tion, is  discoverable.  The  Psalm  however,  by 
the  strong  Aramaic  coloring  of  the  linguistic 
forms,  set  off  as  they  are  with  all  kinds  of  orna- 
ments (Delitzsch),  as  well  as  by  its  numerous 
passages  borrowed  from  Psalms  composed  before 
the  exile,  is  proved  to  belong  to  a  late  period. 
A  division  into  two  distinct  psalms,  vers.  1-9, 
10-19,  (Sept.  and  others)  is  not  justified  by  the 
character  of  the  poem.  [Perowne:  "The  Psalm 
is  an  evidence  of  the  truth  and  depth  of  the  re- 
ligious life  in  individuals  after  the  return  from 
the  Exile  ,  for  there  is  little  doubt  that  it  must 
be  assigned  to  that  period.  Many  words  and 
turns  of  phrases  remind  us  of  earlier  Psalms, 
and  especially  of  the  Psalms  of  David.  His 
words  must  have  laid  hold  in  no  common  degree 
of  the  hearts  of  those  who  were  heirs  of  his  faith, 
and  have  sustained  them  in  times  of  sorrow  and 
suffering,  and  nothing  would  be  more  natural 
than  that  later  poets  would  echo  his  strains,  and 
mingle  his  words  with  their  own  when  they 
poured  forth  their  pi-ayers  and  praises  before 
God."— J.  F.  M.]. 

Vers.  1-3.  I  love.  The  explanation:  It  is 
dear  to  me,  that  is  :  I  am  glad  or  like  to  see, 
I  rejoice,  that  thou,  etc.,  (Isaaki,  Aben  Ezra, 
Luther,  Geier,  De  Wette,  Hitzig),  is  possible  only 
if  we  assume  an  imitation  of  the  Greek,  and  so 
descend  to  a  very  late  period.  It  is  more  natu- 
ral to  suppose  that  the  object  is  omitted,  for  the 
same  anomaly  occurs  also  in  vers.  2  and  10,  and 
therefore  characterizes  the  style  <>f  the  Psalmist. 
This  object  is  naturally  Jehovah,  not  grammati- 
cally but  logically  (Kimchi,  Calvin,  Grotius, 
Stier,  Hengst.,  Del.),  and  therefore  it  is  not  ne- 
cessary to  transpose  that  word  (Hupfeld).     The 


change  also  in  ver.  3,  by  which  "H^D  nets  (Hup- 
feld) is  put  for  'T!^?  oppressions,  straits,  [E.  V.: 
pains]  is  not  demanded,  although  on  account  of 
the  affinity  with  Ps.  xviii.  2,  it  is  not  to  be  ut- 
terly slighted. 

[Ver.  5.  Perowne:  "Instead  of  saying  directly, 
'Jehovah  answered  me,'  he  magnifies  those  attri- 
butes of  God,  which,  from  the  days  of  His  won- 
derful self-revelation  to  Moses  (Ex.  xxxiv.  6),  had 
been  the  joy  and  consolation  of  every  tried  and 
trusting  heart.  Ver.  7:  The  deliverance  vouchsafed 
in  answer  to  prayer  stills  the  tumult  of  the  soul. 
Th&rest  is  the  rest  of  confidence  in  God."-J.F.M.] 

Vers.  10,  11.  The  words  of  ver.  10  are  in  2  Cor. 
iv.  13,  after  the  Sept.,  employed  to  express  the 
sense  :  kiriarevaa,  did  i'kaArjaa.  But  this  does  not 
compel  us  to  give  the  same  translation  here  (Luth. 
and  others,  Hengst.),  and  to  understand  the 
words  as  a  confession  expressive  of  belief  in  the 
mercy  and  help  of  God,  and  to  refer  the  other 
member  of  the  verse  to  the  circumstances  or  con- 
sequences of  that  confession.  The  words  and 
their  connection  are  obscure.  The  second  mem- 
ber is  most  simply  viewed  as  expressing  what  is 
spoken.  It  is  not  admissible  to  take  '3  as  mean- 
ing even  if  or  although  (Rosenmiiller,  De  Wette). 
To  explain  it  as  equivalent  to  :  than  that  (Hitzig) 
would  make  the  poet  say,  that  his  trust  was 
greater  than  that  he  could  declare  it.  But  this 
thought  would  then  be  very  obscurely  expressed. 
It  is  better  to  explain  :  I  have  believed  and  do  be- 
lieve henceforth,  when  I  speak,  that  is,  have  to 
speak,  must  speak  (Delitzsch).  Ver.  10  would 
then  contain  the  result  of  what  was  experienced, 
and  ver.  11  would  recall  the  time  when  he,  aban- 
doned by  all  those  from  whom  he  expected  assist- 
ance and  help,  experienced  the  truth  and  faith- 
fulness of  God.'  [Dr.  Moll  accordingly  renders: 
I  trust,  when  I  must  say  :  "lam  greatly  bowed 
down,"' I  said  in  my  terror:  "all  men  are  liars." 
The  following  rendering  with  its  accompanying 
exposition,  taken  from  Dr.  Alexander,  seems  to  me 
to  be  the  best,  because  it  gives  substantially  the 
same  idea  as  that  conveyed  in  the  citation  made, 
and  because  it  adopts  the  most  frequent  meaning 
of  \3 :  "I  believed,  for  (this)  /  speak :  I  teas 
afflicted  greatly.  I  must  have  exercised  faith,  or 
I  could  not  thus  have  spoken.  The  Sept.  version, 
retained  in  the  New  Testament  (2  Cor.  iv.  13), 
clothes  the  same  idea  in  a  different  form,  /  be- 
lieved, therefore  have  I  spoken.  It  was  because  his 
faith  enabled  him  to  speak,  so  that  his  speaking 
was  a  proof  of  faith. — I  said  in  my  terror  all  man- 


PSALM  CXVI. 


573 


kind  are  false.  The  form  of  expression  in  the 
first  clause  is  borrowed  from  Ps.  xxxi.  -'■'<.  But 
instead  of  being  a  confession  of  error,  it  is  here 
rather  a  profession  of  faith.  The  proposition  ; 
all  mankind  are  false,  i.  e.,  not  to  be  trusted  or 
relied  upon,  implies  as  its  complement  or  con- 
verse that  therefore  God  alono  is  to  be  trusted. 
See  the  same  contrast  stated  more  explicitly  in 
Ps.  cxviii.  8,  and  comp.  Ps.  lxii.  9,  10;  cviii.  13; 
cxlvi.  3,  4."— J.  F.  M.] 

•Vers.  13,  14.  The  figure  of  the  cup  of  salva- 
tion, or  the  cup  of  deliverance,  is  perhaps  taken 
from  the  cup  of  thanksgiving  for  the  deliverance 
from  Egypt,  drunk  at  the  paschal  meal.  Ver.  18, 
especially,  favors  this  view.  The  allusion  made 
by  Gesetiius  and  [Itipfeld  to  the  fact  that  among 
the  Arabs  the  cup  was  the  symbol  of  fortune,  does 
not  explain  the  lifting  up  of  thin  cup  in  connec- 
tion with  the  proclamation  and  praise  of  God's 
name.  [Peuownk:  "  Many  see  in  the  words  an 
allusion  to  the  cup  of  blessing,  at  the  Paschal 
meal  (Mitt.  xxvi.  27),  and  this  would  accord 
with  the  sacrificial  language  of  vers.  14,  17.  It 
is  true  that  there  is  no  evidence  of  any  such  cus- 
tom at  the  celebration  of  the  Passover  in  the 
Old  Testament,  but,  as  the  custom  existed  in  our 
Lord's  time,  the  only  question  is,  as  to  the  time 
of  its  introduction.  If  it  was  introduced  short- 
ly after  the  Exile  this  Psalm  may  very  well 
allude  to  it."  Dr.  Moll  renders  the  whole  verse, 
"  I  will  raise  the  cup  of  salvation,  and  proclaim 
the  name  of  the  Lord."  E.  V.  renders  "  call 
upon  the  name."  Probably  both  senses  are  in- 
cluded, according  to  the  remark  of  Delitzsch  that 
the  expression  is  the  usual  one  for  invoking  and 
proclaiming  publicly  God's  name.  Ver.  14  b 
(as  likewise  18  b)  should  be  translated  :  "  Let 
me  (do  so)  in  the  presence  of  all  his  people." — 
J.  F.  M.] 

Vers.  15,  16.  Ver.  1 5  is  said  to  have  been  sung 
by  Babylas,  bishop  of  Antioch,  when  he  was  be- 
ing led  forth  to  death  under  the  emperor  Decius. 
The  Apostolical  Constitutions,  vi.  30,  recommend 
the  chanting  of  the  same  verse,  along  with  others 
from  the  Psalms,  at  the  funeral  solemnities  of 
those  who  have  died  in* faith  (Augusti,  Dcnkwur- 
digkeit,  ix.  563).  [In  ver.  16  a.  the  true  ren- 
dering is:  Ah  now  Jehovah  I*  for  I  am  thy  ser- 
vant. Alexander:  "The  expression  of  entreaty 
at  t he  beginning  has  reference  to  something  not 
expressed,  though  easily  supplied,  namely,  per- 
mission thus  to  express  his  gratitude. "-J.  F.  M.]. 

DOCTRINAL   AND    ETHICAL. 

1.  Our  love  to  God  is  essentially  a  reciprocal 
love,  as  being  a  grateful  return  for  the  love  ac- 
tually bestowed  upon  us  (1  John  iv.  19;  Ps. 
xviii.  2),  and  is  expressed  in  the  readiness,  ex- 
hibited by  those  whom  He  has  delivered,  to 
devote  themselves   to   His   name  while  they  live, 

*  [TUX  (here  for  X3X).    In  regard  to  its  composition  and 

T  T  TT 

intensity  of  expression,  see  Ewald  Qr.  \  2G2,  Boettcher,  \  9G7, 

B.    It  is  unnecessary  to  assume  that  the  7  in  the  last  word 

of  the  verse  is  the  *iirn  of  the  accusative.  It  is  often  as- 
sumed as  an  imitation  of  the  Aramaic  without  the  least  ne- 
cessity, as  by  Eupfeld  in  Ps.  ixxiii.  is,  where  see  the  addi- 
tion, It  is  better  to  regard  the  noun  to  which  it  is  joined  as 
the  indirect  object.  Sec  Green,  Gr.  3  272,  2,  a.  For  the 
other  view  see  Ewald,  \  277  e. — J.  F.  M.J. 


to  invoke  and  proclaim  Him  all  their  days, 
whether  by  praying,  thanking,  confessing,  or 
instructing,  and  to  fix  their  whole  trust  and  all 
their  hopes  upon  God  alone,  and  no  longer  upon 
men. 

2.  It  reflects  no  dishonor  upon  one  who  has 
been  blessed  and  saved,  to  recall  his  former 
temptations,  cares,  and  complaints,  as  well  as  the 
misery  and  distress  which  be  endured,  and  his 
natural  helplessness.  It  rather  tends  to  the  sal-  ' 
vation  of  himself  and  others,  if  he,  before  God, 
and  in  the  Church,  calls  this  weakness  to  re- 
membrance with  humility,  and  thankfully  con- 
fesses what  God  has  done  for  his  soul.  It  helps, 
at  the  same  time,  to  fix  him  more  firmly  in  a 
state  of  grace,  and  serves  as  a  defence  against 
the  danger  of  relapsing  into  his  former  weakness. 

3.  When  we  earnestly  endeavor  to  pay  our 
vows  to  the  Most  High,  we  must  bear  in  mind, 
that  we  have  not  the  power  to  return  His  bene- 
fits. And  when  we  reflect  how  far  our  practice 
falls  below  our  obligations,  we  are  not  to  infer 
that  we  are  released  from  our  responsibility,  but 
are  to  be  urged  to  employ  only  the  more  zeal- 
ously and  conscientiously,  the  means  of  salvation 
ami  grace  which  God  affords  in  the  Church  and 
in  the  ordinances  of  her  service.  We  are  strong- 
ly encouraged  to  this  by  the  assurance  that  God 
has  an  earnest  care  over  our  lives,  and  that  they 
have  a  value  in  His  sight;  that,  therefore,  He 
keeps  watch  over  His  chosen,  and  protects  His 
saints,  in  order  that  they,  as  His  servants,  should 
serve  Him,  for  their  own  salvation,  for  His  glory, 
and  for  the  building  up  of  the  Church. 

HOMILETICAL   AND   PRACTICAL. 

God  bestows  upon  us  so  many  blessings  that 
none  of  us  can  return  them  to  Him  ;  and  He  asks 
nothing  in  exchange  but  our  love. — If  we  love 
God  sincerely,  we  will  trust  in  Him  implicitly  in 
our  times  of  need,  will  give  Hun  thanks  for  His 
help,  and  serve  Him  in  His  Church. — It  is  not 
equally  well  with  us  at  all  times;  but  we  are 
blessed  indeed  if  we,  with  God's  help,  have  hap- 
pily overcome  the  evil  days,  not  merely  of  earthly 
calamity  and  outward  danger,  but  also  of  spirit- 
ual weakness  and  inward  trial. — Our  life  has  a 
value  in  God's  sight.  Do  we  employ  it  to  His 
praise? — Wouldst  thou  come  to  thy  rest?  Cling 
always  to  God  with  simplicity  of  heart. 

Starke:  Who  would  be  saved  from  despair 
when  the  tempest  rages  in  the  poor  conscience, 
if  God  would  not  deliver? — He  who  can  pray  in 
distress  and  trials  has  gained  half  the  victory; 
but  this  it  is  hard  to  do. — Childlike  simplicity  has 
powerful  protection  from  God,  and  therefore  also 
have  believing  souls. — Far  from  the  world  is  rest; 
far  from  God  is  unrest. — We  can  never  learn  bet- 
ter what  men  are  than  in  times  of  great  distress, 
when  we  most  need  their  help. — If  the  death  of 
God's  saints  is  precious  in  His  sight,  He  will 
know  the  right  time  to  avenge  it  on  those  who 
have  poured  out  their  blood  as  water. — The  true 
application  of  redemption  consists  in  a  life  spent 
in  obedience  to  God,  in  His  kingdom,  and  in  His 
service. 

Selnecker:  God's  love  to  me  and  mine  to 
Him  are  here  brought  together. — Believing,  the 
confession  of  our  belief,  and  suffering,  are  mutu- 


574 


THE  FIFTH  BOOK  OF  PSALMS. 


ally  connected. — Frisch:  Receive  with  thanks- 
giving what  you  must  else  receive  whether  you 
are  thankful  for  it  or  uot.  Remember  (1)  that 
this  cup  comes  from  the  hand  of  the  Lord;  (2) 
that  it  has  been  filled  for  many  saints  and  be- 
loved ones  of  God  before  you;  (3)  that  it  is  not 
dealt  out  at  random,  but  that  all  that  you  are  to 
drink  has  been  carefully  measured;  (4)  that  it 
is  not  a  cup  of  wrath  or  intoxication,  but  rather 
a  cup  of  salvation;  (5)  that,  after  the  cup  of  af- 
fliction, comes  the  cup  of  rejoicing.— Stier:  A 
joyful  testimony  to  the  confidence  of  God's  saints 
in  Christ,  who  die  and  yet  live. — Tholuck:  A 
sincere  prayer  of  gratitude  i3  to  the  Lord  the 
most  pleasing  sacrifice. — Guenther:  It  is  a 
wonderful  mystery  in  the  relationship  in  which 
men  stand  to  God  as  His  children,  that  the  more 
they  give  thanks,  the  more  they  have  to  be 
thankful  for,  and  thus  receive  the  more  good. — 
Dieurich:  We  have  all  been  raised  from  death 
and  hell  by  God's  mercy  helping  us;  therefore 
do  we  love  and  praise  Him,  and  find  described  in 
this  Psalm  our  own  experience. — Lean  much  on 
God's  help,  and  thou  wilt  learn  what  He  is; 
avail  thyself  of  it  much,  yea,  even  to  the  utmost; 
have  recourse  to  Him  in  order  that  thou  mayest 
be  purified  and  quickened,  and  thou  wilt  expe- 
rience who  and  what  kind  of  a  God  He  is. — 
Taube:    All   true   thanksgiving    and    songs   of 


praise  have  their  final  result  in  an  upright  walk 
before  the  Lord.  If  the  feet  stand  again  upright 
through  Him,  they  should  also  run  in  His  ways, 
and  walk  according  to  His  precepts  and  laws. 

[Bp.  Patrick:  The  very  bonds  which  Thou 
hast  loosed  shall  tie  me  faster  to  Thee. 

Matt.  Henry:  As  long  as  we  continue  living, 
we  must  continue  praying;  this  breath  we  must 
breathe  till  we  breathe  our  last;  because  then 
we  shall  take  our  leave  of  it,  and  till  then  we 
shall  have  occasion  for  it. —God's  people  are 
never  brought  so  low  but  that  the  everlasting 
arms  are  under  them,  and  they  cannot  sink  who 
are  thus  sustained. — Quiet  thyself  and  then  en- 
joy thyself:  God  has  dealt  kindly  with  thee,  and 
thou  needest  never  fear  that  He  will  deal  hardly 
with  thee. — I  know  no  word  more  proper  to  close 
our  eyes  with  at  night,  when  we  go  to  sleep,  nor  to 
close  them  with  at  death,  that  long  sleep,  than 
this:  Return  unto  thy  rest,  0 my  soul. — The  land  of 
the  living  is  a  land  of  mercy,  which  we  ought  to  be 
thankful  for:  it  is  a  land  of  opportunity,  which 
we  should  improve.  If  God  has  delivered  our 
soul  from  death,  we  must  walk  before  Him. 
Our  new  life  must  be  a  new  life  indeed. 

Barnes:  What  does  not  the  world  owe,  and 
the  cause  of  religion  owe,  to  such  scenes  as  oc- 
curred on  the  death-beds  of  Baxter,  and  Thomas 
Scott,  and  Halyburton,  and  Payson ! — J.  F.  M.] 


PSALM  CXVII. 

1  Oh  praise  the  Lord,  all  ye  nations : 
Praise  Him,  all  ye  people. 

2  For  His  merciful  kindness  is  great  toward  us : 
And  the  truth  of  the  Lord  endureth  for  ever. 


Praise  ye  the  Lord. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — This  Psalm, 
which  occupies  exactly  the  middle  place  in  the 
Holy  Scriptures,  is  the  shortest,  as  far  as  words 
are  concerned,  but  is  highly  important  in  its  Mes- 
sianic meaning.  It  contains  the  lyrical  expres- 
sion of  the  consciousness  of  the  Old  Testament 
Church,  (1)  that  it  was  the  object  of  the  special 
and  everlasting  care  of  God;  (2)  that  the 
i'ormer  proceeded  from  His  mercy,  the  latter 
from  His  truth;  (3)  that  for  this  very  reason 
(not  Israel,  but)  Jehovah  is  the  worthy  object  of 
praise  for  all  peoples.  The  truth  that  all  nations 
should  yet  worship  Jehovah,  as  the  God  who  has 
revealed  Himself  to  the  world  by  means  of  what 
He  did  for  Israel,  is  unfolded  by  the  Apostle 
Paul  (Rom.  xv.  11)  from  the  germs  herein 
contained.     The  special  occasion  of  the  compo- 


sition of  the  Psalm  cannot  be  ascertained.  The 
supposition  (Hitzig)  that  it  was  the  victory  of 
which  the  preceding  and  following  Psalms  are 
supposed  to  treat,  has  nothing  for  its  support. 
The  style  is  liturgical,  and  therefore  this  is  often 
called  a  Temple-Psalm,  sung  either  at  the  begin- 
ning or  at  the  end  of  the  service  (Rosenm  filler), 
or,  by  separate  choirs  or  by  the  whole  people, 
in  the  interval  between  longer  psalms  (Knapp). 
Many  MSS.  and  editions  annex  it  to  the  follow- 
ing Psalm. 

Instead  of  the  Heb.  form  m'3X,   Gen.  xxv.  16, 
Numb.  xxv.  15,   the   Cliald.  form    D'SN*    occurs 


[*  May  this  not  have  been  an  alternative  Heb.  form  less  fre- 
quently   used?       So  Greeu,  Gr.  $  200  c.      Boettcher,    Gr.  a 

642,  note  I.,  thinks  that  D^xS'Sd  ought  to   be  read.     Pe- 

•  \  :        t 
rowne  calls  this  latter  word  another  and  more  frequent  form 
ofr\V3X-     It  is,  of  course,  an  eutireiy  different   woid.— J. 

F.  M.]   " 


rsALM  cxvin. 


here  in  ver  1.  The  closing  word  of  the  same 
verse,  oVljH,  does  not  further  define  "<3J  (Luther) 
but  is  the  predicate  of  flDK  (Sept.). — "Mercy 
and  truth  are  the  two  divine  forces  which,  once 
unveiled  and  unfolded  in  Israel,  shall  go  forth  from 
Israel  and  overcome  tie  world"  (Del.).  The 
heathen  are  called  upon  to  praise  the  Lord  on 
account  of  His  great  deeds  in  behalf  of  Israel  in 
Ps.  xlvii.  2;  lxvi.  8;  xcviii.  4  (Ueugsteuberg). 

[DeLITZSCH:  "  D'U~72)  are  all  nations  without 
distinction.     D,3X7~73  are  all  nations  without 

■    \  .  T 

exception." — J.  F.'  M.] 

HOMrLETICAL    AND    PRACTICAL. 

What  God  does  in  His  Church  tends  to  the 
good  of  the  world. — The  expectation  of  salvation 
for  all  peoples:  (1)  whither  it  is  directed;  (2) 
on  what  it  is  based;  {?>)  by  what  means  it  may 
be  realized. — The  worship  of  God  on  earth:  (1) 
its  meaning;  (2)  the  place  where  it  is  to  be  of- 
fered; (3)  its  elements  and  mode. — The  influence 
of  God's  mercy,  as  a  means  of  preserving  and 
extending  His  Church  among  all  nations,  in  ac- 


cordance with  His  eternal  truth  and  faithful- 
ness. 

Starke:  Others  may  praise  and  boast  of  the 
glory  of  the  world ;  let  Christians  praise  God's 
mercy  and  truth. — Where  God's  priceless  mercy 
is  rightly  understood,  there  follows  a  hallelujah 
to  God  the  Lord. — Riegeu:  Any  Jewish  child 
could  learn  this  little  Psalm  by  rote,  but  when 
it  comes  to  be  fulfilled,  it  is  just  as  hard  for  that 
nation  to  learn  it  inwardly. — Diedrich:  Mercy 
and  truth  are  the  deepest  need  of  mankind;  let 
them  then  praise  Him  who  answers  such  a  need. 
— Taubb:  When  we  read  of  mercy,  that  it  is 
powerful,  and  of  truth  that  it  is  eternal,  we  are 
told  to  look  for  a  royal  march  of  victory  through 
the  world.  But.  there  is  much  to  be  overcome,  not 
only  in  the  hearts  of  heathen  before  they  are 
brought  from  raging  to  praising,  but  also  in  the 
hearts  of  the  Jews,  before  they  become  willing 
instruments  of  the  divine  counsels  and  embrace 
the  far-reaching  love  of  God. 

[Matt.  Henry:  The  tidings  of  the  gospel  be- 
ing sent  to  all  nations  should  give  them  cause  to 
praise  God;  the  institution  of  gospel  ordinances 
would  give  leave  and  opportunity  to  praise  God, 
and  the  power  of  gospel-grace  would  give  them 
hearts  to  praise  Him. — J.  F.  M.] 


PSALM  CXVIII. 

1  O  give  thanks  unto  the  Lord  ; 

For  he  is  good :  because  his  mercy  endureth  for  ever 

2  Lot  Israel  now  say, 

That  His  mercy  endureth  for  ever. 

3  Let  the  house  of  Aaron  now  say, 
That  his  mercy  endureth  for  ever. 

4  Let  them  now  that  fear  the  Lord  say, 
That  his  mercy  endureth  for  ever. 

5  I  called  upon  the  Lord  in  distress: 

The  Lord  answered  me,  and  set  me  in  a  large  place. 

6  The  Loud  is  on  my  sicie; 

I  will  not  fear:  what  can  man  do  unto  me? 

7  The  Lord  taketh  my  part  with  them  that  help  mc: 
Therefore  shall  I  see  my  desire  upon  them  that  hate  me. 

8  It  is  better  to  trust  in  the  Lord 
Than  to  put  confidence  in  man. 

9  It  is  better  to  trust  in  the  Lord 
Than  to  put  confidence  in  princes. 

10  All  nations  compassed  me  about: 

But  in  the  name  of  the  Lord  will  I  destroy  them. 

11  They  compassed  me  about  ;  yea,  they  compassed  me  about: 
But  in  the  name  of  the  Lord  I  will  destroy  them. 


576 


THE  FIFTH  BOOK  OF  PSALMS. 


12  They  compassed  me  about  like  bees; 
They  are  quenched  as  the  fire  of  thorns  : 

For  in  the  name  of  the  Lord  I  will  destroy  them. 

13  Thou  hast  thrust  sore  at  me  that  I  might  fall: 
Bat  the  Lord  helped  me. 

14  The  Lord  is  my  strength  and  song, 
And  is  become  my  salvation. 

15  The  voice  of  rejoicing  and  salvation  is  in  the  tabernacles  of  the  righteous : 
The  right  hand  of  the  Lord  doeth  valiantly. 

16  The  right  hand  of  the  Lord  is  exalted : 
The  right  hand  of  the  Lord  doeth  valiantly. 

17  I  shall  not  die,  but  live, 

And  declare  the  works  of  the  Lord. 

18  The  Lord  hath  chastened  me  sore : 

But  he  hath  not  given  me  over  unto  death. 

19  Open  to  me  the  gates  of  righteousness : 

I  will  go  into  them,  and  I  will  praise  the  Lord: 

20  This  gate  of  the  Lord, 

Into  which  the  righteous  shall  enter. 

21  I  will  praise  thee  :  for  thou  hast  heard  me, 
And  art  become  my  salvation. 

22  The  stone  which  the  builders  refused 

Is  become  the  head  stone  of  the  corner. 

23  This  is  the  Lord's  doing  ; 
It  is  marvellous  in  our  eyes. 

24  This  is  the  day  which  the  Lord  hath  made  ; 
We  will  rejoice  and  be  glad  in  it. 

25  Save  now,  I  beseech  thee,  O  Lord  : 

O  Lord,  I  beseech  thee,  send  now  prosperity, 

26  Blessed  he  he  that  cometh  in  the  name  of  the  Lord  : 
We  have  blessed  you  out  of  the  house  of  the  Lord. 

27  God  is  the  Lord,  which  hath  shewed  us  light : 
Bind  the  sacrifice  with  cords, 

Even  unto  the  horns  of  the  altar. 

28  Thou  art  my  God,  and  I  .will  praise  thee ; 
Thou  art  my  God,  I  will  exalt  thee. 

29  O  give  thanks  unto  the  Lord  ;  for  he  is  good  : 
For  his  mercy  endureth  for  ever. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — The  Psalm  be- 
gins with  an  exhortation,  of  an  altogether  litur- 
gical character,  to  offer  thanksgiving  to  Jehovah 
in  acknowledgment,  of  His  mercy  (vers.  1-4). 
It  is  addressed  to  the  whole  Church,  its  priests, 
and  its  members.  In  the  next  strophe  the 
Psalmist,  because  he  had  himself  experienced 
the  help  of  the  Hearer  of  prayer,  praises  joyful- 
ly the  security  of  those  who  do  not  seek  refuge 
in  men,  even  in  princes,  but  confidently  seek  it 
in  God.  This  passage  is  interspersed  with  sen- 
tences repeated  like  a  refrain  (vers.  5-9).  Con- 
fidence of  victory  in  the  name  of  Jehovah  over 
enemies  that  have  risen  up  all  around  him  is 
then  boldly  expressed  (vers.  10-12).     And  lastly 


he  celebrates  the  power  of  Jehovah,  who  has 
helped  and  will  help,  and  vows  that  he  will  pro- 
claim His  doings,  because  he  has  been  delivered 
by  Him  (vers.  18-18).  Then  follows  a  command 
to  open  the  temple-gates  that  the  just  may  enter 
to  praise  Jehovah  ;  for  He  had  actually  heard 
and  answered  prayer,  and  made  the  stone,  re- 
jected as  useless  by  the  builders,  the  corner 
stone,  and  that  in  a  wonderful  manner  (vers.  19 
-23).  This  is  succeeded  by  a  demand  for  solemn 
rejoicing  on  the  feast-day,  with  the  usual  prayers 
and  blessings,  and  for  the  offering  of  the  sacri- 
fice (vers.  24-26).  The  Psalm  then  closes  with 
a  profession  of  faith  made  to  God,  and  a  vow  of 
thanksgiving,  returning  to  the  mode  of  expres- 
sion employed  in  the  opening  sentence  (vers. 
27-28.) 

This  is  unmistakably  a  Temple-Song.     Several 


PSALM  CXVIII. 


577 


expressions  seem  to  allude  to  a  particular  feast, 
with  its  peculiar  prayers  and  sacrifices. — One 
feels  tempted  to  assign  the  several  strophes  to 
the  several  divisions  of  the  congregation,  priests 
or  people,  who  were  marching  up  to  the  temple, 
or  welcoming  the  festal  train,  or  preparing  the 
sacrifice,  or  praising  God.  But  there  are  no 
convincing  grounds  to  enable  us  to  pronounce 
decisively  upon  the  special  event,  even  if  there 
is  no  reason  to  deny  a  definite  historical  situation 
and  occasion  for  the  composition  (Hupfeld). 
There  is  no  need  of  going  down  to  the  Macca- 
baean  period  in  order  to  establish  a  connection 
with  the  inauguration  of  Simon  (Veuema,  De 
Wette,  Rosenmuller),  or  with  Judas  Macca- 
baeus  after  the  victory  over  Jtficanor  (Hesse), 
or  with  the  rescue  of  King  Demetrius  II.,  by  the 
help  of  the  despised  Jews,  from  the  uprising  in 
Antioch,  1  Mace.  xi.  44  fF.  (Olshausen),  or  with 
the  return  of  Jonathan  from  his  victorious  cam- 
paign, 1  Mace.  xi.  74  (Flitzig).  The  period  suc- 
ceeding the  return  from  Exile  affords  a  more 
suitable  occasion,  and,  siuce  vers.  19,  20  pre- 
suppose the  completion  of  the  Temple,  this 
occasion  could  not  have  been  the  Feast  of  Taber- 
nacles in  the  seventh  month  of  the  first  year 
after  the  return,  Ezra  iii.  1-4  (Ewald),  or  the 
laying  of  the  foundation-stone  of  the  Temple  in 
the  second  month  of  the  second  year,  Ezra  iii. 
8  f.  (Hengst.),  but  either  the  dedication  of  the 
completed  Temple  in  the  twelfth  month  of  the 
sixth  year  of  Darius,  Ezra  viii.  15  if.  (Del.),  or 
the  first  complete  celebration,  according  to  the 
legal  ceremonies,  of  the  Feast  of  Tabernacles, 
Neh.  viii.  14  flf.  (Stier). 

[Perowne  adopts  this  last  view.  He  thus 
sums  up  the  arguments  in  its  favor,  mainly 
following  the  discussion  by  Delitzsch,  from 
whom  most  of  the  remarks  given  above  are 
also  taken:  ,;1.  The  use  of  the  Psalm  in 
the  ritual  of  the  Second  Temple  leads  to  the 
conclusion  that  it  was  originally  composed  for 
the  Feast  of  Tabernacles.  For  the  words  of  the 
25th  verse  were  sung  during  the  feast,  when  the 
altar  of  burnt-offering  was  solemnly  compassed, 
that  is,  once  on  each  of  the  first  six  days  of  t lie 
feast,  and  seven  times  on  the  seventh  day.  This 
day  was  called  'the  great  Hosanna'  (save  now, 
ver.  25),  and  not  only  the  prayers  for  the  feast, 
but  even  the  branches  of  trees,  including  the 
myrtles  which  were  attached  to  the  palm- 
branches,  were  called  '  Hosannas.'  Further, 
although  the  Psalm  itself  contains  do  allusion 
to  any  of  the  national  feasts,  the  word  'tents,' 
in  ver.  15,  at  least  accords  very  well  with  the 
Feast  of  Tabernacles.  2.  In  the  second  place, 
it  seems  equally  clear  that  the  Psalm  supposes 
the  completion  of  the  Temple.  The  language  of 
vers.  1'.),  20  ...  .  and  the  figure  employed  in 
ver.  22  ...  .  cannot  be  easily  explained  on  any 
other  supposition.  The  allusions  in  vers.  8-12 
to  the  deceitfuluess  of  human  help  and  the  favor 
of  princes,  as  well  as  to  the  active  interference 
of  troublesome  enemies,  are  exactly  in  accord- 
ance with  all  that  wc  read  of  the  circumstances 
connected  with  the  rebuilding  of  the  Temple. 
The  most  probable  conclusion,  therefore,  is,  that 
the  Psalm  was  composed  for  the  first  celebration 
of  the  Feast  of  Tabernacles,  after  the  comple 
tion  of  the  Second  Temple." — J.  F.  M] 
37 


The  Messianic  interpretation  (the  Rabbins 
and  most  of  the  ancients)  is  based  especially 
upon  vers.  22  and  25,  '-Hi,  and  confounds  the 
application  of  the  Psalm  with  the  original  sense. 
To  seek,  in  addition,  a  three-fold  prophetic  sense 
(Stier),  is  at  variance  with  the  principles  of  a 
sound  interpretation.  Luther:  "This  is  my 
Psalm,  which  I  love.  Although  the  whole  of  the 
Psalter,  and  of  Holy  Scripture  itself,  which  is 
my  only  consolation  in  life,  are  also  dear  to  me, 
yet  I  have  chosen  this  Psalm  particularly  to  be 
called  and  to  be  mine ;  for  it  has  often  deserved 
my  love,  and  helped  me  out  of  many  deep  distress- 
es, when  neither  emperor,  nor  kings,  nor  the  wise 
and  prudent,  nor  saints,  could  have  helped  me." 

[In  the  second  member  of  each  of  the  vers. 
2,  3,  4,  the  translation,  "for  His  mercy,  etc.,"  is 
most  favored. — J.  F.  M.] 

Ver.  5.  Through  the  wide  expanse  [E. 
V.,  and  set  me  in  a  large  place],  that  is,  from  His 
lofty  heavens  (Ps.  xx.  7).  Put  it  is  admissible 
also  to  translate:  with  the  wide  space=freedom 
(Olshausen),  or  to  suppose  a  pregnant  construc- 
tion: by  setting  me  in  a  large  place  (most). 
Instead  of  Jah  at  the  end  of  ver.  5  b,  there  is  a 
reading  recognized  also  by  the  Masora  (comp. 
Baer,  Psalterium,  p.  132),  according  to  which 
the  PP,  which  expresses  the  utmost  degree  of  any 
condition,  is  to  be  read  as  the  final  syllable  of 
the  preceding  word  (comp.  Jer.  ii.  31).  If  this 
be  correct,  boundless  space  would  then  be  de- 
scribed. But  the  usual  pointing,  having  the  first 
member  of  the  verse  in  view,  is  to  be  preferred. 

Ver.  6  is  related  to  Ps.  lvi.  10,  and  ver.  7  to 
Ps.  liv.  6.  Accordingly,  the  meaning  is  not,  that 
Jehovah  was  one  among  many  helpers,  but  that 
He  was  the  One,  who  surpassed  all  others.  In 
an  historical  connection  the  passage  may  allude 
to  the  hostile  efforts  of  the  Samaritans  and  the 
Satraps  during  the  building  of  the  Temple, 
while  the  contrast  which  is  drawn  between  the 
confidence  placed  in  man  and  that  placed  in  God, 
may  bear  some  allusion  to  the  fact,  that  the 
work,  begun  under  Cyrus  and  already  brought 
into  suspicion  under  Pseudomerdis,  was  inter- 
dicted under  Cambyses,  and  not  resumed  until 
the  accession  of  Darius  (Del.). 

Ver.  10.  We  ought  perhaps  to  translate: 
"ward  off"  (Sept.  and  others),  instead  of  "hew 
in  pieces"  [E.  V.,  destroy],  since  the  Hebrew 
word  means  literally:  to  cut  off  (Hupfeld).  But 
it  is  scarcely  to  be  supposed-  that  this  action 
was  a  token  of  violent  subjection  (1  Sam.  xviii. 
25;  2  Sam.  iii.  14  ;  Josephus  Ant.  xiii.  9,  1  ;  ii. 
3;)  and  mentioned  with  allusion  to  the  sign 
which  distinguished  the  Jew  and  the  Gentile, 
Gal.  v.  12;  Phil.  iii.  2  (J.  II.  Mich.,  Hengst.). 
Such  a  translation  is  held  to  be  possible  from  a 
comparison  with  the  Arabic,  so  that  there  is  no 

need  of  changing  oVoX  into  dS'JX  (Hupfeld). 
[ALEXA.vnr.i:  :  The  construction  of  the  last  clause 
IS  unusual  and  doubtful  ....  Perhaps  tiiebest 
solution  is  the  one  afforded  by  the  Hebrew  usage 
of  suppressing  the  principal  verb  in  oaths  or 
solemn  affirmations.  .  .  .  The  sense  will  then 
be:  in  the  name  of  Jehovah  (1  swear  or  solemnly 
affirm)  that  I  will  cut  them  off." 

Vers.  19-23.  Gates  of  righteousness  are 
identical  with  the  gate  of  Jehovah,  ver.  20,  by 


578 


THE  FIFTH  BOOK  OF  PSALMS. 


which  the  righteous,  that  is,  the  Israelites,  en- 
tered into  the  outer  court  of  the  Temple  on  the 
eastern  side,  it  alone  being  accessible  to  them. 
There  is  not  the  slightest  occasion  to  abandon 
this  local  designation,  and  to  regard  it  as  a  figu- 
rative expression  (Hupfeld)  for  turning  to  God, 
or  to  import  into  it  religious  and  theological 
notions  of  righteousness  (older  and  recent  ex- 
positors with  all  possible  references).  For  in 
ver.  27  religious  rites  are  expressly  spoken  of.  It 
is  only  through  the  symbolical  significance  and 
the  typical  aspect  which  all  of  these  had  in  Israel 
that  they  contained  the  germs  of  a  higher  develop- 
ment, and  it  was  in  the  process  of  development 
that  they  disclosed  a  deeper  import  and  unfolded 
a  richer  meaning.  '  The  same  principle  also 
justifies  the  final  reference  to  Jesus  Christ  of 
the  statement  (ver.  22  f.)  with  regard  to  the 
stone  that  had  been  rejected,  but  which  became 
the  chief  corner-stone  through  God's  wonderful 
power  (Matt.  xxi.  42  fF.  ;  Mark  xii.  10  f.  ;  Acts 
iv.  11 ;  1  Pet.  ii.  7).  This  purpose  is  equally  well 
served  whether  the  sentence  be  viewed  as  a  pro- 
verb (De  Wette,  Ewald)  or  not.  It  is  self-evident 
that  the  expression  is  figurative.  So  also  is  the 
allusion  to  the  builders  (Hupfeld),  and  therefore 
this  designation  is  not  to  be  pressed,  in  order 
to  make  it  apply,  so  early  as  in  this  Psalm, 
specially  and  historically  to  the  heathen  (Kurtz), 
or  to  the  Jews  (Del.).  The  declaration  of  Jeho- 
vah, Isa.  xxviii.  16 :  "  Behold  it  is  I  who  have 
laid  in  Zion  for  a  foundation  a  stone,  a  tried 
stone,  a  precious  corner-stone  of  a  sure  founda- 
tion— he  who  believes,  shall  not  waver,"  is  spe- 
cially important  for  the  biblical  conception  of 
this  figure.  What  is  said  of  the  servant  of 
Jehovah  in  Isa.  xlii.  f.  furnishes  also  essential 
points  of  comparison. 

[Alexander:  "As  this  Psalm  was  sung 
by  the  people  at  the  last  Jewish  festival  at- 
tended by  our  Saviour,  He  applies  this  pro- 
verb to  Himself,  as  one  rejected  by  the  Jews 
and  their  rulers,  yet  before  long  to  be  recognized 
as  their  Messiah  whom  they  had  denied  and 
murdered,  but  whom  God  had  exalted  as  a 
Prince  and  a  Saviour  to  give  repentance  to 
Israel  and  the  remission  of  sins  (Acts  v.  31). 
This,  though  really  another  application  of  the 
proverb  in  its  general  meaning,  has  a  certain 
affinity  with  its  original  application  in  the  verse 
before  us,  because  the  fortunes  of  the  ancient 
Israel,  especially  in  reference  to  great  conjunc- 
tures, bore  a  designed  resemblance  to  the  history 
of  Christ  Himself,  by  a  kind  of  sympathy  be- 
tween the  Body  and  the  Head.  Even  the  temple, 
which  suggested  the  original  expression,  did 
but  teach  the  doctrine  of  Divine  inhabitation, 
and  was  therefore  superseded  by  the  advent  of 
the  Son  Himself.  The  head  of  the  corner  means 
the  chief  or  corner-stone  of  the  foundation  even 
in  Zech.  iv.  7,  where  the  Engl.  Vers,  translates 
headstone." — J.  F.  M.] 

Vers.  24-29.  This  is  the  day,  etc — This  word 
also  admits  of  manifold  applications  to  sacred 
seasons  and  to  God's  gracious  deeds  in  the  lives 
both  of  individuals  and  of  nations,  and  has 
always  received  them  in  full  measure.  In  the 
passage  before  us  it  is  applied  to  the  celebration 
alluded  to  in  this  Psalm.  This  we  are  inclined 
to  regard  as  that  of  the  Feast  of  Tabernacles 


(Ewald),  since  ver.  25  appears  to  contain  the 
exclamation  with  which,  in  the  time  of  the  Se- 
cond Temple,  the  altar  of  burnt-offering  was  so- 
lemnly compassed,  once  on  each  of  the  first  six 
days  of  the  feast,  and  seven  times  on  the  seventh 
day  (comp.  Delitzsch,  Der  Hosannaruf,  Zeitschrift 
fur  lather.  Kirche  und  Theologie,  1855).     [See  the 

addition  in  the  introduction   to  this  Psalm. J. 

F.  M.].  At  the  entrance  of  Jesus  into  Jerusa- 
lem this  exclamation  in  the  mouths  of  the  people, 
when  they  hailed  the  visitor  at  the  festival  as 
the  Messiah  (Matt.  xxi.  9),  was  coupled  with  the 
words  of  ver.  26  a,  with  which  according  to 
Jewish  tradition  the  inhabitants  of  Jerusalem 
were  accustomed  to  greet  the  pilgrims  to  the 
Temple.  Here  it  appears  to  have  been  the 
priests  who  welcomed  the  congregation  as  they 
ascended  the  Temple-hill  with  the  animals  to  be 
sacrificed.  [The  view  of  Delitzsch ;  see  the  in- 
troduction above. — J.  F.  M.].  According  to 
Ezra  vi.  17,  the  victims  were  very  numerous. 
This  appears  to  agree  with  ver.  27.  For  the 
translation:  adorn  the  feast  with  boughs  (Lu- 
ther, Geier  and  others,  after  the  Sept.,  Aquila, 
Jerome),  is  untenable.  Although  fiDj?  may 
perhaps  mean :  thickly-leaved  clusters  of  twigs, 
Ezek.  xix.  11  ;  xxxi.  3  f.  (a  meaning  disputed, 
however,  by  Hengst.  and  Hiivernick),  yet 
"2  1DX  cannot  mean :  to  bind  round,  wrap 
round,  and  still  less:  to  decorate,  but  only:  to 
bind  on  with  cords  (Judges  xv.  13;  xvi.  11; 
Ezek.  iii.  25).  jn  must  therefore  be  taken  in 
the  sense  of:  victim,  as  in  Ezek.  xxiii.  18; 
comp.  2  Chron.  xxx.  22;  Deut.  xvi.  2;  John 
xviii.  28.  And  since  the  victims  were  not  bound 
to  the  horns  of  the  altar,  but  their  blood  was 
sprinkled  upon  them,  the  words  "  even  unto " 
are  not  intended  to  mean  that  they  were  fastened 
close  against  the  horns  with  short  cords  (Hitzig). 
The  expression  is  either  a  pregnant  one,  convey- 
ing, in  a  general  manner,  the  idea  that  the  ani- 
mals should  be  bound  even  until  the  sacrifice 
(Chald.,  Kimchi,  J.  H.  Mich.,  Hengst,  Hupfeld), 
or  crowded  so  closely  together  as  to  fill  up  all 
the  space  even  to  the  horns  of  the  altar  (Del. 
and  others).  [Del.,  referring  the  Psalm  to 
the  dedication  of  the  Second  Temple,  com- 
pares Ezra  vi.  17,  where  it  is  mentioned  that 
great  numbers  of  animals  were  sacrificed  on 
that  occasion.  On  his  explanation  Perowne 
remarks:  "But  in  this  interpretation  there  is 
nothing  appropriate  in  the  mention  of  the  horns 
of  the  altar.  These  have  always  a  reference  to 
the  blood  of  the  sacrifice. — The  expression  i3 
apparently  a  pregnant  one  and  the  sense  is : 
Bind  the  victim  with  cords  till  it  is  sacrificed 
and  its  blood  sprinkled  on  the  horns  of  the 
altar."  Alexander  explains:  "Hold  fast  the 
sacrifice  with  cords  until  it  comes  to  the  horns 
of  the  altar,  poetically  put  for  the  altar  itself, 
not  only  as  its  prominent  or  salient  points,  but 
as  the  parts  to  which  the  blood,  the  essential 
vehicle  of  expiation,  was  applied." — J.  F.  M.] 
According  to  the  context  the  words  of  ver. 
26 :  in  the  name  of  Jehovah,  are  not  to  be 
connected  with:  he  that  cometh,  but  with: 
blessed.  [For  the  force  of  the  particles 
of  entreaty  in  ver.  25,  see  on  Ps.  cxvi.  16  and 
the   additional  note.— J.   F.   M.].     The   second 


PSALM  CXVIII. 


579 


clause  of  ver.  27  a  [God  is  Jehovah  and  hath 
given  us  light],  which  is  not  to  be  rendered 
as  a  present  (Luther,  De  Wette),  but  as  a  prae- 
terite,  does  not  allude,  as  does  Numb.  vi.  2-3,  to 
the  priestly  blessing,  but,  like  Ex.  xii.  21  ;  xiv. 
20,  to  the  shining  forth  in  the  pillar  of  cloud  and 
fire  in  the  history  of  the  march  through  the  de- 
sert (Hupt'eld),  comp.  Neh.  ix.  12,  19.  It  is 
only  the  application  of  this  expression  which  can 
afford  the  idea  of  the  light  of  mercy,  freedom, 
and  joy  (Del.)  The  correction  /JPI:  and  he  led 
(Ilitzig),  is  unnecessary. 

DOCTRINAL   AND    ETHICAL. 

1.  Not  only  the  priests,  but  all  the  members 
of  God's  Church  are  to  praise  Him.  The  ordi- 
nary service  of  God  affords  opportunity  for  the 
expression  of  this  relation  in  an  edifying  man- 
ner. The  believer  finds  occasion  for  it  in  the 
goodness  of  the  Highest,  ever  manifested  anew 
in  His  kindness,  which  endures  forever,  of  which 
individuals  and  the  whole  Church  have  rich  ex- 
periences, while,  by  particular  instances  of 
prayer-hearing,  they  are  urged  to  mutual  en- 
couragement. "  Let  him  who  can  learn,  learn 
here,  and  let  every  one  become  like  a  falcon, 
which  in  its  distress  soars  far  upwards  into  hea- 
ven. It  is  said  :  I  called  upon  the  Lord.  Thou 
must  learn  to  call,  and  not  sit  by  thyself  or  lie 
upon  the  bench,  hanging  and  shaking  thy  head, 
and  letting  thy  thoughts  bite  and  devour  thee  ; 
but  rouse  up  thou  indolent  fellow  !  fall  upon  thy 
knees,  raise  thy  hands  and  eyes  to  heaven,  re- 
peat a  Psalm  or  the  Lord's  Prayer,  and  present 
thy  distress  before  God  with  tears."  (Luther). 

2.  Under  such  experiences  and  the  reception 
of  such  benefits,  trust  in  God  increases,  along 
with  the  growing  insight  into  the  value  of  His 
help,  and  into  the  blessing  of  such  trust.  Thus 
increases  also  courage  to  face  a  hostile  world  in 
the  midst  of  dangers  and  afflictions.  The  re- 
sulting evidences  of  our  assurance  have  a  vivi- 
fying and  gladdening  influence,  but  have  nothing 
in  common  with  the  boasting  of  presumption. 
They  are  based,  along  with  the  confession  of  the 
perishableness  of  all  earthly  greatness  and  hu- 
man power,  upon  the  wonderful  help  of  God's 
mercy,  and  are  therefore  surrounded  and  sus- 
tained by  thankful  praise  for  that  help,  and  by 
ardent  entreaties  for  its  continuance. 

3.  The  sufferings  which  God's  people  have  to 
endure,  are  regarded  by  believers  as  chastenings 
from  the  hand  of  the  Most  High;  and  thej  are 
so  severe,  that  they  are  felt  to  be  heavy  and  pain- 
ful strokes.  But  the  same  Hand  which  has  chas- 
tened them  so  severely,  delivers  them  again  from 
death  and  all  their  enemies,  if  they  humble  them- 
selves before  Him.  By  His  wonderful  working 
He  makes  the  stone  rejected  by  men,  the  corner- 
ston"  of  a  building  indestructible  and  pleasing 
to  Him,  so  that  there  is  joy  in  the  tabernacles  of 
the  righteous,  and  songs  of  thanksgiving  resound 
in  the  house  of  the  Lord. 

4.  God  be  prrffsed  that  He  has  nis  house 
amongst  us,  and  has  opened  its  gates  that  His 
people  might  enter  before  His  face,  to  celebrate 
those  sacred  leasts  which  lie  has  ordained  '.  Ma}' 
we,  on  the  days  consecrated  by  the  Lord,  always 
become  ourselves  consecrated,  to  perform  joy- 


fully the  service  which  He  requires  of  us:  not 
to  count  up  or  lament  the  sacrifices  demanded, 
but  only  to  seek  how  we  may  please  Him,  how 
we,  as  "  the  righteous,"  may  go  in  and  out,  an  I 
receive  and  take  with  us  the  blessing  whicli  is 
helil  in  readiness  for  those  who  come  in  the  name 
of  the  Lord  (Numb.  vi.  2-k  If. ;  Deut.  xxi.  5). 

HOMILETICAL    AND    PRACTICAL. 

Those  are  the  right  prayers  which  have  thanks- 
giving for  their  support.  Go  I  will  not  be  weary 
of  them;  let  us  not  be  indolent  or  wearied  in 
them. — We  have  certainly  not  deserved,  and  wo 
cannot,  repay,  all  that  God  has  done  for  us  and 
for  our  house  ;  but  we  can  offer  our  thanks,  and 
proclaim  His  goodness  in  His  house. — God  has 
attached  great  blessing  to  His  day,  and  to  cominn- 
to  His  house  ;  but  it  rests  with  us  to  obtain  that 
blessing. — If  our  church-going  is  one  of  bless- 
ing, it  will  be  seen  also  to  be  one  of  prayer,  of 
penitence,  and  of  faith. — The  courage  of  trust  in 
God:  (1)  its  sources;  (2)  its  manifestations;  (3) 
its  results. — He  who  comes  to  God's  house  as  one 
of  His  people,  is  to  pass  through  the  gates  of 
righteousness,  and  gain  His  presence,  and  will 
be  blessed  with  the  name  of  God. — If  God's  judg- 
ments are  not  to  tend  to  our  death,  but.  to  our 
life,  we  are  to  make  them  serve  as  chastenings 
unto  righteousness. 

Starke  :  God's  goodness  is  unspeakably  great, 
as  well  in  the  kingdom  of  nature  as  in  the  king- 
dom of  grace. — The  ground  of  thanksgiving  and 
praise  to  God  is  the  knowledge  of  His  valiant 
doings  and  great,  goodness. — Well  for  the  coun- 
try, the  city,  and  the  Church,  when  the  threo 
great  orders  of  the  people  are  united  in  the  true 
fear  of  God  and  in  praising  Him. — Religion  does 
not  make  a  life  free  from  distress,  but  it  does  not 
allow  us  to  remain  held  under  distress. — The 
arm  of  men  cannot  take  away  my  courage,  as  it 
cannot  give  me  courage.  The  former  is  a  ground- 
less fear,  the  latter  a  vain  hope. — Strong  faith  in 
God  begets  unwavering  courage  in  all  the  events 
of  life.  The  name  of  the  Lord  is  a  strong  tower 
(Prov.  xviii.  10). — We  have  a  Lord  who  helps  us 
and  holds  us  by  the  hand.  Let  him  thrust  at  us 
who  will;  but  who  will  help  him  whom  God 
casts  aside? — God  is  our  Psalm;  of  Him  we  must 
glory  and  sing,  and  His  name  we  must  confess, 
though  we  should  have  to  suffer  for  so  doing. — 
He  who  praises  with  joy  the  power  of  the  Divine 
mercy,  will  evermore  share  in  His  salvation. — 
The  song  of  joy  is  born  of  the  cross. — If  God  has 
given  thee  thy  life,  employ  it  in  proclaiming  His 
il  seds  of  mercy. — Let  him  who  would  enter  with 
praise  and  thanksgiving  into  the  gates  of  glory, 
cuter  in  faith  the  gates  of  God's  righteou- 
here,  ami  glorify  His  name. — Do  not  wonder  at 
it  if  the  Lord  deals  with  thee  in  wonderful  ways, 
lie  who  would  be  something  precious  in  the  sight 
0fGodmu8t  firsi  be  rejected  and  ennobled  by 
affliction. — As  the  sun  in  heaven  makes  the 
natural  day  by  his  light,  so  does  Christ  the  Sun 
of  Righteousness  make  ours  a  spiritual  day — He 
who  abides  in  the  house  of  the  Lord  will  hear 
from  heaven  and  earth  no  word  but  of  b'essing. — 
If  our  service  on  our  sacred  days  is  to  please  God, 
we  must,  come  before  Him  with  penitent  hearts, 
so  that  He  may  give  us  light,  and  thus  rejoice  us. 


680 


THE  FIFTH  BOOK  OF  PSALMS. 


Osiander  :  It  is  a  greater  work  of  God,  to  de- 
liver a  lost  soul  from  the  power  of  the  devil,  and 
make  it  blessed,  than  it  is  to  create  a  new  world. 
— Fkisch  :  Behold  how  much  faith  can  do!  It 
gives  an  invincible  courage  which  fears  nothing. 
— Adam  introduced  a  day  of  sadness,  but  an- 
other day  is  made  by  Christ:  Abraham  saw  His 
day  from  afar,  and  was  glad  ;  we  walk  even  now 
in  His  light.— Oetinger:  The  most  insignificant 
event  on  the  most  unimportant  occasion  is  to  be 
ascribed  to  grace,  which  achieves  also  the  great- 
est results  in  the  most  decisive  junctures. — Rie- 
ger:  Full  trust  in  God  may  be  excited  and  en- 
dure, while  all  trust  in  man  is  counted  as  nought, 
and,  consequently,  he  who  so  trusts  will  be  less 
controlled  by  the  fear  of  man  ;  and,  at  the  same 
time,  he  will  humbly  resolve  to  submit  to  all 
chastening,  yea,  even  to  the  suffering  of  death, 
and  yet  never  yield  the  blissful  hope  of  glory. — 
Tholuck:  The  glorious  deliverances  which  God's 
people  experience  give  them  the  assurance  of  fu- 
ture victory. — Diedrich:  God  has  brought  us 
out  of  distress  into  blissful  rest,  that  we  may  be 
enabled  to  have  heartfelt  delight  in  Him. — Ex- 
pect no  aid  from  the  world  ;  rather  be  prepared 
for  all  kinds  of  rebuffs  from  it:  but  God's  word 
will  give  thee  strength  enough  for  victory. — Our 
God  welcomes  all  with  blessing,  who  come  toge- 
ther to  enjoy  that  blessing  in  Israel;  and  those 
who  are  thus  blessed  on  earth  will  also  be  blessed 
in  heaven. — Stier:  A  song  of  thanksgiving  for 
the  victory  of  the  Anointed  and  His  people. — 
Taube  :  Whenever  the  everlasting  goodness 
of  God  is  sung,  let  all  who  have  experienced  it 
say  Amen. —  Schaubach  :  An  evidence  of  the 
conflict,  the  victory,  and  the  peace  of  the  Re- 
deemer.— Deichert  :  The  victory  of  the  risen 
Saviour,  and  its  far-reaching  consequences:  (1) 
Death  is  vanquished  ;  (2)  the  gates  of  righteous- 
ness are  opened ;  (3)  the  corner-stone  of  the 
Church  is  laid. — G.  Huyssen  (vers.  15-21): 
The  thanksgiving  of  the  Christian  in  the  joy  of 
victory:  (1)  the  joy  of  victory  and  its  source; 
(2)  the  sacrifices  of  victoi-y,  and  their  signifi- 
cance ;  (3)  the  thanksgiving  for  victory,  and  the 
mode  of  rendering  it. 


[Matth.  Henry:  Without  the  Lord  I  am  weak 
and  sad,  but  on  Him  I  stay  myself  as  my  strength, 
both  for  doing  and  suffering;  and  in  Him  I  so- 
lace myself  as  my  song,  by  which  I  both  express 
my  joy,  and  ease  my  grief;  and  making  Him  so, 
I  find  Him  so;  He  doth  strengthen  my  heart  with 
grace,  and  rejoice  my  heart  with  His  comforts. 
If  God  be  our  strength,  He  must  be  our  song  ; 
if  He  work  all  our  works  in  us,  He  must  have  all 
praise  and  glory  from  us.  God  is  sometimes  the 
strength  of  His  people  when  He  is  not  their  song ; 
they  have  spiritual  supports,  when  they  want 
spiritual  delights;  but  if  He  be  both  to  us,  we 
have  abundant  reason  to  triumph  in  Him ;  for  if 
He  is  our  strength  and  our  song,  He  is  become 
not  only  our  Saviour,  but  our  salvation;  for  His 
being  our  strength  is  our  protection  to  the  sal- 
vation, and  His  being  our  song  is  an  earnest  and 
foretaste  of  the  salvation. — We  are  weak  and  act 
but  cowardly  for  our  lives,  but  God  is  mighty  and 
acts  valiantly  for  us  with  jealousy  and  resolu- 
tion, Isa.  lxiii.  5,  and  when  God's  right  hand 
doeth  valiantly  for  our  salvation,  it  ought  to  be 
exalted  in  our  praises. — It  is  not  worth  our  while 
to  live  for  any  other  purpose  than  to  declare  the 
works  of  the  Lord,  for  His  honor  and  for  the  en- 
couragement of  others  to  serve  Him  and  trust  in 
Him. — Sabbath  days  must  be  rejoicing  days,  and 
then  they  are  to  us  as  the  days  of  heaven.  See 
what  a  good  Master  we  serve,  who,  having  insti- 
tuted a  day  for  His  service,  appoints  it  to  be 
spent  in  holy  joy. 

Scott:  As  we  need  not  dread  the  rage  of  the 
ungodly,  so  we  need  not  envy  their  carnal,  vain, 
and  vanishing  mirth.  —  Our  thanksgivings  on 
earth  must  always  be  accompanied  with  prayers 
for  further  mercies  and  the  continuance  of  our 
prosperity  ;   our  Hallelujahs  with  Ilosannas. 

Barnes  (ver.  15).  There  is  nothing  that  dif- 
fuses so  much  happiness  through  a  family  as  re- 
ligion ;  there  is  no  joy  like  that  when  a  member 
of  a  family  is  converted;  there  is  no  place  on 
earth  more  happy  than  that  where  a  family  bows 
before  God,  with  the  feeling  that  all  are  children 
of  God  and  heirs  of  salvatiou. — J.  F.  M.] 


PSALM  CXIX. 

ALEPH. 

Blessed  are  the  undefined  in  the  way, 
Who  walk  in  the  law  of  the  Lord. 
Blessed  are  they  that  keep  his  testimonies, 
And  that  seek  him  with  the  whole  heart. 
They  also  do  no  iniquity  : 
They  walk  in  his  ways. 
Thou  hast  commanded  us 
To  keep  thy  precepts  diligently. 


PSALM  CXIX.  081 


5  O  that  my  ways  were  directed 
To  keep  thy  statutes ! 

6  Then  shall  I  not  be  ashamed, 

When  I  have  respect  unto  all  thy  commandments. 

7  I  will  praise  thee  with  uprightness  of  heart, 

When  I  shall  have  learned  thy  righteous  judgments. 

8  I  will  keep  thy  statutes  : 
O  forsake  me  not  utterly. 

BETH. 

9  Wherewithal  shall  a  young  man  cleanse  his  way  ? 
By  taking  heed  thereto  according  to  thy  word. 

10  With  my  whole  heart  have  I  sought  thee : 

0  let  me  not  wander  from  thy  commandments. 

11  Thy  word  have  I  hid  in  mine  heart, 
That  I  might  not  sin  against  thee. 

12  Blessed  art  thou,  O  Lord  : 
Teach  me  thy  statutes. 

13  With  my  lips  have  I  declared 
All  the  judgments  .of  thy  mouth. 

14  I  have  rejoiced  in  the  way  of  thy  testimonies, 
As  much  as  in  all  riches. 

15  I  will  meditate  in  thy  precepts, 
And  have  respect  unto  thy  ways. 

16  I  will  delight  myself  in  thy  statutes: 

1  will  not  forget  thy  word. 

GIMEL. 

17  Deal  bountifully  with  thy  servant, 
That  I  may  live,  and  keep  thy  word. 

18  Open  thou  mine  eyes,  that  I  may  behold 
Wondrous  things  out  of  thy  law. 

19  I  am  a  stranger  in  the  earth: 

Hide  not  thy  commandments  from  me. 

20  My  soul  breaketh  for  the  longing 

That  it  hath  unto  thy  judgments  at  all  times. 

21  Thou  hast  rebuked  the  proud  that  are  cursed, 
Which  do  err  from  thy  commandments. 

22  Remove  from  me  reproach  and  contempt ; 
For  I  have  kept  thy  testimonies. 

23  Princes  also  did  sit  and  speak  against  me  : 
Bat  thy  servant  did  meditate  in  thy  statutes. 

24  Thy  testimonies  also  are  my  delight, 
And  my  counsellors. 

DALETH. 

25  My  soul  cleaveth  unto  the  dust : 
Quicken  thou  me  according  to  thy  word. 

26  I  have  declared  my  ways,  and  thou  heardest  me: 
Teach  me  thy  statutes. 

27  Make  me  to  understand  the  way  of  thy  precepts  : 
So  shall  I  talk  of  thy  wondrous  works. 

28  My  soul  melteth  for  heaviness : 
Strengthen  thou  me  according  unto  thy  word. 

29  Remove  from  me  the  way  of  lying  : 
And  grant  me  thy  law  graciously. 


582  THE  FIFTH  BOOK  OF  PSALMS. 


30  I  have  chosen  the  way  of  truth : 
Thy  judgments  have  I  laid  before  me. 

31  I  have  stuck  uuto  thy  testimonies  : 
O  Lord,  put  me  not  to  shame. 

32  I  will  run  the  way  of  thy  commandments, 
When  thou  shalt  enlarge  my  heart. 

HE. 

33  Teach  me,  O  Lord,  the  way  of  thy  statutes ; 
And  I  shall  keep  it  unto  the  end. 

34  Give  me  understandiug,  and  I  shall  keep  thy  law ; 
Yea,  I  shall  observe  it  with  my  whole  heart. 

35  Make  me  to  go  in  the  path  of  thy  commandments  ; 
For  therein  do  I  delight. 

36  Incline  my  heart  unto  thy  testimonies, 
And  not  to  covetousness. 

37  Turn  away  mine  eyes  from  beholding  vanity ; 
And  quicken  thou  me  in  thy  way. 

38  Stablish  thy  word  unto  thy  servant, 
Who  is  devoted  to  thy  fear. 

39  Turn  away  my  reproach  which  I  fear  : 
For  thy  judgments  are  good. 

40  Behold,  I  have  longed  after  thy  precepts : 
Quicken  me  in  thy  righteousness. 

VAU. 

41  Let  thy  mercies  come  also  unto  me,  O  Lord, 
Even  thy  salvation,  according  to  thy  word. 

42  So  shall  I  have  wherewith  to  answer  him  that  reproacheth  me : 
For  I  trust  in  thy  word. 

43  And  take  not  the  word  of  truth  utterly  out  of  my  mouth  ; 
-For  I  have  hoped  in  thy  judgments. 

44  So  shall  I  keep  thy  law  continually 
Forever  and  ever. 

45  And  I  will  walk  at  liberty : 
For  I  seek  thy  precepts. 

46  I  will  speak  of  thy  testimonies  also  before  kings, 
And  will  not  be  ashamed. 

47  And  I  will  delight  myself  in  thy  commandments, 
Which  I  have  loved. 

48  My  hands  also  Avill  I  lift  up  unto  thy  commandments,  which  I  have  loved  ; 
And  I  will  meditate  in  thy  statutes. 

ZAIN. 

49  Eemember  the  word  unto  thy  servant, 
Upon  which  thou  hast  caused  me  to  hope. 

50  This  is  my  comfort  in  my  affliction : 
For  thy  word  hath  quickened  me. 

51  The  proud  have  had  me  greatly  in  derision : 
Yet  have  I  not  declined  from  thy  law. 

52  I  remembered  thy  judgments  of  old,  O  Lord  ; 
And  have  comforted  myself. 

53  Horror  hath  taken  hold  upon  me  because  of  the  wicked 
That  forsake  thy  law. 

54  Thy  statutes  have  been  my  songs 
In  the  house  of  my  pilgrimage. 


PSALM  CXIX.  583 


55  I  have  remembered  thy  name,  O  Lord,  in  the  night, 
And  have  kept  thy  law. 

56  This  I  had, 

Because  I  kept  thy  precepts. 

CHETH. 

57  TJwu  art  my  portion,  O  Lord  : 

I  have  said  that  1  would  keep  thy  words. 

58  I  entreated  thy  favor  with  my  whole  heart : 
Be  merciful  unto  me  according  to  thy  word. 

59  I  thought  on  my  ways, 

And  turned  my  feet  unto  thy  testimonies. 

60  I  made  haste,  and  delayed  not 
To  keep  thy  commandments. 

61  The  bands  of  the  wicked  have  robbed  me : 
But  I  have  not  forgotten  thy  law. 

62  At  midnight  I  will  rise  to  give  thanks  unto  thee 
Because  of  thy  righteous  judgments. 

63  I  am  a  companion  of  all  them  that  fear  thee, 
And  of  them  that  keep  thy  precepts. 

64  The  earth,  O  Lord,  is  full  of  thy  mercy : 
Teach  me  thy  statutes. 

TETH. 

65  Thou  hast  dealt  well  with  thy  servant, 
O  Lord,  according  unto  thy  word. 

66  Teach  me  good  judgment  and  knowledge: 
For  I  have  believed  thy  commandments. 

67  Before  I  was  afflicted  I  went  astray 
But  now  have  I  kept  thy  word. 

68  Thou  art  good,  and  doest  good : 
Teach  me  thy  statutes. 

69  The  proud  have  forged  a  lie  against  me  : 

But  I  will  keep  thy  precepts  with  my  whole  heart. 

70  Their  heart  is  as  fat  as  grease  : 
But  I  delight  in  thy  law. 

71  It  is  good  for  me  that  I  have  been  afflicted ; 
That  I  might  learn  thy  statutes. 

72  The  law  of  thy  mouth  is  better  unto  me 
Than  thousands  of  gold  and  silver. 

JOD. 

73  Thy  hands  have  made  me  and  fashioned  me  : 

Give  me  understanding,  that  I  may  learn  thy  commandments. 
7-4  They  that  fear  thee  will  be  glad  when  they  see  me ; 
Because  I  have  hoped  in  thy  word. 

75  I  know,  O  Lord,  that  thy  judgments  are  right, 
And  that  thou  in  faithfulness  hast  afflicted  me. 

76  Let,  I  pray  thee,  thy  merciful  kindness  be  for  my  comfort, 
According  to  thy  word  unto  thy  servant. 

77  Let  thy  tender  mercies  come  unto  me,  that  I  may  live  : 
For  thy  law  is  my  delight. 

78  Let  the  proud  be  ashamed ;  for  they  dealt  perversely  with  me  without  a  cause 
But  I  will  meditate  in  thy  precepts. 

79  Let  those  that  fear  thee  turn  unto  me, 
And  those  that  have  known  thy  testimonies. 


584  THE  FIFTH  BOOK  OF  PSALMS. 

80  Let  my  heart  be  sound  in  thy  statutes  ; 
That  1  be  not  ashamed. 

CAPH. 

81  My  soul  fainteth  for  thy  salvation  : 
But  I  hope  in  thy  word. 

82  Mine  eyes  fail  for  thy  word, 
Saying,  When  wilt  thou  comfort  me  ? 

83  For  I  am  become  like  a  bottle  in  the  smoke ; 
Yet  do  I  not  forget  thy  statutes. 

84  How  many  are  the  days  of  thy  servant  ? 

When  wilt  thou  execute  judgment  on  them  that  persecute  me? 

85  The  proud  have  digged  pits  for  me, 
Which  are  not  after  thy  law. 

86  All  thy  commandments  are  faithful : 

They  persecute  me  wrongfully  ;  help  thou  me. 

87  They  had  almost  consumed  me  upon  earth  ; 
But  I  forsook  not  thy  precepts. 

88  Quicken  me  after  thy  loving-kindness  ; 

So  shall  I  keep  the  testimony  of  thy  mouth. 

LAMED. 

89  Forever,  O  Lord, 

Thy  word  is  settled  in  heaven. 

90  Thy  faithfulness  is  unto  all  generations : 
Thou  hast  established  the  earth,  and  it  abideth. 

91  They  continue  this  day  according  to  thine  ordinances : 
For  all  are  thy  servants. 

92  Unless  thy  law  had  been  my  delights, 

I  should  then  have  perished  in  mine  affliction. 

93  I  will  never  forget  thy  precepts  : 

For  with  them  thou  hast  quickened  me. 

94  I  am  thine,  save  me  ; 

For  I  have  sought  thy  precepts. 

95  The  wicked  have  waited  for  me  to  destroy  me : 
But  I  will  consider  thy  testimonies. 

96  I  have  seen  an  end  of  all  perfection : 

But  thy  commandment  is  exceeding  broad. 

MEM. 

97  0  how  love  I  thy  law ! 

It  is  my  meditation  all  the  day. 

98  Thou  through  thy  commandments  hast  made  me  wiser  than  mine  enemies 
For  they  are  ever  with  me. 

99  I  have  more  understanding  than  all  my  teachers  : 
For  thy  testimonies  are  my  meditation. 

100  I  understand  more  than  the  ancients, 
Because  I  keep  thy  precepts. 

101  I  have  refrained  my  feet  from  every  evil  way, 
That  I  might  keep  thy  word. 

102  I  have  not  departed  from  thy  judgments : 
For  thou  hast  taught  me. 

103  How  sweet  are  thy  words  unto  my  taste ! 
Yea,  sweeter  than  honey  to  my  mouth. 

104  Through  thy  precepts  I  get  understanding : 
Therefore  I  hate  every  false  way. 


PSALM  CXIX.  685 


NUN. 

105  Thy  word  ts  a  lamp  unto  my  feet, 
And  a  light  unto  my  path. 

106  I  have  sworn,  and  I  will  perform  it, 
That  I  will  keep  thy  righteous  judgments. 

107  I  am  afflicted  very  much  : 

Quicken  me,  O  Lokd,  according  unto  thy  word. 

108  Accept,  I  heseech  thee,  the  freewill  offerings  of  my  mouth,  O  Lord, 
And  teach  me  thy  judgments. 

109  My  soul  is  continually  in  my  hand: 
Yet  do  I  not  forget  thy  law. 

110  The  wicked  have  laid  a  snare  for  me  : 
Yet  I  erred  not  from  thy  precepts. 

111  Thy  testimonies  have  I  taken  as  a  heritage  forever: 
For  they  are  the  rejoicing  of  my  heart. 

112  I  have  inclined  mine  heart  to  perform  thy  statutes 
Always,  even  unto  the  end. 

SAMECH. 

113  I  hate  vain  thoughts  : 
But  thy  law  do  I  love. 

114  Thou  art  my  hiding-place  and  my  shield  : 
I  hope  in  thy  word. 

115  Depart  from  me,  ye  evil  doers: 

For  I  will  keep  the  commandments  of  my  God. 

116  Uphold  me  according  unto  thy  word,  that  I  may  live: 
And  let  me  not  be  ashamed  of  my  hope. 

117  Hold  thou  me  up,  and  1  shall  be  safe: 

And  I  will  have  respect  unto  thy  statutes  continually. 

118  Thou  hast  trodden  down  all  them  that  err  from  thy  statutes : 
For  their  deceit  is  falsehood. 

119  Thou  puttest  away  all  the  wicked  of  the  earth  like  dross : 
Therefore  I  love  thy  testimonies. 

120  My  flesh  trembleth  for  fear  of  thee  ; 
And  1  am  afraid  of  thy  judgments. 

AIN. 

121  I  have  done  judgment  and  justice  : 
Leave  me  not  to  mine  oppressors. 

122  Be  surety  for  thy  servant  for  good  : 
Let  not  the  proud  oppress  me. 

123  Mine  eyes  fail  for  thy  salvation, 

And  for  the  word  of  thy  righteousness. 

124  Deal  with  thy  servant  according  unto  thy  mercy, 
And  teach  me  thy  statutes. 

125  I  am  thy  servant ;  give  me  understanding, 
That  I  may  know  thy  testimonies. 

126  It  is  time  for  thee,  Lord,  to  work: 
For  they  have  made  void  thy  law. 

127  Therefore  I  love  thy  commandments 
Above  gold;  yea,  above  fine  gold. 

128  Therefore  I  esteem  all  thy  precepts  concerning  all  things  to  be  right: 
And  I  hate  every  false  way. 


PE. 


129  Thy  testimonies  are  wonderful : 
Therefore  doth  my  soul  keep  them. 


586  THE  FIFTH  BOOK  OF  PSALMS. 

130  The  entrance  of  thy  words  giveth  light ; 
It  giveth  understanding  unto  the  simple. 

131  I  opened  my  mouth,  and  panted : 
For  I  longed  for  thy  commandments. 

132  Look  thou  upon  me,  and  be  merciful  unto  me, 

As  thou  usest  to  do  unto  those  that  love  thy  name. 

133  Order  my  steps  in  thy  word  : 

And  let  not  any  iniquity  have  dominion  over  me.  • 

134  Deliver  me  from  the  oppression  of  man  : 
So  will  I  keep  thy  precepts. 

135  Make  thy  face  to  shine  upon  thy  servant ; 
And  teach  me  thy  statutes. 

136  Rivers  of  waters  run  down  mine  eyes, 
Because  they  keep  not  thy  law. 

TZADDI. 

137  Righteous  art  thou,  O  Lord, 
And  upright  are  thy  judgments. 

138  Thy  testimonies  that  thou  hast  commanded  are  righteous 
And  very  faithful. 

139  My  zeal  hath  consumed  me, 

Because  mine  enemies  have  forgotten  thy  words. 

140  Thy  word  is  very  pure : 
Therefore  thy  servant  loveth  it. 

141  I  am  small  and  despised  : 

Yet  do  not  I  forget  thy  precepts. 

142  Thy  righteousness  is  an  everlasting  righteousness, 
And  thy  law  is  the  truth. 

143  Trouble  and  anguish  have  taken  hold  on  me : 
Yet  thy  commandments  are  my  delights. 

144  The  righteousness  of  thy  testimonies  is  everlasting: 
Give  me  understanding,  and  I  shall  live. 

KOPH. 

145  I  cried  with  my  whole  heart ;  hear  me,  O  Lord  ; 
I  will  keep  thy  statutes. 

146  I  cried  unto  thee ;  save  me, 
And  I  shall  keep  thy  testimonies. 

147  I  prevented  the  dawning  of  the  morning,  and  cried : 
I  hoped  in  thy  word. 

148  Mine  eyes  prevent  the  night  watches, 
That  I  might  meditate  in  thy  word. 

149  Hear  my  voice  according  unto  thy  loving-kindness  : 
O  Lord,  quicken  me  according  to  thy  judgment. 

150  They  draw  nigh  that  follow  after  mischief: 
They  are  far  from  thy  law. 

151  Thou  art  near,  O  Lord  ; 

And  all  thy  commandments  are  truth. 

152  Concerning  thy  testimonies,  I  have  known  of  old 
That  thou  hast  founded  them  forever. 

RESH. 

153  Consider  mine  affliction,  and  deliver  me: 
For  I  do  not  forget  thy  law. 

154  Plead  my  cause,  and  deliver  me : 
Quicken  me  according  to  thy  word. 


PSALM  CXIX.  587 


155  Salvation  is  far  from  the  wicked  : 
For  they  seek  not  thy  statutes. 

156  Great  are  thy  tender  mercies,  O  Lord  : 
Quicken  me  according  to  thy  judgments. 

157  Many  are  my  persecutors  and  mine  enemies ; 
Yet  do  I  not  decline  from  thy  testimonies. 

158  I  beheld  the  transgressors,  and  was  grieved  ; 
Because  they  kept  not  thy  word. 

159  Cousider  how  I  love  thy  precepts  : 
Quicken  me,  O  Lord,  according  to  thy  loving-kindness. 

160  Thy  word  is  true  from  the  beginning: 
And  every  one  of  thy  righteous  judgments  eudureth  forever. 

SCIIIN. 

161  Princes  have  persecuted  me  without  a  cause :  » 
But  my  heart  staudeth  in  awe  of  thy  word. 

162  I  rejoice  at  thy  word, 
As  one  that  findeth  great  spoil. 

163  I  hate  and  abhor  lying  : 
But  thy  law  do  I  love. 

164  Seven  times  a  day  do  I  praise  thee, 
Because  of  thy  righteous  judgments. 

165  Great  peace  have  they  which  love  thy  law: 
And  nothing  shall  offend  them. 

166  Loud,  I  have  hoped  for  thy  salvation, 
And  done  thy  commandments. 

167  My  soul  hath  kept  thy  testimonies; 
And  I  love  them  exceedingly. 

168  I  have  kept  thy  precepts  and  thy  testimonies  : 
For  all  my  ways  are  before  thee. 

TAU. 

169  Let  my  cry  come  near  before  thee,  O  Lord  : 
Give  me  understanding  according  to  thy  word. 

170  Let  my  supplication  come  before  thee  : 
Deliver  me  according  to  thy  word. 

171  My  lips  shall  utter  praise, 
When  thou  hast  taught  me  thy  statutes. 

172  My  tongue  shall  speak  of  thy  word  : 
For  all  thy  commandments  are  righteousness. 

173  Let  thine  hand  help  me ; 
For  I  have  chosen  thy  precepts. 

174  I  have  longed  for  thy  salvation,  0  Lord  ; 
And  thy  law  is  my  delight. 

175  Let  my  soul  live  and  it  shall  praise  thee  ; 
And  let  thy  judgments  help  me. 

176  T  have  gone  astray  like  a  lost  sheep:  seek  thy  servant; 
For  I  do  not  forget  thy  commandments. 

the  order  of  the  Hebrew  alphabet.     And   it  was 


EXEGETICAL    AND    CRITICAL. 

Contents  and  Composition. — The  Christian's 
golden  ABC  of  the  praise  and  love  of  the  power 
and  profit  of  the  word  of  God.  This  title  in  the 
German  Bible  admirably  expresses  the  character 
of  this  Psalm.  For  in  all  the  176  verses  there  is 
no  other  subject  introduced  than  the  excellence 
of  God's  word,  in  its  blessed  influences  and  ob- 


scarcely  without  design  that  in  every  verse,  with 
the  exception  of  ver.  122,  occurs  one  of  the  ten 
expressions  usually  employed  to  designate  the 
law,  and  that  the  name  Jehovah  occurs  in  the 
whole  22  times,  though  not  once  in  every  verse. 
The  carrying  out  of  this  artificial  plan  through 
such  a  long  series  of  verses  with  great  compara- 
tive simplicity,  has  not  only  occasioned  many  re- 
petitions, with  but  slight  changes   in  expression 


ligations.  The  Psalm  is  so  disposed  that  every  and  shades  of  thought,  but  has  made  it  questiona- 
one  of  the  eight  verses  in  each  division  begins  ble  whether  there  can  be  any  internal  structural 
with  the  same  letter,  and  these  letters  follow  in  i  connection  or  progress  of  thought.     It  is  cer- 


588 


THE  FIFTH  BOOK  OF  PSALMS. 


tainly  saying  too  much  to  maintain  that  there  is 
no  connection  whatever  (De  Wette)  and  to  desig- 
nate the  Psalm  as  the  most  monotonous  and  bar- 
ren in  thought  of  all  aphoristic  collections  and  a 
specimen  of  the  trifling  of  later  times  (Hupfeld), 
or  a  mnemonic  book  of  devotion  (Koster),  at  the 
same  time  denying  any  reference  to  a  special 
situation  or  mental  posture  of  the  author. 
But  even  if  the  notion  be  abandoned  that  there 
is  any  regularity  of  plan,  or  any  inner  progress 
of  thought  (Hengst. ),  the  Psalm  is,  at  all  events, 
not  a  collection  of  apophthegms,  -but  is  evidently 
a  Psalm  of  supplication  composed  not  by  an  old 
man  (Ewald),  but,  according  to  vers.  9f.,  99, 
100,  by  a  young  man  (Del.),  who  prays,  particu- 
larly after  ver.  84,  for  steadfastness  in  the  midst 
of  great  trouble,  surrounded  by  evil  men  and 
persecutors.  Yet  it  must  be  allowed  that,  along 
with  the  praise  of  God's  word  and  law,  which  is 
repeated  almost  like  a  refrain,  there  are  inter- 
woven prayers  for  enlightenment  to  understand 
them,  and  strength  to  be  faithful  to  them,  inter- 
mingled here  and  there  with  complaints,  promises, 
and  hopes,  and  also  with  supplications  for  Divine 
assistance  against  mighty  and  crafty  oppressors 
and  persecutors.  All  these  occur  so  frequently 
that  it  is  unadvisable  to  limit  the  connection  of 
thought  to  a  narrow  range. 

Whether  the  author  was  in  imprisonment,  and 
shortened  the  time  by  thus  weaving  together  his 
complaints  and  comforting  thoughts  (Hitzig, 
Del.)  cannot  be  known  with  any  degree  of  cer- 
tainty. The  same  remark  applies  to  the  time  of 
composition  and  the  person  of  the  composer.  It 
is  only  certain  that  the  Poet  did  not  speak  for 
the  Jewish  people  (Rudinger),  and  that  the 
Psalm  is  to  be  reckoned  among  the  latest  of  the 
whole  collection  (Ewald).  Some  of  the  older 
commentators  have  assigned  it  to  a  Jew  living  in 
captivity  among  the  Syrians  (Sylloge  commentt. 
iheoll.  ed.  Pott.  I.,  p.  814  ff.).  There  is  also 
something  to  be  said  in  favor  of  referring  it  to 
the  period  of  Grecian  rule,  under  which  the  go- 
vernment was  unfriendly,  and  a  large  party 
among  the  Jews  themselves,  who  favored  the  go- 
vernment, persecuted  the  pronounced  professors 
of  the  Thora  (Del.).  If  we  go  down  to  the  time 
of  the  Maccabees,  an  historical  connection  is  pre- 
sented with  the  imprisonment  of  Jonathan,  1 
Mace.  xii.  48  (Hitzig).  But  the  closing  period 
of  the  Persian  supremacy  affords  the  contrasts 
presented  here,  between  a  worldly  government, 
hostile  to  the  religion  of  Jehovah  and  the  Divine 
dominion  revealed  in  the  Law ;  between  that 
party  of  presumptuous  blasphemers,  who  appear 
as  national  enemies,  and  the  pious  worshippers 
of  Jehovah;  between  disloyal,  unfaithful,  cove- 
nant-breaking Jews,  and  the  friends  of  the  Law, 
whose  companion  the  Poet  is  (Ehrt,  Abfassungs- 
ze.it  und  Abschluss  des  Psalters,  p.  l!)l ). 

Delitzsch  gives  the  inner  progress  of  thought 
through  the  several  strophes  as  follows:  After 
the  Poet  has  praised  fidelity  to  God's  word  (1), 
and  characterized  it  as  the  virtue  of  all  virtues, 
which  is  a  blessing  to  the  young,  and  which  he 
himself  labors  to  gain  (2),  he  prays,  in  the  midst 
of  scornful  and  persecuting  companions,  for  the 
mercies  of  enlightenment  (3),  of  strengthening 
(4),  of  preservation  (5),  of  suitable  and  joyful 
profession  of  his  faith  (6)  ;  God's  word  is  the  ob- 


ject of  his  striving  and  aspirations  (7),  he  loves 
the  friendship  of  those  who  fear  God  (8),  and, 
though  recognizing  the  salutary  influences  of  hia 
humiliation  (9),  is  yet  in  need  of  consolation  (10), 
and  sighs:  how  long!  (11).  Without  the  im- 
movable and  mighty  word  of  God  he  would  de- 
spond (12);  it  is  his  wisdom  in  situations  of  dis- 
tress (13)  ;  he  has  sworn  to  be  faithful  to  it,  and 
in  persecution  remains  faithful  (14);  he  abhors 
and  despises  the  faithless  ;  he  is  oppressed,  but 
God  will  not  leave  him  under  oppression  (16), 
or  permit  a  godless  conduct,  which  forces  river3 
of  tears  from  his  eyes,  to  prevail  over  him  (17), 
over  him  who  is  small  [youthful)  and  despised, 
whom  zeal,  on  account  of  the  prevailing  forget- 
fulness  of  God,  is  consuming  (18) ;  he  entreats 
that  God  might  hear  his  crying  by  day  and  by 
night  (19),  might  soon  revive  him  with  His  help- 
ful compassion  (20),  as  he  remains  firm  in  his 
fidelity  to  God,  though  persecuted  by  princes 
(21),  and  seek  the  lamb,  that  was  separated  from 
the  flock  and  exposed  to  such  dangers  (22). — 
This  is,  at  least,  a  guiding  thread  in  the  efforts 
which  are  necessary  to  connect  the  several  stro- 
phes. The  sections  are  then  more  or  less  indi- 
vidualized in  their  single  verses. 

[Hengstenberg,  holding  the  view  given  above 
under  his  name,  sums  up  the  contents  of  the  Psalm 
thus:  "The  praise  of  God's  word,  the  assertion 
that  it  is  the  infinitely  sure  way  of  salvation,  and 
the  only  comfort  in  suffering,  the  determination  to 
be  faithful  to  God's  word  and  law,  prayer  for  the 
spiritual  understanding  of  the  law,  and  for 
strength  to  fulfil  it,  and  supplications  for  the  sal- 
vation promised  in  it,  form  the  contents  of  this 
Psalm."  With  reference  to  the  stand-point  of 
the  author,  Hengstenberg  considers  it  entirely 
national,  referring  to  vers.  23,  46,  87,  with  which 
he  compares  Ps.  cxv.  14,  and  ver.  161.  He  there- 
fore considers  large  portions  of  it,  which  appear 
to  represent  only  individual  feelings,  as  bearing  a 
hortatory  character.  But  the  true  view  appears  to 
me  to  be  that  of  Alexander :  "  There  is  no  Psalm 
in  the  whole  collection  which  has  more  the  ap- 
pearance of  having  been  exclusively  designed 
for  practical  and  personal  improvement,  with- 
out any  reference  to  national  or  even  to  ec- 
clesiastical relations  than  the  one  before  us." 
After  citing  some  of  Hengstenberg's  arguments 
for  the  opposite  view,  he  continues  :  "  The  opi- 
nion that  the  ideal  speaker  throughout  this  Psalm 
is  Israel,  considered  as  the  Church  or  chosen 
people,  will  never  commend  itself  as  natural  or 
likely  to  the  mass  of  readers,  and  is  scarcely  con- 
sistent with  such  passages  as  vers.  63,  74,  79, 
and  others,  where  the  speaker  expressly  distin- 
guishes himself  from  the  body  of  the  people. 
The  same  difficulty,  in  a  less  degree,  attends  the 
national  interpretation  of  the  Psalms  immedi- 
ately preceding.  Perhaps  the  best  mode  of  re- 
conciling the  two  views  is  by  supposing  that  this 
Psalm  was  intended  as  a  manual  of  pious  and  in- 
structive thoughts,  designed  for  popular  im- 
provement, and  especially  for  that  of  the  younger 
generation,  after  the  return  from  exile,  and  that 
the  person  speaking  is  the  individual  believer, 
not  as  an  isolated  personality,  but  as  a  member 
of  the  general  body,  with  which  he  identifies 
himself  so  far,  that  many  expressions  of  the 
Psalm  are  strictly  applicable  only  to  the  whole 


PSALM  cxrx. 


589 


as  such  considered,  while  others  are  appropri- 
ate only  to  certain  persons  or  to  certain  cl 
in  the  ancient  Israel.  To  this  design  of  popular 
instruction,  and  especially  to  that  of  constant  re- 
petition and  reflection,  the  Psalm  is  admirably 
suited  by  its  form  and  structure.  The  alpha- 
betical arrangement,  of  which  it  is  at  once  the 
most  extended  and  the  most  perfect  specimen, 
and  the  aphoristic  character,  common  to  all  al- 
phabetic Psalms,  are  both  adapted  to  assist  the 
memory  as  well  as  to  give  point  to  the  immedi- 
ate impression.  It  follows,  of  course,  that  the 
Psalm  was  rather  meant  to  be;  a  storehouse  of 
materials  for  pious  meditation,  than  a  discourse 
for  continuous  perusal."  On  this  last  question 
Perowne  also  agrees  with  most  commentators, 
against  the  opinion  of  Dclitzsch  that  there  is  a 
continuity  of  thought  in  the  Psalm. 

On  the  opinion  of  Dclitzsch  and  Ewald,  re- 
ferred to  above,  with  regard  to  the  period  of  the 
author's  life  at  the  time  of  the  composition,  Pe- 
rowne argues  :  "  The  language  of  ver  9  is  rather 
that  of  one.  who  looking  back  on  his  own  past 
life,  draws  the  inference,  which  he  seeks  to  im- 
press upon  the  young,  that  youthful  purity  can 
only  be  preserved  by  those,  who  from  early 
years  take  God's  word  as  their  guide.  When  it 
is  said  in  vers.  99,  100  that  the  Psalmist  is 
wiser  than  his  teachers,  wiser  than  the  aged, 
the  only  conclusion  that  can  be  drawn  is,  that 
he  is  not  advanced  in  life.  It  is  plain  that  the 
writer  is  not  an  old  man,  as  Ewald  would  have 
us  believe,  or  he  would  not  compare  his  know- 
ledge of  the  law  with  the  knowledge  of  the  aged. 
But  it  does  not  follow  that  he  is  a  young  man. 
The  teachers  whom  he  had  outstript  may  have 
been  those,  whose  disciple  he  once  was,  not  those 
whose  disciple  he  still  is,  or  he  may  refer  to 
authorized  teachers,  to  whom  he  listened  because 
they  taught  in  Moses'  seat,  though  he  felt  that. 
they  had  really  nothing  to  teacli  him.  Indeed 
the  whole  strain  of  the  Psalm,  its  depth  and 
breadth  of  spiritual  life,  and  the  long  acquaint- 
ance, which  is  everywhere  implied  in  it,  with  the 
word  of  God,  can  leave  us  no  doubt  that  it  was 
written  by  a  man  who  was  no  longer  young,  who 
had  at  least  reached  'the  middle  arch  of  life.'" 

The  spiritual  worth  and  bevuty  of  the  Psalm 
are  not  impaired  by  its  artificial  form.  "  If  we 
would  fathom  the  depth  of  meaning  in  the  writ- 
ten law  of  Israel :  if  we  would  measure  the 
elevation  of  soul,  the  hope,  the  confidence,  even 
before  princes  and  kings,  which  pious  Jews  de- 
rived from  it,  we  must  turn  to  this  Psalm.  Here 
is  an  epitome  of  all  true  religion  as  conceived  by 
the  best  spirits  of  that  time.  To  such  a  loving 
study  and  meditation  on  the  law,  the  alphabeti- 
cal arrangement  is  not  inappropriate,  and  if  the 
poem  be  necessarily  somewhat  cramped,  it  is 
nevertheless  pervaded  by  the  glow  of  love, 
and  abounds  in  spiritual  life."  (The  Psalms 
Chronologically  Arranged  by  Four  Friends,  p. 
385;  quoted  by  Perowne).  See  also  an  estimate 
of  its  spiritual  teaching  in  Edwards  on  the  Reli- 
gious Affections,  Part  III.  Sec.  3.— J.  F.  M.]. 

Aleph.  Vers.  1-4.  This  Psalm  in  accordance 
with  the  more  extended  treatment  of  its  topics, 
has  a  double  ascription  of  blessedness,  instead 
of  the  single  one  in  Ps.  i.  1;  cxii.  1.  The  prae- 
terites,  mingled  as  they  are  with  futures  in  the 


sense  of  the  present,  express  the  constancy  of  the 
relation  described. — [The  rendering  of  ver.  1  a, 
in  E.  V.  is  not  sufficiently  perspicuous.  The 
literal  translation  is:  Blessed  are  those  who  are 
blameless  in  their  ways.  Its  rendering  of  ver. 
4  is  also  incorrect,  neglecting  the  division  of  the 
verse  according  to  the  accents.  It  should  be: 
Thou  hast  enjoined  thy  precepts;  to  observe 
them  diligently.  The  explanation  follows. — 
J.  F.  M.].  In  ver.  4  b,  the  design  in  enjoining 
the  precepts  is  given,  with  the  implication  that 
their  observance  is  as  earnestly  enjoined,  as  it 
is  difficult  to  practise. 

Vers.  5-7.  The  Psalmist  does  not  say  that  he 
would  have  his  ways  directed  to  the  object  ex- 
pressed in  Ver.  6  6.  (Sept.,  De  Wette,  Del.),  or 
that  he  would  have  them  established,  standing 
fast,  for  the  sake  of  the  object  to  be  gained  (Hup- 
feld),  Prov.  iv.  26.  [The  former  view  which  is 
expressed  in  E.  V.  is  also  that  of  Alexander. 
That  of  Dr.  Moll  is  probably  more  correct.  It 
is  expressed  in  his  translation  :  Oh  that  my  ways 
were  firmly  set,  to  keep  Thy  statutes  !  The  dif- 
ference between  the  two  views  is  very  slight. — 
J.  P.M.].  'Snx,  for  which  in  2  Kings  v.  3, 
occurs  ,l7nX,  is  equivalent  to  Ohif!  a  sigh  of 
desire.  Ver.  7.  The  judgments  of  thy  righ- 
teousness [E.  V.  righteous  judgments]  are 
those  decisions  with  regard  to  justice  and  in- 
justice, which  express  and  fulfil  God's  righteous- 
ness, and  which  are  to  be  learnt  from  Scripture  in 
connection  with  History  (Del.)  Ex.  xxi.  1;  xxiv. 
3 ;  Lev.  xviii. ;  Ps.  xix.  19  f.,  and  which  form 
the  object  of  praise. 

Beth.  Ver.  9.  In  ver.  9  b,  the  answer  given,  in 
the  gerund,  to  the  question  in  ver.  'J  </,  has  a  form 
which  is  not.  quite  suitable  (Olshausen).  After 
"IDL?  may  be  supplied  according  to  the  analogy 
of  the  Psalm  :  it,  that  is,  the  way,  or  the  law 
(Aben  Ezra,  J.  H.  Mich.,  Rosenmiiller,  Hupfeld, 
Hitzig).  The  reflexive  construction  (Luther, 
De  Wette,  Hengst.,  Del.)  is  likewise  admissible, 
Josh.  vi.  18.  The  cleansing  of  the  way  (Ps. 
Ixxiii.  13  ;  Prov.  xx.  9)  alludes  to  the  defilement 
of  sin.  [Alexander  differs  from  all  these  critics. 
He  considers  the  construction  of  the  infin.  as  a 
gerund  to  be  too  rare  and  doubtful  to  be  assumed 
without  necessity,  and  renders  the  second  mem- 
ber :  "  (so)  as  to  keep  it  according  to  thy  word." 
He  says,  "  It  is  much  more  simple  and  agreeable 
to  usage,  to  regard  the  whole  as  one  interroga- 
tive, and  the  second  clause  as  supplementary  to  the 
first.  The  answer  is  suppressed,  or  rather,  left  to 
be  inferred  from  the  whole  tenor  of  the  psalm, 
which  is,  that  men,  and  especially  young  men, 
whose  passions  and  temptationsare  strongin  pro- 
portion to  their  inexperience,  can  do  nothing  of 
themselves,  but  are  dependent  on  the  grace  of 
God.  The  omission  of  an  answer,  which  is  thus 
suggested  by  the  whole  psalm,  rather  strengthens 
than  impairs  the  impression  on  the  reader."* — 
J.  F.  M]  


[*Tliis  mode  of  viewing  the  verse,  which  I  do  not  find  in 
any  of  the  other  expositors,  and  which  i-  certainly  preferable 
to  the  common  one,  illustrates  the  eiiiie.il  sagacity  of  its 
author,  which,  together  with  his  exquisite  judgment,  is  in 
none  of  his  writings  better  illustrated  than  in  his  masterly 
treatment  of  this  psalm  throughout.  It  may  not  be  out  of 
place  here  to  call  attention  to  a  misconception  widely  preva- 
lent with  regard  to  his  Commentary,  that  it  is  very  little  more 
than  an  abridgement  of  that  of  Hengstenberg.      Numerous 


590 


THE  FIFTH  BOOK  OF  PSALMS. 


Ver.  14.  The  Law  is  equalled  in  value 
to  all  possible  riches;  that  is,  to  all  blessings 
that  can  be  conceived,  and  that  are  most  highly 
prized  by  men.  The  rendering  should  not  be  : 
as  it  were  more  than  all  riches  (Olsh.),  but:  as 
above  all  riches  (comp.  ver.  1G2). 

Gimel.  Vers.  17,  18.  In  ver.  17,  according 
to  the  accentuation,  ?TnX  belongs  to  the  first 
member,  and  indicates  the  end  for  which  the  di- 
vine bounties  are  entreated:  "that  I  may  live." 
Attached  to  the  second  member,  with  the  trans- 
lation: if  I  live,  I  will  keep  (held  to  be  possible 
by  Hupfeld),  the  vow  of  obedience,  prompted  by 
the  divine  gift  of  life,  would  be  uttered.  Or,  if 
we  adopt  the  construction:  may  I  live  and  keep 
(Hitzig),  both  of  these  ends  are  distinguished 
in  one  supplication,  as  simultaneous  objects  of 
entreaty.  [According  to  the  accents,  the  best 
translation  is:  Grant  to  thy  servant  (that)  I 
may  live,  and  I  will  keep  thy  word.  So  most 
translators.  Alexander  remarks  that  there  may 
be  an  allusion  to  the  way  in  which  the  Law  con- 
nects life  and  obedience,  and  refers  to  Lev.  xviii. 
6;  Deut.  vi.  24.  Hengstenberg,  in  accordance 
with  his  hypothesis  given  above,  holds  that  it  is 
the  preservation  of  the  national  existence  that  is 
meant. — J.  F.  M.]  The  -wondrous  things  in 
ver.  18  are  not  events  in  which  the  direction 
given  by  God  is  shown  unexpectedly  to  have 
been  right  (Hitzig),  but  truths  disclosed  to  faith, 
and  revelations  concerning  God,  lying  in  the 
law  beneath  the  veil  of  the  letter,  and  perplexing 
to  the  common  understanding,  to  the  knowledge 
of  which  the  removal  of  the  veil  suspended  over 
the  eyes  by  nature  is  also  necessary. 

Vers.  19  if.  On  earth  we  are  only  lodging  as 
strangers,  and,  as  it  were,  in  a  foreign  land  (1 
Chron.  xxix.  15;  Ps.  xxxix.  13).  Nor  do  we 
know  beforehand  what  is  established  there  as 
right  and  law.  This  we  would  fain  discover ; 
for  the  anger  of  God,  which  does  not  concern  it- 
self about  our  ignorance,  dwells  there  too  (Hit- 
zig). Therefore  we  do  not  need  speedy  compassion 
on  account  of  the  fieetness  of  life  (Hupfeld);  we 
need  instruction  (De  Wette)  in  our  helplessness 
(Luther,  Hengst.,  Del. )  [Luther  explains:  "I 
have   no    inheritance  but   thy    word ;  therefore 

forsake   me  not." — J.  F.  M.] — In  ver.  22  7J  is 

not  instead  of  7j,  from  7~J  to  roll  off,  Josh.  v. 
9   (lsaaki,  Ilos.,  De  Wette,  Hengst.),  but  it  is 

from  n/J,  to  uncover,  draw  away  the  covering 
(Geier,  J.  II.  Mich.),  here  that  of  contempt, 
[which  is  regarded  as  if  it  were  a  garment  or 
cloak.— J.  F.  M .] 

Daleth.  Vers.  25-28.  The  reviving  in  ver. 
25  refers  as  usual,  not  to  the  strengthening  of 
the  spiritual,  but  to  the  restoration  of  the  phy- 
sical life,  welfare,  and  prosperity,  by  deliverance 
from  distress  and  danger.  [Alexander:  "The 
first  clause  seems  intended  to  suggest  two  con- 
sistent but  distinct  ideas:  that  of  deep  degrada- 
tion as  in  Ps.  xliv.  26,  and  that  of  death  as  in 

instances  of  disagreement  between  them  are  to  be  found  in 
the  ad.litkms  to  this  volu  »e,  and  many  more  would  be  ob- 
served in  a  comparison  of  the  two  works.  The  modesty  of 
Dr.  Alexander's  preface  has  misled  many  with  regard  to  this 
point;  but  his  Exposition  is  an  evidence  of  the  independence 
as  well  as  of  the  power  which  characterized  everything  that 
he  wrote.— J.  F.  M.J 


Ps.  xxii.  30.  The  first  would  be  more  obvious 
in  itself  and  in  connection  with  the  parallel  re- 
ferred to;  but  the  other  seems  to  be  the  promi- 
nent idea,  from  the  correlative  petition  in  the 
last  clause.  .  .  .  Thy  word,  the  promise  annexed 
to  Thy  commandment,  see  ver.  28."  Ver.  28  a, 
should  probably  be  rendered:  My  soul  weeps 
from  sorrow.  The  verb  means  to  drop.  In  Job 
xvi.  20  it  is  applied  to  the  eye. — J.  F.  M.] 

Vers.  30  ff.  In  ver.  30  VMB?  is  scarcely  to  be 
explained  as  a  setting  before  the  mind  ;  i.  e.  ac- 
knowledging as  binding  (Koster),  or  as  a  mental 
agreement;  i.  e.  approving  (Hitzig),  but  is  to  be 
understood  of  the  act  of  the  subject,  by  which 
something  was  placed  before  the  eyes  as  a  stan- 
dard of  action  (Hengst.,  Del.).  That  which 
should  be  contemplated  is  contemplated  (Ewald). 
The  enlarging  of  the  heart  (ver.  32)  does  not 
refer  to  the  enlargement  of  the  understanding,  1 
Kings  v.  9  (De  Wette),  but  expresses  the  feeling 
of  well-being  and  joy  (Is.  lx.  5;  2  Cor.  vi.  11- 
13),  as  contrasted  with  mental  oppression 
(Geier).  [P«,ender:  For  Thou  shalt  enlarge  my 
heart.— J.  F.  M.] 

He.  Vers.  37  ff.  The  outward  senses  present  to 
the  heart  the  objects  of  forbidden  desire,  and  ex- 
cite pleasure  in  and  desire  for  them  (Is.  xxxiii. 
15  :  Job  xxxi.  1-7) ;  men  must  therefore  shut  their 
ears  and  eyes  against  them  and  let  them  pass  un- 
heeded. In  ver.  38  the  relation  can  be  referred 
either  to  the  word  (lsaaki,  J.  H.  Mich.,  De  Wette, 
Hengst.,  Del.),  or  to  the  servant  (Syr.,  Geier, 
Hitzig),  without  essentially  altering  the  sense. 
pUD  abscindere  is  used  of  profiting  by  defrauding 
one's  neighbor,  1  Sam.  viii.  3.  Wp  means  that 
which  is  without  real,  intrinsic  worth ;  that  is, 
with  relation  to  God;  doctrine  and  life  opposed 
to  God.  Ver.  39  does  not  speak  of  the  judgments 
of  God,  whether  merciful  (Kimchi,  Geier  and 
others)  or  righteous  ones  (Hengst.),  but,  like 
the  whole  Psalm,  of  the  revealed  ordinances  of 
justice. 

Vau.  Vers.  41,  42.  As  the  Vau  is  really  only 
placed  here  on  account  of  alphabetical  require- 
ments, its  occurrence  in  ver.  42  is  not  to  be  pressed 
so  as  to  make  it  indicate  the  object  aimed  at  in  the 
petition  of  the  preceding  verse :  in  order  that  I 
may  answer  (De  W.).  The  manifestations  of  God's 
mercy  in  ver.  41  are,  in  the  original,  not  in  the 
singular  (Sept.)  but  in  the  plural  (Chald.,  Jerome). 

Vers.  46-48.  Ver.  46  is  the  motto  of  the  Augsburg 
Confession  according  to  the  historical  view  of 
the  verbs  in  the  Vulgate,  which,  however,  does 
not  correspond  with  the  Heb.  text:  Et  loquebar 
de  (in)  testimoniis  tuis  in  conspectu  regum  et  non 
confundebar.  The  lifting  up  of  the  hands,  ver. 
48,  does  not  refer  to  the  observance  of  the  com- 
mandments, (most  ),  still  less  to  the  worship  of 
the  law  in  the  later  Jewish  manner  (Koster),  but 
to  the  longing  desire  expressed  by  stretching  out 
the  hands  after  the  commandments  (Hitzig), 
often  parallel  to  the  lifting  up  of  the  heart  to 
the  highest  good,  Pss.  xxviii.  2;  lxiii.  5;  Lam. 
iii.  41  (Hengst.,  Hupfeld). 

Zain.  Vers.  50  ff.  Ver.  50  reminds  us  of  Job  vi. 
10.  It  is  doubtful  whether  '2  in  the  second  mem- 
ber of  the  verse  is  to  be  taken  as  explaining  the 
"this"  by  mentioning  what  the  comfort  consisted 
in,  or  as  the  confirmatory  "for"  (Hupf.).  [In  ver. 


PSALM  CXIX. 


591 


53  render:  Indignation  hath  taken  hold  of  me. — 
J.  F.  M.]  In  ver.  54  the  reference  is  not  to  exile 
or  any  other  misfortune,  but  human  life  is,  after 
Gen.  xlvii.,  described  as  "the  house  of  my  so- 
journings."  Man  has  not  upon  earth  his 
D/ty  jT3,  Eccl.  xii.  5.  The  earth  has  been  in- 
deed given  to  him  (Ps.  cxv.  16),  but  not  as  his 
abifling-placc  (see  on  ver.  19). 

Cheth. — [Ver.  57  is  translated  by  Dr.  Moll : 
My  portion  is  Jehovah  !  I  have  said  to  keep  thy 
precepts  (I  have  promised  to  keep  thy  precepts). 
Alexander  translates  and  comments  thus:  "My 
portion,  oh  Jehovah,  I  have  said  (is)  to  keep  thy 
words.  This  construction  is  rejected  by  Ileng- 
stenberg  and  others  as  forbidden  by  the  accents 
and  the  analogy  of  Pss.  xvi.  5 ;  lxxiii.  26.  But, 
as  the  same  words  may  either  express  the  sense 
here  given,  or:  My  portion  is  Jehovah,  we  are  at 
liberty  to  choose  the  one  best  suited  to  the  con- 
text, even  in  opposition  to  the  accents,  which 
cannot  be  regarded  as  an  ultimate  authority.  In 
favor  of  the  sense  first  given  is  its  perfect  agree- 
ment with  the  close  of  the  preceding  stanza.  In 
reference  to  the  resolution  there  recorded  and 
described  as  being  fulfilled,  he  here  adds:  thus 
have  I  said  (declared  my  purpose),  oh  Lord,  to 
obey  thy  words. — J.  F.  M.] 

Vers.  01  ff.  Ver.  61  is  explained  by  ver.  110. 
The  pointing  does  not  distinguish  as  clearly  as 
might  be  expected  (Del.)  between  "{'IT)  afavag 
and  ''^D  (snares).  [Dr.  Moll  translates :  The 
snares  of  the  wicked  have  surrounded  me.  So 
Dclitzsch,  Hupfeld  and  Ilengst.  Perowne  trans- 
lates :  cords.  Alexander :  bands,  "  the  cordage 
of  a  net,"  Ps.  xviii.  5.  The  meaning:  bands,  in 
the  sense  of  companies,  troops,  given  in  E.  V.  is 
as  Del.  remarks,  never  found  attached  to  that 
word  in  the  plural,  though  the  sing,  has  that  sense 
in  1  Sam.  x.  5-10.  Bo'ltcher,  however  (g  800), 
assigns  to  it  that  meaning  here.  The  transla- 
tion: "robbed"  of  E.  V.  in  the  same  verse  is 
entirely  unfounded.  I  cannot  discover  its  source. 
— J.  F.  M.]  In  ver.  62  we  have  the  accusative 
of  time  as  in  Job  xxxiv.  20.  With  ver.  63  comp. 
Prov.  xxviii.  24.     Ver.  64  a  recalls  Ps.  xxxiii.  5. 

Teth.— Vers.  69,  70.  The  poet  will  not  be 
induced  to  err  from  fidelity  to  God's  word  by  all 
the  falsehoods  which  presumptuous  men  smear 
upon  him  (Bottcher)  or  better  (absolutely  as  in 
Job  xiii.  4)  tmear  all  at  once  over  him,  making 
the  true  nature  of  things  undiscernible  by  daub- 
ing them  over  with  false  colors  (Del.),  or  pasting 
on  deceit  (Hitzig).  [Del.  quotes  the  Chald., 
Talmud,  and  the  Syr.  in  favor  of  the  meaning 
smear  over  or  on.  This  is  now  generally  accepted. 
The  idea  of  forging,  devising,  in  E.  V.  follows  the 
meaning  to  sew  together,  formerly  assigned  to 
73D  as  the  primary  idea. — J.  F.  M.]  Ver.  70. 
The  heart  which  is  overspread  with  fat  or  grease 
is  a  figure  employed  to  denote  want  of  sensitive- 
ness or  hard-heart edness,  Pss.  xvii.  10;  lxxiii. 
10;  Is.  vi.  10. 

Yodh.  Vers.  75-78.  In  ver.  75  it  is  not  God 
Himself  who  is  called  H^OX  after  Deut.  xxxii.  4 

T       v: 

(Ilengst.).  The  word  is  employed  either  as  an 
adverbial  accusative:  in  fidelity  (most),  or  as  in 
apposition  and  parallel  to  p7!V.>  tae  following 
word  becoming  a  relative  clause,  attached  at  the 


end  of  the  verse  (Hupf. ).  [The  first  member  of 
ver.  78  should  be  translated:  Let  the  proud  be 
ashamed;  for  they  have  wronged  me  by  false- 
hood.—J.  F.  M.] 

Caph.— Vers.  83,  84.  The  bottle  in  the 
smoke,  ver.  83,  is  probably  not  a  figurative 
representation  of  one  who  had  become  mellow 
and  ripened  by  affliction  (Hupfeld),  taken  from 
the  custom  of  the  ancients  of  hanging  bottles 
filled  with  wine  in  the  smoke  high  up  above  the 
fire;  for  ivine  is  not  the  subject  of  the  verse. 
Nor  is  there  any  comparison  to  a  bottle  hung  up 
in  order  to  make  it  dry  and  wrinkled,  so  as  to 
adapt  it  for  preserving  wine  (Do  Wette).  It 
seems  more  suitable  to  refer  to  the  effects  of 
smoke  as  destroying  and  rendering  useless  (Geier, 
J.  H.  Mich.,  Ilengst.).  Accordingly,  the  mean- 
ing would  be,  that  he  allows  nothing  to  force 
God's  word  from  his  consciousness,  although 
already  he  has  become  like  a  bottle  blackened 
and  shrivelled  up  in  the  smoke  (Del.).  The  ob- 
ject of  hanging  such  a  bottle  high  up  would  then 
be  to  set  it  aside  in  the  meantime  as  not  imme- 
diately needed.  And  its  contact  with  the  smoke 
would  be  merely  the  consequence  of  its  hanging 
in  an  elevated  position,  whither  the  smoke,  in 
the  absence  of  chimneys,  would  naturally  rise. 
The  point  of  comparison  would  then  be  the  being 
set  aside  (Hitzig,  Del.). — The  expression  in  ver. 
84,  translated:  how  many,  in  Gen.  xlvii.  8,  oc- 
curs here  in  the  sense:  how  few,  Ps.  xxxix.  5. 
The  entreaty  of  an  immediate  interference  of  God 
is  evoked  and  supported  by  the  thought  of  the 
brevity  of  human  life. 

Lamedh. — Vers.  89-91.  The  heavens  are 
mentioned  with  reference  to  their  unchangeable- 
ness,  as  in  Pss.  lxxxix.  3;  xxx.  37,  not  as  a  lo- 
cality. So  the  firm  establishment  of  the  earth, 
as  an  actual  proof  and  as  the  theatre  of  the  un- 
changeable faithfulness  of  God  (Qeier,  Hupfeld, 
Del.).  The  sense  of  ver.  91  is  doubtful;  its  ex- 
planation depending  upon  what  is  assumed  as 
the  subject  of  HDJ?,  and  upon  the  meaning  of 
that  word  itself.  If  heaven  and  earth  be  taken 
as  the  subject  of  the  verb  and  the  latter  be  un- 
derstood in  the  sense  of  standing  firm  (Hupf.), 
the  meaning  would  then  be  that  the  heavens  and 
earth  stand  firm  for  the  judgments  and  laws  of 
God,  serving,  as  it  were,  to  support  them,  after 
the  analogy  of  the  preceding  figure.  If  the  sub- 
ject is  the  judgments  (Koster,  De  Wette,  Hitzig), 
the  meaning  would  be:  As  for  thy  judgments, 
they  stand  to-day.  The  word  would  then  not  be 
used  in  the  sense  which  it  bears  in  Is.  Iv.  11, 
but  would  mean  His  declared  will,  which,  as  the 
moral  order  of  the  world,  is  the  internal  comple- 
ment o£  the  physical  order.  The  preservation 
of  the  world,  ver.  90,  the  continuance  of  the 
original  creation,  is  an  act  of  His  unalterable 
and  gracious  purpose,  Gen.  viii.  21  f.  (Hitzig). 
If  the  subject  be  taken  as  generally  as  possible, 
as  in  Job  xxxviii.  15,  and  with  a  reference  to 
the  following  "all,"  then  it  would  not  be  merely 
meant,  that  all  beings  are  subject  to  law,  but 
either  that  they  all,  as  his  servants,  stand  ready 
to  execute  His  will,  Ps.  1.  6  (Ilengst.),  or  better, 
on  account  of  the  resemblance  which  the  expres- 
sions bear  to  Numb.  xxx.  5,  10;  Josh.  xx.  6; 
Ezck.  xliv.  24,  that   they  havo  humbly  to  obey 


592 


THE  FIFTH  BOOK  OF  PSALMS. 


God's  judicial  decisions  (Bottcher,  Del.),  and 
that  they  must  do  so  still  to-day,  because  these 
declarations,  long  since  formulated  in  the  Law, 
are  unalterably  valid,  as  being  words  of  God, 
and  sure  from  eternity. 

Ver.  96  strictly  says  only  in  reference  to  ex- 
tent in  space,  that  the  Psalmist  had  seen  an  end 
of  it,  that  a  limit  was  to  be  found  to  everything 
in  the  world.  It  is,  however,  usually  so  ex- 
plained to  mean  that  all  perfection  on  earth  was 
wanting,  and  that  the  Psalmist  knew  that  fact 
from  experience. — The  breadth  of  the  Law  is  its 
immeasurableness,  expressed  likewise  as  though 
in  space,  as,  in  Job  xi.  7-9,  the  immeasurable- 
ness of  God. 

Mem.  Vers.  99-102.  The  meaning  of  ver.  99  is 
not  that  the  Psalmist  had  profited  in  understand- 
ing from  his  teachers  and  from  those  who  were 
very  old  (the  Rabbins),  but  that  he  was  superior 
in  that  quality  to  his  teachers  and  the  aged.  An 
opposition  is  indicated  to  a  worldly  wisdom  whose 
source  is  not  the  word  of  revelation.  It  is  less 
clear,  whether  opposition  is  felt  by  a  younger 
man,  in  his  zeal  for  the  law,  to  older  men,  who 
were  hellenizing,  or  whether  the  aged  men  are 
here  mentioned  as  representatives,  like  the 
teachers,  of  human  authority. — [Ver.  102.  Alex- 
ander: "The  divine  judgments  in  this  Psalm  are 
always  the  external  exhibitions  of  the  divine 
righteousness  in  word  or  deed,  by  precept  or  by 
punishment.  Here,  of  course,  the  former  are 
especially  intended.  The  figure  of  a  way,  though 
not  expressed,  is  still  indicated  by  the  verbs  de- 
part and  guide." — J.  F.  M.] 

Nun. — To  have  one's  soul  in  his  hand  (ver. 
110)  signifies,  according  to  the  context,  to  re- 
main consciously  in  danger  of  death.  To  take 
one's  soul  in  his  hand  (Judges  xii.  3;  1  Samuel 
xix.  5;  xxviii.  21;  Job  xiii.  14)  means:  to  be 
prepared  to  give  up  one's  life.  Delitzsch  cites 
the  Talmudical  saying:  Man's  prayer  is  not 
heard  unless  he  takes  his  life  in  his  hand;  i.  e. 
unless  he  is  ready  to  sacrifice  his  life. 

Samech.  Vers.  113-118.  The  doubters  are 
called  literally  :  divided  persons,  divided,  that 
is,  between  two  views,  or  between  two  modes  of 
belief  with  their  opposing  claims  (1  Kings  xviii. 
21),  [E.  V.  translates  the  first  clause:  I  hate 
vain  thoughts.  The  translation  supposed  the 
word  in  question  to  be  another  form  of  □,2.PD 
(written  usually  with  W),  thoughts,  opinions. 
Hitzig  translates :  double-tongued,  referring  to 
Sirach  v.  9.  Riehm  :  "It  is  certainly  more 
suitable  to  suppose  that  the  hating  is  directed 
against  hypocrites,  or  those  wavering  in 
their  belief  between  the  true  God  and  false 
gods,  than  against  doubters  ;  but  it  may  be  more 
correct  to  explain  according  to  Ps.  xii.  3 ;  1 
Kings  xviii." — Ver.  115  b.  should  be  translated: 
and  I  will  keep  the  commandments  of  God.  Most 
translators  render:  "that  I  may  keep,"  etc.  But 
this  is  meaningless.  The  true  view  is  that  given 
by  Alexander :  "  The  first  clause  is  borrowed 
from  Ps.  vi.  9.  The  meaning  in  both  cases  seems 
to  be  that  he  has  no  fear  of  their  enmity.  The 
reason  given  in  this  case  is,  because  he  is  re- 
solved to  do  the  will  of  God,  and  is  therefore 
sure  of  His  protection."  Ver.  118  translate: 
Thou  hast  despised,  i.  e.,  instead  of:  Thou  hast 
trodden  down. — J.  F.  M.] 


Vers.  119,  120.  Dross,  or  the  residuum  of 
smelted  metal,  is  an  image  of  the  separating  and 
purifying  process  of  God's  judgments  (Jer.  vi. 
28  f.  ;  Ezek.  xxii.  18  f.  ;  Mai.  iii.  2  f.).— In  ver. 
120,  "1113  is  probably  the  terror  of  God,  i.  e.,  His 
dreadful  appearing  for  judgment,  Is.  ii.  10  f. 
(Hupfeld),  before  which  the  hair  and  skin  of  the 
Psalmist  trembled  (Ex.  xxxiv.  7). 

Ayin.  [Ver.  122.  Be  surety,  etc.  Alex- 
ander: "  It  means  not  merely:  take  me  under 
Thy  protection,  but :  become  answerable  for  me, 
stand  between  me  and  those  who,  under  any  pre- 
text, even  that  of  legal  right,  may  seek  to  oppress 
me."  See  the  phrase  furtner  discussed  in  De- 
litzsch on  Job  xvii.  3,  and  in  his  remarks  at  the 
end  of  that  chapter,  and  comp.  Alexander  on  Is. 
xxxviii.  14. — J.  F.  M.] 

Ver.  128.  The  words :  bb  'H:lp3-<73,  in  spite 
of  the  analogy  of  Is.  xxix.  11,  as  to  the  mean- 
ing, and  of  Num.  viii.  16;  Ezek.  xliv.  30,  as  to 
the  form,  are  rather  strange  if  they  are  intended 
to   mean :    all  precepts   concerning  everything. 

Yet  the  correction  ^^piJ-vJ  :  all  Thy  precepts 
(Houbigant,  Venema,  Ewald,  Olsh.,  Hupfeld),  is 
not  absolutely  necessary. 

Pe.  Vers.  129-132.  Ver.  129  does  not  allude 
to  the  observance  of  God's  testimonies  for  the 
sake  of  fulfilling  them,  but  to  the  contemplation 
of  them  in  order  to  understand  them;  for  they 
are  designated  wonderful  and  marvellous  (para- 
doxical) things,  elevated  above  every-day  life 
and  the  common  understanding  (Del.).  Thereis 
therefore  a  light  demanded  for  men,  as  they  are 
simple  (Prov.  xxii.  3),  which  God  gives  by  the 
nri3,  that  is,  the  opening  or  unfolding  of  His 
word.  The  opening  of  the  mouth  (ver.  131)  is 
an  expression  of  the  desire  (Job  xxix.  23)  of  the 
man  who  pants  after  the  heavenly  food  of  such 
disclosures.  [The  second  member  of  ver.  132 
should  be  rendered :  according  to  the  right  of 
those  that  love  Thy  name.  In  E.  V.  tDDVD  was 
supposed  to  have  here  the  sense  of  custom,  a 
meaning  which  it  sometimes  has,  compare  Greek 
duo),  and  Arabic  dinun.  This  translation  is  re- 
tained by  Perowne.  But  it  is  better,  since  the 
suffix  is  wanting,  to  take  the  word,  as  most  do, 
in  the  sense  of  jus  (comp.  Ps.  lxxxi.  5). — 
J.  F.  M.] 

Tzadhe.  Vers.  138-141.  Since  n&O  (ver.  138) 
belongs,  as  in  Ps.  xlvii.  9,  to  the  preceding  sub- 
stantive, it  is,  perhaps,  better  to  take  the  sub- 
stantive: i"\J1D5<  and  its  parallel  p}¥,  not  ad- 
verbially: in  righteousness,  in  truth,  or:  in 
justice,  in  fidelity  (Syr.,  Hupf.,  Del.),  but  as  in 
apposition:  as  righteousness,  as  truth,  or:  as 
justice,  as  fidelity  (Sept.,  Geier,  Hitzig).  [In  E. 
V.  the  Heb.  order  is  entirely  abandoned.  Alex- 
ander and  Perowne  follow  the  former  of  the 
views  above  given:  "Thou  hast  commanded  thy 
testimonies  in  righteousness  and  exceeding 
faithfulness."— J.  F.  M.] — In  ver.  141  the  term 
small,  applied  by  the  Psalmist  to  himself,  is  in- 
terpreted by  most,  after  the  Sept.  and  Vulg.,  as 
referring  to  his  youth.  Yet  it  may  also  mean: 
insignificant  (Hitzig). 

Koph. — Ver.  Ii7  does  not  mean:  I  hastened 


PSALM  CXIX. 


593 


to  meet  thee  (Ps.  Ixxxviii.  11)  or:  I  hastened 
before  thy  face  (Geier  by  supplying  ^JS).  Nor 
can  the  moaning  be :  I  anticipated  the  morning 
dawn,  for  U~D  lias  not  the  accusative  here,  as  in 
ver.  1 18,  but  stands  absolutely=to  go  before 
(Ph.  lxviii.  26),  or:  to  hasten  one's  self,  here 
followed  by  the  words:  in  the  dawn.  But  the 
object  with  which   or   to    which   he   hastened   is 

here  not  connected  with  what  precedes  by  7,  as 
in  Jonah  iv.  2,  but,  in  a  looser  construction, 
with  the  sentence :  and  I  cried.  His  eyes  then 
anticipated  the  night  watches,  in  having  not 
been  closed  by  sleep  in  the  beginning  of  each  of 
them  severally. 

Ver.  152  means:  I  have  long  known  from  thy 
testimonies  that,  &c.  (most),  or:  concerning  thy 
testimonies,  that  (Hitzig).  Hupfeld  takes  ob- 
jection, and  would  rather  translate,  by  doing 
away  with  the  preposition:  I  have  long  known 
thy  testimonies,  for.  Since,  however,  the  pre- 
position cannot  be  shown  to  be  spurious,  and  the 
explanation  of  some  of  the  okler  expositors:  I 
know  the  times  of  old,  or:  antiquity,  or:  what 
is  past,  for,  etc.,  is  not  tenable,  he  is  not  disinclined 
to  take  TY^'T  absolutely:  I  am  instructed,  have 
understanding. 

Resh. — Ver.  100.  VfH\  according  to  the  con- 
text, does  not  mean:  the  beginning  (the  ancient 
translators  and  most  expositors),  but  the  sum, 
the  total  number  of  all  the  items  in  the  reckon- 
ing. "The  word  of  God  is  reckoned  over  in  its 
parts  and  as  a  whole.  Truth  is  the  grand  de- 
nominator and  Truth  the  result"  (Delitzsch). 

Sin  (Shin). — "While  even  in  the  oldest  al- 
phabetical Ptjntim*  Sin  sometimes  represents 
Bamech  also,  and  Shin  never  does,  the  reverse 
is  the  case  in  the  biblical  alphabetical  pieces; 
here  Sin  and  Shin  occur  together,  and  to  Samech 
is  assigned  a  place  of  its  own'"  (Delitzsch) — Ver. 
1G4.  Seven  times,  as  in  Lev.  xxvi.  18;  Prov. 
xxiv.  1G,  comp.  Matt,  xviii.  xviii.  21,  is  not 
merely  a  round  number,  as  it  is  at  all  events,  in 
Prov.  xxvi.  16,  25  (Hitzig),  but  a  sacred  num- 
ber. It  is  to  be  understood  here,  however,  not 
arithmetically,  but  symbolically,  representing  a 
continued  course  of  devotional  exercises,  com- 
plete in  itself,  and  surrounding  and  pervading, 
with  its  sacred  influences,  all  the  duties  of  the 
day.  In  the  same  way  such  exercises  three  times 
engaged  in  (Ps.  Iv.  18),  were  shown  to  be  spon- 
taneous, rising  above  the  perfunctory  spirit, 
which  might  characterize  the  customary  morn- 
ing and  evening  devotions.  [ALEXANDER:  "The 
use  of  this  form  of  expression  here  is  not  the  ef- 
fect, but  the  occasion  of  the  use  of  canonical 
hours." — I.  F.  M.] 

Tau.  —  [Ver.  171  translate:  My  lips  shall  pour 
forth  praise,  lor  Thou  wilt  teach  me  Thy  statutes. 
— J.  F.  ML]  Ver.  176.  A  lost  sheep  is  one 
separated  from  the  flock  (Is.  xxvii.  13),  and, 
therefore,  every  moment  in  danger  of  destruc- 
tion. The  idea  is  explained  by  Is.  liii.  6.  The 
accents  (J.  II.  Mich.,  Ilupf.,  Del.)  arc  usually 
not  regarded.  [Perowne:  "The  figure  cannot 
be  employed  here  in  the  same  sense  in  which  it 
is  employed  in  our  Lord's  parable.      He  who  is 

[•The  name  applied  to  Jewish  poetry  after  the  stli  Cent. 
It  is  evidently  derived  from  the  Qreek.    Bee  Etueridge,  He- 
brew Literature,  pp.  3G7  ff.^J.  F.  M.] 
38 


the  lost  sheep  here  is  one  who  does  not  forget 
God's  commandments.  The  figure,  therefore, 
Beeme  in  this  place  to  denote  the  helpless  condi- 
tion of  the  Psalmist,  without  protectois,  exposed 
to  enemies,  in  the  midst  of  whom  he  wanders, 
not  knowing  where  to  find  rest  and  shelter." 
Alexander:  "  As  the  preceding  verse  sums  up 
the  petitions  of  the  psalm,  so  this  sums  up  its 
complaints  in  the  first  clause,  and  its  professions 
in  the  last,  connected  by  the  short  prayer  (seek 
thi/  servant)  as  a  single  link.  The  predominant 
use  of  the  [list  tense,  even  to  the  end,  shows 
how  deeply  the  entire  psalm  is  founded  upon  ac- 
tual and  previous  experience." — J.  F.  M.J 

IIOMILETICAL   AND    PRACTICAL. 

Vers.  1-8.  The  blessedness  of  those  who  love, 
praise,  and  strive  after  God's  word,  in  spite  of 
all  its  opposers. — From  the  relation  in  which 
thou  dost  stand  to  God's  word,  thou  canst  derive 
knowledge  concerning  the  inclinations  of  thy 
heart,  the  bias  of  thy  soul,  and  the  conduct  of 
thy  life. — Be  not  satisfied  with  the  possession 
of  God's  word  in  the  Holy  Scriptures,  but  grow 
in  the  knowledge  of  it,  and  exercise  thyself  in 
its  use. — Open  thy  heart  to  God  in  prayer  for 
the  entrance  of  His  Word  in  its  power. 

Starke:  The  blessed  use  of  God's  word  con- 
sists in  a  pious  life,  regulated  thereby  sincerely 
and  steadfastly. — The  world  seeks  its  happiness 
in  riches  and  honors,  and  does  not  find  it.  God's 
word  is  a  mine  of  gold  in  which  we  must  dig,  if 
we  would  be  eternally  happy. — To  walk  in  God's 
ways,  and  not  to  do  evil  consciously,  arc  things 
inseparably  connected. — If  thou  doest  what  God 
bids  thee,  thou  knowest  thou  canst  do  no  wrong. 
— We  learn  faith  from  the  gospel,  and  love  from 
the  law.  How  can  these  commands  be  better 
kept,  than  when  they  are  obeyed  in  the  exercise 
of  faith  and  love? — Where  there  dwells  a  heaven- 
ly mind  there  is  a  longing  and  sighing  after  the 
things  of  heaven. — It  is  the  highest  of  all  arts, 
to  impress  God's  word  deeply  upon  the  heart, 
and  to  desire  to  listen  to  nothing  else.  We  have 
to  keep  learning  that  art  as  long  as  we  live. — 
When  we  have  God  as  our  Teacher,  and  the  Holy 
Spirit  as  our  Guide,  we  learn  Divine  things 
aright. — It  is  the  nature  of  God's  word,  that,  the 
more  and  the  more  diligently  we  read  it  aud 
meditate  upon  it,  the  richer  understanding,  in- 
struction, and  comfort  it  imparts.  Its  teaching 
can  never  be  exhausted. 

Frisch:  Follow  the  known  will  of  God,  as  in 
belief,  so  also  in  life,  and  depart  neither  from 
the  love  nor  the  fear  of  it. — Rie/jer:  The  blessed 
purpose,  to  seek  God  in  His  word,  to  cleave  to 
Him  according  to  His  word,  and  to  become  a 
man  thoroughly  furnished  to  every  good  work 
through  His  word. — The  word  of  God  drives  us 
to  prayer  by  revealing  to  us  our  needs. — Kirti- 
teu:  God's  word  is  the  true  expression  and 
mirror  of  His  nature. — Guknther:  Having  re- 
spect to  God's  commandments  is  the  condition 
of  deliverance  from  temporal  and  eternal  ruin. 
But  this  spiritual  beholding  is  a  looking  to  the 
commandments,  contemplating  them,  meditating 
upon  them,  and  observing  them  all  without  ex- 
ception.— Diedrich:  A  life  according  to  God's 
law  is  not  one  of  compulsion    or  servitude,   but 


594 


THE  FIFTH  COOK  OF  PSALMS. 


of  the  highest  delight,  of  blissful  enjoyment,  and 
of  lofty  sublime  security. — Taube:  The  Psalmist 
has  a  lofty  aim  before  him,  and  yet  there  is  a 
sigh  in  his  bosom;  be  aspires  to  learn  and  per- 
form  assiduously  God's  commandments,  and  yet 
to  rest  humbly  in  the  mercy  of  God  alone,  and 
all  with  the  whole  heart  and  with  an  upright 
soul. 

[Matt.  Henry:  It  will  not  serve  us  to  make 
religion  the  subject  of  our  talk,  but  we  must 
mike  it  the  rule  of  our  walk. — See  how  the  de- 
sires and  prayers  of  a  good  man  exactly  agree 
with  the  will  and  command  of  a  good  God.  Thou 
wouldst  have  me  keep  Thy  precepts,  and,  Lord,  I 
fiin  would  keep  them. — God's  judgments  are  all 
righteous,  and  therefore  it  is  desirable,  not  only 
to  learn  them,  but  to  be  learned  in  them,  mighty 
in  the  Scriptures. — We  cannot  keep  God's  com- 
mandments, unless  we  learn  them,  but  we  learn 
them  in  vain,  unless  we  keep  them. — Scott:  It 
is  the  will  of  God  that  we  should  wisely  seek 
our  own  happiness  ;  our  self  love,  indeed,  should 
be  properly  directed  and  subordinated:  but  it 
cannot  and  ought  not  to  be  extirpated. -Bridges  : 
To  exclude  any  commandment  from  a  supreme 
regard  in  the  heart,  is  the  brand  of  hypocrisy. — 
We  always  find  that  as  our  mind  is  dark,  our 
tongue  is  dumb  and  we  are  unable  to  bear  a  tes- 
timony for  our  God. — J.  F.  M]. 

Vers.  9-16.  The  greater  the  perils  and  the 
stronger  the  temptations  which  beset  the  young 
in  the  world  (2  Tim.  ii.  22),  the  more  do  they 
need  to  h'old  us  to  God's  word,  whose  wisdom 
will  help  their  inexperience,  and  whose  power 
will  help  their  weakness. — We  must  begin  early 
to  obey  God's  word  (Prov.  viii.  17;  Lam.  iii.  27), 
and  never  cease. — From  love  to  God's  word, 
there  flow  thanks  that  we  have  received  it,  joy 
that  we  now  possess  it,  and  desire  to  make  use 
of  it. — Those  who  have,  hear,  and  learn  God's 
word,  should  also  keep  (Luke  xi.  28),  profess 
and  follow  it.  as  the  guide  of  their  faith  and  life. 

Starke:  He  who  would  be  godly  must  begin 
in  time,  for  that  to  which  one  is  habituated  in 
his  boyhood,  he  does  not  abandon  in  his  age 
(Prov.  xxii.  6).— God's  word  is  the  best  school 
lor  the  young  and  the  old  (2  Tim.  iii.  15;  Lev. 
ii.  31  f. ). — True  religion  has  its  seat  in  the  heart, 
and  is  proved  by  words,  by  works,  and  by  a 
Christian  life. — The  more  a  believer  exercises 
himself  in  God's  word,  and  tastes  its  gracious- 
ness,  the  dearer  it  becomes  to  him. — The  heart 
as  well  as  the  memory  must  be  a  casket  that 
contains  the  treasure  of  the  Divine  word. — 
Growth  in  godliness  results  from  delight  in  God's 
word. 

Arndt:  God's  word  must  be  fulfilled  upon 
thee,  whether  for  life  or  death. — Richter  :  Hold 
to  God's  whole  word  early,  earnestly,  and  joy- 
fully.— Diedrich  :  I  cannot  trust  in  myself  to 
remain  steadfast.  And  the  most  advanced  in 
spiritual  things  must  implore  it  as  a  favor  from 
God,  that  they  may  abide  only  in  the  truth. — 
Taube:  A  youth  of  unimpaired  purity  and 
strength,  is  a  presage  of  the  blessedness  of  the 
whole  life. 

[Scott  :  As  God  is  both  perfectly  holy  and 
perfectly  happy,  and  as  His  blessedness  is  the 
result  of  His  infinite  excellency,  how  absurd  it 
must  be  to   expect  happiness  by  being   contrary 


to  Him  and  rebelling  against  Him! — Bridges: 
Let  it  be  remembered  that  daily  progress  in  the 
heavenly  walk  is  not  maintained  by  yesterday's 
supply  of  grace.  A  fresh  supply  must  be  con- 
tinually drawn  in  by  humble  and  dependent 
prayer. — No  better  test  can  be  needed  of  the 
security  of  our  heart  with  God,  than  a  willing- 
ness to  come  to  the  searching  light  of  His  holy 
word. — If  our  inability  to  bear  a  testimony  for 
our  Lord  is  not  painful  to  us  (comp.  Ps.  xxxix. 
12  ;  Jer.  xx.  9),  we  have  the  greatest  reason  to 
suspect,  if  not  the  sincerity,  at  least  the  strength 
of  our  attachment  to  His  precious  name. — 
Barnes:  Such  an  apprehension  (that  there  may 
be  a  wandering  from  God's  commandments)  is 
one  of  the  best  means  of  security,  for  it  will  lead 
a  man  to  pray,  and  while  a  man  prays  he  is  safe. 
—J.  F.  M.]. 

Vers.  17-24.  The  word  of  God  as  the  light  and 
the  food  of  His  servants,  who,  as  strangers  upon 
earth,  journey  heavenwards. — Among  the  bene- 
fits and  the  wonders  of  God,  the  gift  of  His  holy 
word  shines  forth  in  power,  diffusing  help  and 
blessing  in  its  beams. — All  men  desire  life  and 
well-being,  and  God  furnishes  the  means  of  ob- 
taining them.  But  how  few  are  thoroughly  ac- 
quainted with  them,  and  how  few  avail  themselves 
of  them  in  the  way  appointed  by  God. — In  order 
to  discern  the  truth  of  revelation,  we  need  not 
only  to  have  the  gift  of  sight,  but  also  to  pray 
that  both  our  eyes  and  the  Scriptures  may  be 
opened  for  us. 

Starke  :  We  can  only  be  said  rightly  to  re- 
ceive the  blessings  of  God  with  thanksgiving 
when  they  are  employed  to  advance  our  spiritual 
life,  and  the  exercise  of  true  godliness. — The 
wicked  act  as  though  they  had  to  remain  in  the 
world  for  ever :  the  pious,  on  the  contrary, 
know  that  their  abiding  place  is  in  heaven,  and 
they  long  after  that  (Heb.  xiii.  14). — The  longing 
of  believers  for  the  true  service  of  God  is  not  a 
transient  heat,  but  is  hearty,  ardent,  and  con- 
stant.— The  mystery  of  affliction  is  soon  solved 
if  we  keep  God's  testimonies. — It  is  much  better 
for  us  to  live,  so  as  to  please  the  Supreme  King 
who  lives  eternally.  Then  we  will  find  com- 
fort enough  in  His  word. — The  fear  of  men,  and 
the  desire  to  please  them,  poison  true  religion 
and  prevent  it  from  ever  becoming  pure. 

Frisch  :  Thou  mayest  consult  God's  word  upon 
whatever  thou  wilt,  and  it  will  never  send  thee 
away  without  advice.  But  it  rests  with  thyself 
to  follow  it. — Tholuck:  God's  law  should  not 
be  the  object  of  an  idle  contemplation,  but  a 
practical  counsellor  for  all  the  relations  of  hu- 
man life. — Guenther  :  A  strong  incitement  to  a 
pure  life  may  be  found  in  the  nature  of  man  and 
of  his  life,  His  temporal  life  is  only  the  beginning 
not  the  end;  the  earth  is  not  his  enduring  dwell- 
ing-place, but  only  a  transient  lodging-place. 
Woe  to  the  stranger  who  has  not  chosen  here  the 
true  home. — Diedrich:  We  must  not  allow  our- 
selves to  be  turned  from  God's  word  by  the  enmity 
of  the  world. — Gerok  :  God's  commands  to  His 
strangers  on  earth  as  inscribed  upon  the  gates 
of  the  new  year.  They  relate  (1)  to  the  heaven- 
ly Protector,  (2)  to  the  earthly  companions,  (3) 
to  the  heavenly  goal. — Taube  :  God's  word  is  the 
greatest  miracle;  it  is  the  key  to  the  knowledge 
of  His  whole  government. 


PSALM  CXIX. 


595 


[\I  \tt.  HenrY  :  I  am  a  stranger,  and  therefore 
stand  in  need  of  a  guide,  a  guard,  a  companion, 
a  comforter;  let  me  h;ive  Thy  commandments 
always  in  view,  for  they  will  be  all  this  to  me, 
all  that  a  poor  stranger  can  desire.  /  am  a 
stranger  here,  and  must  be  gone  shortly,  by  Thy 
commandments  let  me  be  prepared  for  my  re- 
moval hence. — Bp.  Horne  :  Pride,  prejudice, 
and  interest  will  compose  a  veil,  through  which 
the  Christian  shall  see  as  little  of  the  New 
Testament,  as  the  Jew  doth  of  the  Old.  Lord, 
convince  us  of  our  blindness,  and  restore  us  to 
our  sight ! — Bridges  :  It  is  indeed  an  unspeaka- 
ble mercy  to  know  a  little  of  the  Lord,  and  yet, 
at  the  same  time,  to  feel  that  it  is  only  a  little 
that  we  do  know.  In  this  spirit  we  shall  be 
longing  to  know  more,  and  yet  anxious  to  know 
nothing,  except  as  we  are  taught  of  God. — We 
want,  not  a  clearer  rule,  or  a  surer  guide,  but  a 
more  single  eye. — I.  F.  M.]. 

Vers.  25-32. — The  sighs,  tears,  and  anxieties 
of  the  pious  are  as  little  understood  by  the 
world,  as  their  prayers,  their  joys,  and  their 
hopes. — God's  testimonies  afford  consolation, 
strengthening,  and  hope,  even  to  him  that  is  per- 
secuted by  men,  and  that  in  his  hours  of  great- 
est extremity. — He  who  walks  in  the  way  which 
the  commands  of  God  point  out  and  prescribe  to 
us,  learns  ever  to  understand  it  more  deeply,  and 
receives  thereby  renewed  desire  and  fresh 
strength  to  advance  upon  it. 

Starke  :  That  which  supports  the  heart  most 
powerfully  against  spiritual  feebleness,  is  the 
gracious  word  of  the  gospel. — The  word  of  God 
is  the  touch-stone  by  which  we  can  prove  whether 
a  doctrine  is  true  or  false. — He  who  plans  before 
his  eyes,  as  a  rule,  God's  wise  precepts,  will  find 
mercy  and  help  with  Him. — Human  wit  and 
learning  may  bring  to  shame,  but  God's  word 
and  faith  in  it,  never  can. — God's  comforts  in- 
cline and  prepare  the  heart  to  become  more 
godly. — In  the  religion  of  Christ  there  must  be 
no  standing  still;  the  motto  of  a  Christian  must 
be:  ever  onward  through  Christ  (Eph.  iv.  13). 

Arndt:  Everything  is  false  (1.)  which  is  not 
and  comes  not  from  God  ;  (2.)  which  comes  not 
from  the  inmost  depths  of  the  heart;  (3.)  which 
does  not  abide  the  test  of  affliction. — Frisch  : 
God  is  faithful;  do  thou  only  keep  what  thou 
hasl  vowed,  and,  if  He  has  opened  wide  thy  heart 
from  without  and  from  within,  continue  thou  the 
more  zealously  and  joyfully  in  His  service,  so  as 
to  please  Him  well. — Guehthkr:  Sin  has  crip- 
pled the  wings  of  the  soul,  and  it  is  only  through 
God's  word  that  it  can  soar  aloft  again;  and, 
when  it.  languishes,  can  revive  it  with  the  water 
of  life. — T.vubb:  The  heart  that  resorts  con- 
stantly and  hopefully  to  God's  word  and  to 
prayer,  can  never  be  driven  from  its  stronghold, 
but  is  preserved  therein  by  God's  power  (1  Pet. 
i.  5).  And  then  the  progress  is  firm  and  sure, 
and  the  walk  in  God's  ways,  joyful  and  comfort- 
ing. 

[Matt.  Henry:  God's  word  should  be  our 
guide  and  plea  in  every  prayer. — God  by  His 
Spirit  enlarges  the  hearts  of  His  people  when  He 
puts  wisdom  there,  1  Kings  iv.  29,  and  when  He 
sheds  abroad  the  love  of  God  in  the  heart,  and 
puts  gladness  there.  The  joy  of  our  Lord  should 
be   wheels   to  our  obedience. — Bishop  Horne  : 


How  much  depends  upon  the  road  we  choose  ! 
How  difficult  it  is,  in  a  divided  and  distracted 
world,  to  choose  aright  !  Yet  this  choice,  so  im- 
portant, so  difficult,  often  remaius  to  be  made  by 
in,  when  we  have  neither  judgment  to  choose, 
nor  strength  to  travel! — Bridges:  No  one  can 
lay  claim  to  the  character  aud  privileges  of  a 
Christian,  to  whom  sin  is  not  the  greatest  sorrow 
and  the  heaviest  burden. — It  is  the  eartldiness 
of  (lie  soul  that  obstructs  our  brighter  view  of 
the  Saviour,  dims  the  eye  of  faith,  and  hides 
those  brighter  prospects  which,  if  beheld  in  the 
clear  horizon,  would  enliven  and  invigorate  us  in 
our  heavenly  way. — Barnes:  Sin  contracts  the 
soul,  religion  en'arges  it. — J.  F.  .M.] 

Vers.  33-40. — Deviations  from  the  right  way 
are  very  numerous  and  perilous,  under  the  al- 
lurements of  sin.  We,  therefore,  need  not 
merely  instruction  through  God's  word,  but  also 
to  have  our  hearts  guided  and  inclined  towards 
what  is  right  and  pleasing  to  God. — We  need 
never  flatter  ourselves  that  we  are  secure.  Wo 
must  labor  to  remain  steadfast  even  to  the  end  ; 
and  we  can  never  do  without  God's  assistance, 
for  such  fidelity  demands  an  observance  of  the 
law  with  the  whole  heart. — There  are  few  who 
are  contented  with  the  gain  which  arises  from 
godliness  (1  Tim.  vi.  6),  or  who  feel  that  they 
have  enough  of  the  gifts  of  God  (Gen.  xxxiii.  11), 
and  yet  avarice  is  a  root  of  all  evil  (1  Tim. 
vi.  10). 

Starke:  It  is  with  most  men,  in  spiritual 
things,  as  with  the  blossoms  on  the  trees  in 
spring.  How  many  are  whirled  away  by  the 
wind  !  how  many  are  pierced  by  the  worm  !  This 
is  why  constancy  is  so  much  insisted  upon  in 
God's  word. — It  is  impossible  to  preserve  God's 
word  in  the  heart,  and  to  obey  it  from  the  heart, 
when  there  is  no  love  for  it  (John  xiv.  33). — 
Pleasure!  pleasure!  is  the  cry  of  the  world;  in 
all  directions  this  is  the  great  object.  But  who 
seeks  and  finds  pure  pleasure  in  God  and  His 
word? — To  hate,  fear,  and  flee  from  sin  is  a  no- 
ble, yea,  a  godlike  attribute,  and  results  from 
love  of  virtue  and  good. — When  the  heart  begins 
to  doubt  with  regard  to  God's  word,  whether  it 
is  His  word  or  not,  it  falls  into  a  most  pitiable 
condition. — The  regenerate,  in  every  event  of 
their  lives,  renew  their  resolution,  not  to  sin 
presumptuouslj7,  but  fear  God  as  little   children. 

Arndt:  I  care  not  for  the  disgrace  of  ca'um- 
niation,  which  1  innocently  endure,  if  only  I  am 
not  put  to  shame  before  God. — Frisch  :  Why  do 
I  complain  so  much  of  outward  temptations  ?  I 
have  in  myself  the  greatest  distress.  I  find 
darkness  in  my  understanding,  great  indolence 
in' my  will,  and  in  my  inclinations,  and  still  too 
much  anxiety  and  love  for  the  earthly,  and  in 
my  thoughts  of  external  things,  too  great  bias  to- 
wards the  vain  pursuits  of  this  world. — Kit  - 
Show  me  Thy  ways,  instruct  me,  guide  me,  incline 
my  heart.  In  these  prayers  there  is  indeed  shown 
just  distrust  of  ourselves,  and  a  child-like  cling- 
ing to  the  hand  of  God. — Gcenther:  Thou  must 
free  thy  soul  from  earthly  good  and  carnal  de- 
sires, else  thou  canst  not  rise,  but  wilt  remain 
tied  down,  and  forget  at  last  how  to  fly. — DlSD- 
rich:  Be  Thou  my  Teacher,  Thou  that  art  the 
highest  Wisdom  and  the  Source  of  life,  aud  then 
shall  I  be  able  to  live  aud  love  better. — Dishonor 


596 


THE  FIFTH  COOK  OF  PSALMS. 


from  the  world  is  our  honor;  it  becomes  our  dis- 
honor only  when  we  by  it.  are  drawn  away  from 
God. — God's  guidance,  which  constrains  us  so 
gently  and  yet  so  powerfully,  is  the  best  defence 
against  the  evil  impulses  of  the  human  heart, 
■which  His  servant  feels  deeply,  and  confesses  so 
unreservedly. 

[Matt.  Henry:  Beholding  vanity  deadens 
and  slackens  our  pace ;  but  if  our  eyes  be  kept 
from  that  which  will  divert  us,  our  hearts  will 
be  kept  to  that  which  shall  excite  us. — Bridges: 
If  God  loves  you,  He  will  not  indeed  lose  you; 
but  unless  you  "take  heed  and  beware  of  covet- 
ousness,"  He  will  not  spare  you  (1  Tim.  vi.  10). 
— Watchfulness  without  prayer  is  presumption; 
prayer  without  watchfulness  is  self-delusion. — 
In  proportion  as  our  interest  in  the  great  salva- 
tion is  assured  us,  will  be  the  exercise  of  our 
faith  in  pleading  our  interest  in  the  great  salva- 
tion included  in  it.— Barnes  :  An  ugly  object 
loses  much  of  its  deformity  to  us,  when  we  look 
often  upon  it.  Sin  follows  this  general  law. — 
J.  F.  M.] 

Vers.  41-48. — If  wo  had  not  God's  gracious 
promises,  we  poor  sinners  would  not  venture  to 
come  before  .His  face  with  petitions  ;  but  now  we 
may  and  shall  draw  near  unto  Him,  iu  penitence 
and  faith,  on  the  ground  of  His  word. — Our 
calumniators,  revilers,  and  enemies  should  not 
rob  us  of  our  joy,  and  drive  us  from  our  faith, 
but  only  urge  us  more  strongly  to  God  and  His 
word. — God's  commandments  are  to  have  more 
weight  with  us  than  the  mandates  of  the  mighty 
of  earth. 

Gregory  of  Nazianzus:  I  have  this  advan- 
tage over  my  revilers,  that  I  become  only  more 
devoted  to  religion  and  godliness  on  account  of 
their  attacks. 

Starke  :  God's  mercy,  help,  and  word  are 
closely  united  with  one  another  ;  each  is  based 
upon  the  others,  or  flows  from  them. — The  word 
of  truth  does  not  help  us  so  long  as  we  regard  it 
as  an  empty  husk,  and  do  not  strive  to  have  our 
faith  kindled  by  it. — Dost  thou  really  fear  God, 
oh  soul?  Then  let  thyself  be  heard,  so  that  it 
may  be  known  what  thou  art.  What  is  believed 
in  the  heart  must  be  confessed. — It  is  for  the 
honor  of  Christ,  and  also  for  thine  own,  if  thou 
dost  fearlessly  confess  Him  before  men — The 
less  earnestness  one  shows  in  religion,  the  more 
foolish  he  is,  for  it  is  just  his  half-heartedness 
in  his  religion,  that  makes  it  painful  and  harass- 
ing to  him. — In  a  profession  of  faith  there  must 
be  steadfastness.  Whatever  is  yea  and  amen 
according  to  God's  word  remains  ever  so.  Truth 
to-day  is  nothing  different  from  what  it  was 
yesterday. — Franke  :  The  ten  commandments 
are  an  old-fashioned  thing  with  the  world.  None 
trouble  themselves  about  them  for  they  think 
that  no  one  can  keep  them.  But  with  God's 
children  it  is  not  so.  His  commandments  are  to 
them  not  a  house  of  correction,  but  a  garden  of 
delights. — Frisch:  He,  of  whom  you  confess,  is 
greater  than  they  before  whom  you  confess. 
Only  see  to  it,  that  the  heart  and  the  hand  agree 
with  the  mouth. — Rieger:  A  good  step  is  taken 
forwards,  when  we  become  ready  to  give  an 
answer  to  him  who  demands  a  reason:  when  we 
overcome  the  modesty  which  would  keep  itself 
concealed,  and  are  not  kept  back  from  confessing 


the  truth  by  the  unbelief  and  scorn  of  others. — . 
Guentiier:  It  is  demanded  of  us  that  we  hold 
fast  to  God's  word,  that  we  overcome  humiliation 
by  humility,  and  that  we  esteem  honor  from 
God,  more  highly  than  all  the  praise  of  the 
world. — Taube  :  That  freedom,  which  has  its 
divinely  powerful  springs  in  a  blessed  devotion 
to  God's  precepts,  begets  great  joy,  which  is 
manifested  outwardly  by  fearless  confession,  in- 
wardly by  absorbing  delight  in  His  command- 
ments. 

[Matt.  Henry:  All  that  love  God  love  His 
government,  and,  therefore,  love  all  His  com- 
mandments.— Bridges:  General  notions  of  the 
mercy  of  God,  without  a  distinct  apprehension 
of  His  salvation,  can  never  have  any  other  origin 
than  in  presumption,  which  God  abhors. — The 
common  topics  of  earthly  conversation  may  fur- 
nish a  channel  for  heavenly  intercourse,  so  that 
our  communication,  even  with  the  world,  may 
be  like  Jacob's  ladder  whose  bottom  rested  upon 
the  earth,  and  the  top  of  it  reached  to  heaven. — 
Acceptable  obedience,  must  flow  from  love,  and 
be  accompanied  with  a  measure  of  delight. — 
J.  F.  M.]. 

Vers.  49-56.  The  word  of  God,  as  the  ground 
of  our  hope  in  life,  as  a  light  in  our  night  of 
trouble,  as  a  song  on  our  pilgrimage. — To  con- 
tinue steadfast,  patient,  and  courageous  in  the 
word  of  God,  is,  according  to  the  testimony  of 
history  and  the  experience  of  all  believers,  the 
everflowing  fountain  of  blessing  in  the  miseries 
of  this  world. — God  deigns  to  be  reminded  of 
His  word  by  our  mouth.  But  he  who  under- 
takes to  do  so  must  not  only  know  God's  word, 
he  must  also  sincerely  love  it,  believe  it  from 
the  heart,  and  earnestly  strive  to  keep  it. — God 
does  not  forget  or  abandon  us:  but  oh  that  we, 
at  all  times,  by  day  and  by  night,  in  prosperity 
and  in  adversity,  might  remember  God  and  His 
word,  and  cleave  to  them! — To  keep  God's  word, 
is  the  endowment  and  e-tate  of  the  pious. 

Starke:  If  God  wills  that  our  faith  should 
not  forget  His  promises,  He  will  surely,  in  His 
faithfulness,  not  leave  His  promise  unfulfilled. — 
When  God's  word  and  hope  and  prayer  are 
united  in  any  heart,  there  are  found  comfort, 
life,  and  revival. — Former  judgments  of  God  are 
a  powerful  mirror  of  terrors  for  the  ungodly, 
but  comforting  tokens  of  mercy  for  believers. — 
The  children  of  God  resemble  their  heavenly 
Father,  inasmuch  as  what  He  abhors  is  abhorred 
by  them. — To  abandon  God  and  His  word  is 
the  first  step  to  sin,  and  soon  after  that  comes 
the  greatest  degree  of  obduracy. — It  is  a  burden 
to  the  children  of  the  world,  to  have  much  to  do 
with  God's  word,  but  to  God's  children  it  is  a 
delight,  for  it  cheers  and  sweetens  this  troublous 
life. — Those  who  assiduously  call  God's  word  to 
mind  through  the  day,  and  who  commend  them- 
selves earnestly  to  Him  on  retiring  to  rest,  have 
in  this  the  surest  remedy  against  evil  thoughts  and 
sinful  dreams. — A  good  conscience,  guarded  well 
in  accordance  with  God's  word,  is  better  than  all 
the  joys  and  riches  of  this  world. — Rieger:  It  is  a 
o-reat  privilege,  when  we  have  to  sustain  new  as- 
saults, to  be  able  to  look  back  wiih  comfort  upon 
temptations  overcome. — Guentiier:  Thou  must 
now  learn  to  make  a  difference  amongst  men,  de- 
termining thy  friendships  and  thy  enmities  ac- 


PSALM  CXIX. 


597 


cording  to  God's  word. — Diedrich:  God  cannot 
forsake  those  who  wait  for  Him  :  the  faith  which 
He  Himself  has  evoked,  He  cannot  leave  unjusti- 
fied.— Taube:  God's  words  are  the  concealed 
roots  of  His  deeds,  and  His  deeds  are  His  words 
laid  bare. — A  worldly  man  is  enraged  when  he 
himself  is  insulted,  but  quite  indifferent  when 
God  is  insulted.  It  is  the  reverse  with  God's 
children.  Their  holy  indignation  at  the  despisers 
of  God  lias,  as  its  reverse  side,  a  holy  love  for  the 
law  of  the  Lord. 

[Matt.  Henry:  Those  that  make  God's  pro- 
mises (heir  jmrtion,  may  with  humble  boldness 
make  them  their  plea. — Those  can  bear  bat  little 
for  Christ,  that  cannot  bear  a  hard  word  for 
Him. — God's  work  is  its  own  wages:  a  heart  to 
obey  the  will  of  God  is  a  most  valuable  reward 
of  obedience;  and  the  more  we  do,  the  more  we 
may  do  in  the  service  of  God:  the  branch  that 
beareth  fruit  is  made  more  fruitful. — Bridges: 
Seek  to  keep  your  heart  in  tune. — J.  F.  AI.] 

Vers.  57— 64.  It  is  impossible  to  keep  God's 
word  without  His  gracious  assistance,  but  He 
affords  such  assistance  to  those  who  pray  ear- 
nestly for  it,  and  continue  thus  to  pray. — The 
communion  of  believers  is  a  rich  fountain  of 
mutual  comfort,  support,  and  edification. — The 
better  we  learn  to  know  ours  Ives  and  the  world 
by  an  impartial  trial,  with  the  greater  longing 
will  we  entreat  from  God's  mercy  the  light,  the 
comfort,  and  the  power  of  His  holy  word. — Me- 
LANCHTHON's  custom  was  to  rise  up  soon  after 
midnight,  and  after  praying  to  meditate  upon 
God's  word. — Starke:  How  earnestly  men 
strive  after  earthly  possessions  !  how  many  dis- 
putes are  caused  thereby  !  But  they  despise  the 
heavenly  inheritance,  and  often  even  trifle  it 
away. — The  chief  matter  of  all  our  prayer  should 
be,  that  God  would  be  merciful  to  us,  and  pre- 
serve us  in  His  mercy. — It  is  sometimes  advisa- 
ble in  temporal  matters  to  postpone  the  execution 
of  a  purpose,  but  in  things  spiritual,  every  mo- 
ment is  fraught  with  peril  if  repentance  be 
deferred. — Guenther:  As  soon  as  thou  showest 
zeal  in  thy  religion,  many  former  friends  will 
forsake  thee.  No  matter.  —  Lyncker:  A  retro- 
spect of  the  past  year  teaches  (1)  how  much  we 
have  to  be  thankful  for,  (2)  how  much  we  have 
to  implore  pardon  for,  (3),  whom  we  have  to 
comfort  us. — Taube:  He  who  is  in  haste  to  de- 
liver his  soul  evinces  a  sincere  heart. — The 
riches  of  God's  mercy,  spread  as  they  are  over 
all  the  earth,  are  disclosed  to  the  eye  of  faith; 
but  the  greatest  of  His  mercies  is  His  word, 
which  excites  faith,  and  teaches  us  to  recognize 
God  in  His  ways  and  works. 

[Matt.  Henry:  Those  that  take  God  for  their 
portion,  must  take  Him  for  their  prince,  and 
swear  allegiance  to  Him;  and  having  promised 
to  keep  His  word  ,  we  must  often  put  ourselves 
in  mind  of  our  promise,  l's.  xxxix.  1, — We  must 
never  think  the  worse  of  God's  ways  for  any 
trouble  we  may  meet  with  in  those  ways:  nor 
fear  being  losers  by  our  religion  at  last,  however 
we  may  be  losers  by  it  now. — See  how  the 
Psalmist  husbanded  his  time:  when  he  could 
not  lie  and  sleep,  he  would  rise  and  pray. — Bp. 
IIorne:  Alercy  is  the  sole  fountain  of  every  good 
gift  for  which  we  ask,  and  God's  promise  the 
Bole  ground    upon  which  we  ask   it. — Bridges: 


The  more  there  is  of  our  heart  in  seeking,  the 
more  there  will  be  of  the  Lord's  heart  in  return- 
ing to  us. — J.  F.  M.]. 

Vers.  Ko-72.  He  who  humbles  himself  under 
God's  powerful  hand,  will  find  his  sufferings 
turn  to  blessings;  they  make  him,  especially, 
learn  and  feel  his  own  sins  and  God's  mercy. — 
He  is  blessed,  who  has  become  wise  by  experi- 
ence, and  who,  by  the  discovery  of  his  error, 
has  been  driven  from  his  own  sins,  and  from  the 
ways  of  the  world,  to  God  and  His  word. — We 
err  most  and  most  perilously,  when  we  esteem 
ourselves  wise,  righteous,  and  strong. — God's 
word  a  treasure  above  all  treasures  ;  why  and 
for  what  ends  ? 

Starke:  God  is  the  living  source  of  all 
good. — To  this  fountain  men  should  trace  it. 
all,  so  that  God  be  not  robbed  of  His 
glory. — Affliction  is  a  holy  and  profitable  ordi- 
nance of  God;  a  school  of  wisdom,  in  which  is 
learnt  what  God  and  man  are.  —  Human  know- 
ledge and  scientific  understanding  of  Divine 
truth  does  not  make  any  truly  taught  of  God. 
Faith,  prayer,  and  trials  are  also  necessary. — 
There  is  nothing  that  can  be  less  well  endured 
than  prosperity.  Men  commonly  fall  away,  un- 
der it,  into  false  paths  and  into  sin. — God  may 
bring  us  back  to  His  way  by  gentle  or  by  harsh 
means,  and  yet  thev  are  all  nothing  but  goodness 
and  mercy. — The  rod  makes  good  children,  and 
the  uses  of  the  cross,  to  those  who  are  exercised 
thereby,  are  great  and  manifold. — That. so  many 
are  lost  and  condemned  is  due  to  their  worship- 
ping gold  and  silver  as  their  gods,  and  thus  for- 
getting the  Eternal  God.  —  He  who  is  God's  child 
does  not  concern  himself  about  gold  and  silver. 
If  he  is  God's  child,  he  is  also  His  heir,  and 
He  will  give  him  what,  he  needs,  when  it  is  ne- 
cessary for  him. — If  men  would  rightly  consider 
the  origin  of  the  Divine  word,  that  it  is  a  word 
from  the  mouth  of  God,  they  would  joyfully  be- 
come possessors  of  it ;  they  could  not  do  other- 
wise.— Friscii  :  From  every  work  and  word  of 
our  beloved  God,  we  must  taste  and  see  how  kind 
lie  is. — Rieger:  God  brings  men  down  from  their 
own  wisdom  by  humiliations,  and  commonly 
from  their  own  righteousness  by  more  severe 
humiliations. — T.wiii. :  What  are  we  without 
God's  word?  We  know  not  what  we  are  to  do, 
nor  what  He  does. 

[Matt.  Henry:  God's  favors  look  best  when 
they  are  compared  with  the  promise,  when  they 
are  seen  flowing  from  that  fountain. — Sanctified 
afflictions  soften  the  heart  and  open  the  ear  for 
discipline.  The  prodigal's  distress  brought  him 
to  himself  first  and  then  to  his  father. — Scott  : 
How  dreadful  is  the  case  of  those  who  are  hard- 
ened in  sin,  even  in  the  furnace  of  affliction! — 
BRIDGES  :  Let  my  heart  never  condemn  me  when 
it  ought  not  !  Let  it  never  fail  to  condemn  me 
when  it  ought! — There  is  none  so  communica- 
tively good  as  God. — The  first  mark  of  the  touch 
of  grace,  is  when  the  heart  becomes  sensible  of 
its  own  insensibility,  and  contrite  on  account 
of  its  own    hardness. — J.  F.  M.\ 

Vers.  73-80.   We  owe  to  God   as   our  Creator 

our    natural    life    and    its    preservation.     Is    it 

otherwise  with  our  spiritual  life  ? — To  those  who 

fear  God,  His  faithfulness  is  discernible,  even  in 

I  His  judgments,  as  that  of  a  merciful  God. — The 


593 


THE  FIFTH  BOOK  OF  PSALMS. 


sincere  servant  of  God  soon  discovers  that  he  lias 
no  other  consolation  than  the  mercy  of  the  Lord. 

Starke  :  The  creation  of  a  new  heart  creates 
also  the  obligation  to  strive  after  progress  in  the 
living  knowledge  of  God,  and  to  praise  Him  for 
His  benefits. — The  good  that  God  bestows  upon 
a  believer  serves  not  only  to  console  and  edify 
him,  but  other  believers  also. — Nothing  in  God 
and  in  great  lords  is  more  convenient  to  their 
subjects  than  mercy,  but  there  is  nothing  that 
is  so  much  abused  or  so  capriciously  drawn 
upon. — God's  mercy  is  not  for  the  servants  of 
sin,  but  for  His  own. — Our  consolation  flows  from 
the  fountain  of  eternal  Compassion,  and  we  re- 
pose upon  God's  promise,  when  we  are  inclined 
to  receive  this  consolation. 

Frisch:  Others  are  directed  to  look  at  thee: 
look  then  well  at  thyself.  Oh,  let  them  never 
discover  anything  evil;  think  of  the  sad  effects 
of  wickedness  !  Rather  let  thy  doing  and  for- 
bearing be  so  regulated  that  they  may  follow  thy 
example  with  gladness  and  a  good  conscience. — 
Bieger:  It  is  no  small  help  to  those  who  fear 
God  and  yet  are  unable  to  throw  off  the  oppres- 
sion of  the  service  of  vanity,  when  they  see  one 
who  clings  so  fast  to  God  in  faith,  confession, 
holy  deeds,  and  hope,  and  allows  himself  to  be 
overwhelmed  by  no  obstruction. — Diedrioh  : 
Like  seeks  comfort  only  in  like,  and  so  do  those 
who  fear  God.  But  they  have  also  a  long  chain 
of  comforting  thoughts  behind  them,  and  in  these 
thoughts  they  are  raised  up  again. — Tatjbe:  The 
flower  and  quintessence  of  the  whole  revealed 
word  is  the  gracious  consolation  promised  by 
God,  and  gained  by  prayer. 

[Matt.  Henry:  The  way  in  which  God  re- 
covers and  secures  His  interest  in  men  is  by 
giving  them  an  understanding;  for  by  that  door 
he  enters  into  the  soiil  and  gains  possession  of 
it. — Bp.  Horne  :  In  all  our  trials  let  us  remem- 
ber that,  our  brethren  as  well  as  ourselves  are 
deeply  interested  in  the  event  which  may  either 
weaken  or  strengthen  the  hands  of  multitudes. — 
Bridges  :  Be  chiefly  afraid  of  an  inward  decay, 
of  a  barren,  sapless  notion  of  experimental  truth. 
Remember  that  your  profession  can  only  be 
thriving,  vigorous,  fruitful,  as  it  is  watered  at 
the  root.— J.  F.  M.] 

Vers.  81-88.  God's  word  is  and  remains  the 
subject  of  our  confession,  the  guide  of  our  path, 
and  the  ground  of  our  hope. — If  we  do  not  make 
such  rapid  progress  as  we  would  wish,  we  go 
yet  more  surely  forwards,  if  we  do  not  allow 
ourselves  to  be  forced  or  enticed  aside  from  the 
word  and  way  of  God  and  the  influence  of  His 
mercy. 

Starke  :  If  God  removes  His  consolation  there 
is  nothing  in  the  world  which  can  comfort  the 
soul. — God  often  wounds  the  body  that  He  may 
heal  the  soul. — To  have  God's  word  ever  and  for- 
ever in  lively  recollection,  is  an  excellent  cha- 
racteristic of  hope. — Presumption  and  pride  in 
the  enemies  of  Christ  and  of  His  followers,  is  a 
sure  fore-token  of  the  severe  judgment  that  im- 
pends over  them. — As  much  as  the  world  can  af- 
flict, torment,  and  slay,  so  much  can  God's  grace 
comfort,  delight,  and  revive. — The  mercy  of  God 
must  be  beginning,  middle,  and  end.  Thou 
livest  in  that  mercy  and  upon  it. — To  God's 
children  every  moment  that  He  delays  His  help 


appears  too  long.  But  God  has  His  wise  reasons. 
He  will  surely  fulfil  His  word  at  the  right   time. 

Frisch:  The  ungodly  can  only  kill  the  body; 
they  may  take  away  the  natural  life  and  earthly 
goods  and  possessions  ;  they  must  leave  us  the  life 
eternal. — Diedrich  :  In  God  consolation,  in  the 
world  distress;  with  God  faithfulness,  with  the 
world  deadly  falsehood. — Taube  :  New  troubles 
and  new  conflicts,  but  the  old  hope  and  refuse 
in  his  God. — It  is  the  consolation  of  grace,  that 
first  opens  the  way  to  the  prayer  for  help. 

[Matt.  Henry:  God  help  me  is  an  excellent 
comprehensive  prayer.  It  is  a  pity  that  it  should 
ever  be  used  lightly  or  as  a  by- word. — The  surest 
token  of  God's  good-will  towards  us,  is  His  good 
work  in  us. — Bridges  :  Faith  is  indeed  the  soul"s 
venture  for  eternity,  but  it  is  a  sure  venture 
upon  the  ground  of  the  word  of  God. — Be  as- 
sured that  waiting  time  is  most  precious.  Not  a 
moment  of  it  will  be  found  eventually  to  have 
been  lost.  And  not  a  moment  of  it  could  possi- 
bly have  been  spared.  It  is  the  preparation  and 
work  by  which  the  Lord  has  been  progressive- 
ly moulding  your  heart  for  the  reception  of  a 
more  refreshing  and  abundant  mercy. — J.  F.  M.] 

Vers.  89-96.  Nothing  is  to  be  compared  with 
God  but  His  word.  From  it  we  may  learn  to 
know  Him  in  His  truth,  and  from  it,  too,  we  may 
gain  eternal  life. — The  world  has  been  created 
by  the  word  of  God,  and  by  His  word  it  shall 
be  prepared  for  His  kingdom. — Everything 
changes;   but  not  God  and  His  word. 

Starke:  Eternity  is  a  word  of  terror,  or  a 
word  of  delight,  according  to  the  character  of 
the  person  who  contemplates  it. — God  will  not 
change  His  word,  but  men  must  change  them- 
selves according  to  that  word,  or  it  will  judge 
them  on  that  day. — Remember  God's  word  at  all 
times,  and  never  forget  it.  If  thou  wilt  forget 
anything,  forget  created  things,  which  prevent 
thee  from  remembering  it  continually. — He  who 
rightly  appropriates  in  faith  the  meaning  of  the 
name  Jesus,  can  truly  pray:  save  me. — The 
friendship  between  God's  children  and  the  world 
began  with  Cain,  and  will  continue  to  the  end 
of  the  world. — The  pre- eminent  excellence  of 
God  and  His  word  must  be  so  much  clearer  in 
the  eyes  of  one  who  compares  with  them  the 
things  of  this  world. 

Franke:  The  uniting  of  the  heart  with  God, 
so  that  God  becomes  ours  and  we  become  God's, 
is  the  highest  good  that  can  be  sought  in  this 
life. — Frisch  :  Be  not  deluded  by  Satan,  and  per- 
suaded that  the  word  of  the  Lord  is  of  the  same 
nature  as  that  of  men.  Rather  let  experience 
testify  in  thee,  whether  thou  wouldst  not  long 
since  have  perished  in  manifold  distress,  if  this 
word  had  not  continued  with  thee,  and  strength- 
ened thy  heart. — Diedrich  :  We  know  surely, 
that  we  have  in  God  the  greatest  strength  for  us, 
as  well  as  the  greatest,  love. — Tatjbe:  He  who 
abides  by  the  Father  is  established  with  the 
word  that  is  forever  sure,  and  cannot,  perish. 

[Matt.  Henry  :  See  here  what  is  the  best  help 
for  bad  memories,  namely,  good  affections. — 
Bridges:  Will  the  Christian  complain  of  the  ex- 
ceeding breadth  of  the  commandment  ?  The  con- 
templation of  it  has  lost  its  terrors  in  the  recol- 
lection that  the  gospel  of  the  Saviour  has  met 
its  full  demands.     Broad  as  it  may  be,  the  love 


PSALM  CXIX. 


599 


that  has  fulfilled  it  is  immeasurable. — Barnes  : 
A  man  who  feels  assured  that  he  is  a  friend  of 
God,  has  a  right  to  appeal  to  Him  for  pro- 
tection, and  he  will  not  appeal  to  Him  in  vain. 
—J.  F.  M.] 

Vers.  97-104.  The  longer  and  the  more  seri- 
ously we  have  to  do  with  God's  word,  the  clearer 
it  becomes  to  us  ;  and  the  more  highly  we  value 
it,  the  more  will  everything  drive  us  to  it. — It 
will  be  manifest  in  our  words  and  conduct  how 
we  abide  by  the  word  of  God. 

Luther:  Old  age  does  not  save  from  folly  if 
God's  commands  are  not  kept. — Starke  :  lie  who 
has  tasted  in  his  soul  the  graciousness  of  God's 
word,  can  never  be  satiated  in  its  enjoyment. — 
His  hunger  grows  in  such  excess  of  supply:  in 
his  case  it  is  true:  "  the  longer  the  fonder." — As 
highly  as  grace  surpasses  nature,  so  much  do 
those  who  are  enlightened  by  God  surpass  those 
who  are  learned  in  the  light  of  nature.  True 
wisdom  is  not  to  be  gauged  by  the  number  of 
years,  but  by  the  love  to  God  and  His  word,  and 
a  blameless  life. — A  regenerate  Christian  is  his 
own  severe  critic.  He  will  not  spare  himself  if 
he  detects  his  heart  incliuing  to  error. — God's 
word  is  truly  that  miraculous  tree  which  sweet- 
ens the  bitter  waters  of  affliction. — Honey  is 
both  medicine  and  food,  so  also  is  God's  word  to 
our  souls,  but  its  fruit  and  taste  far  surpass 
earthly  honey. — The  love  of  virtue  always  begets 
hatred  of  vice.  The  devil  and  Christ,  light  and 
darkness,  are  never  united. — Rieger:  What  a 
sincere  heart  seems  to  say  here  in  its  own  praise, 
is  really  resolved  into  nothing  but  praise  of  God 
and  His  word,  by  which  it  has  been  taught, 
guided,  and  kept  from  every  evil  and  false  way. 
■ — DiKiiiticn:  God's  word  is  of  infinite  meaning. 
One  never  wearies  of  it,  but  is  ever  more  re- 
freshed and  revived. — Deichert:  There  is  no 
more  precious  treasure  in  the  world  than  God's 
word;  for  (1)  it  remains  when  all  else  disap- 
pears; (2)  it  comforts  and  revives  in  distresses 
and  sins;  (3)  and  makes  all  wise  for  the  blessed 
overcoming. — Taube  :  Men  cannot  love  God's 
word  without  constant  use  of  it,  and  they  cannot 
love  the  truth  obtained  from  it  without  hating 
falsehood. 

[Matt.  Henry:  Heavenly  wisdom  will  carry 
the    point    at    long    run    against    carnal    policy. 

—  By  keeping  the  commandments  we  secure 
God  on  our  side,  and  make  Him  our  friend,  and 
therein  are  certainly  wiser  than  those  who  make 
Him  their  enemy. — The  love  of  the  truth  pre- 
pares for  the  light  of  it. — Bp.  Uorne:  Our  hea- 
venly Teacher  differeth  from  all  others  in  this, 
that  with  the  lesson,  he  bestoweih  on  the  scholar 
both  a  disposition  to  learn  and  the  ability  to 
perform. — We  shall  ever  find  our  relish  for  the 
word  of  God  to  be  greatest  when  that  for  the 
world  and  the  flesh  is  least,  in  time  of  affliction, 
sickness  and  death  ;  for  these  are  contrary  one 
to  the  other.  In  heaven  the  latter  will  be  no 
more,  and  therefore  the  former  will  be  all  in  all. 

—  Bridges:  Let  us  remark  this  frame  of  enjoy- 
ment, this  spiritual  barometer,  the  pulse  of  tin- 
soul,  marking  most  accurately  our  progress  or 
decline  in  the  divine  life.  With  our  advancement 
in  spiritual  health,  the  word  will  be  increasingly 
sweet  to  our  taste,  while  our  declension  will  be 
marked  by  a  corresponding  abatement  in   our 


desires,  and  love  and  perception  of  its  delights. 
—J.  P.  M.] 

Vers.  10-3-112.  In  the  light  of  God's  word  we 
see  where  we  are  to  set  our  feet  in  the  darkness 
of  this  world,  so  as  not  to  stumble  and  fall,  and 
whither  we  are  to  direct  the  way  of  our  steps  for 
our  salvation. — As  God  is  so  much  in  earnest 
with  His  requirements,  threatenings  and  pro- 
mises, so  it  is  incumbent  upon  us  to  govern  our 
lives  according  to  them. — The  perils  of  those 
who  confess  God  are  great;  but  so  also  is  the 
reward  of  faithfulness. — If  the  heart  has  been 
inclined  in  love  to  God's  word,  then  the  word 
impels  us,  with  the  vigor  of  life,  to  the  fulfilment 
of  our  resolves  and  vows,  to  the  praise  of  the 
Lord,  with  the  offerings  of  the  lips  and  the  life. 
— The  word  of  God — a  heavenly  light,  a  comfort 
to  the  soul,  a  life-giving  force. 

Starke:  If  God's  word  is  a  lamp  and  light,  it 
must  be  bright  and  clear.  How  do  unbelievers 
say  then  that  it  is  dark  ? — Reason  may  be  a  light, 
and  a  fair  one;  but  it  cannot  show  or  discover 
the  way  from  death  to  life — Affliction  may  in- 
deed subdue  and  humble  us;  but  God's  word 
gives,  under  its  influence,  rich  consolation.  If 
thou  lovest  life  better  than  God's  word,  thou 
wilt  in  death  lose  both  thy  life  and  Christ. — 
What  will  men  not  do  in  order  to  acquire  an 
earthly  inheritance  ?  And  should  not  the  eter- 
nal inheritance  be  worth  so  much  as  that  nun 
would  willingly  resigu  everything  else,  and  aspire 
after  it  alone? 

Fhiscii:  Make  a  good  beginning,  and  accus- 
tom thy  heart  more  and  more  to  be  confoi  med 
to  God's  judgments,  even  to  the  end.  —  Kjkger: 
The  best  and  most  fervent  resolutions  may  be 
followed  by  the  most  complete  humiliation,  so 
that  the  strange  fire  that  has  been  introduced 
may  be  separated,  the  spirit  preserved  from 
self-elevation,  and  the  professed  zeal  be  put  to  a 
suitable  proof. — Dieo&ich:  Worldlings  would 
have,  as  their  inheritance,  hard  cash  or  real 
estate;  such  possessions  give  them  much  vexa- 
tion.— Taube:  The  word  is  always  the  strong 
branch,  which  the  believer  seizes  while  about  to 
sink,  so  that  he  is  not  swallowed  up  in  the  abyss; 
and  his  prayer  from  the  depths  is  then  the  out- 
stretched hand. 

[Matt.  Henry:  The  commandment  is  a  lamp 
kept  burning  by  the  oil  of  the  Spirit  ;  it  is  like 
the  lamps  in  the  sanctuary  and  the  pillar  of  fire 
to  [srael. — Bp.  Horns:  Man  is  a  traveller,  his 
life  is  a  journey,  heaven  is  his  end,  his  road  lies 
through  a  wilderness,  and  he  is  in  the  dark. — 
Bridges:  The  lamp  must  be  lighted,  or  no  re- 
flection  will  shine  upon  our  path.  The  word  of 
God  must  be  accompanied  with  the  teaching  of 
the  Spirit,  or  all  is  '-darkness,  gross  darkness" 
still. — Those  who  have  never  realized  the  near- 
ness of  eternity  can  have  but  a  faint  idea  of  the 
support  that  is  needed  in  the  hour  when  "flesh 
and  heart  fail"  to  keep  the  soul  in  simple  de- 
pendence upon  the  Rock  of  ages. — How  encou- 
raging is  it  to  trace  every  tender  prayer, 
every  contrite  groan,  every  working  of  spi- 
ritual desire,  to  the  assisting,  upholding  in- 
fluence of  the  free  Spirit  of  God.  The  same 
hand  that  gave  the  new  bias  to  direct  the 
soul  in  a  heavenward  motion  will  be  put  forth 
from  time  to  time  to  quicken  that  motion — to  in- 


GOO 


THE  FIFTH  BOOK  OF  PSALMS. 


cline  the  heart  even  unto  the  end. — Barnes  : 
All  who  m;ke  a  profession  of  religion  solemnly 
vow  or  swear.  They  do  it  in  the  house  of  God ; 
they  do  it  in  the  presence  of  the  Discerner  of 
hearts;  they  do  it  at  the  communion  table;  they 
do  it  at  the  family  altar  ;  they  do  it  in  the  closet 
when  alone  with  God. — J.  F.  M.] 

Vers.  113-120.  With  half  of  the  heart  we  can 
neither  love  God,  nor  trust  His  word  truly,  nor 
earnestly  hate  and  forsake  evil. — The  turning 
away  from  the  world  and  the  turning  to  God  are 
mutually  conditioned  and  are  the  saving  fruit  of 
a  living  fear  of  God. — The  word  of  God,  as  a 
word  of  truth,  assures  the  deliverance  of  the 
righteous  and  the  ruin  of  the  ungodly. 

Starke:  That  man  has  not  a  spark  of  true 
,ove  to  God  in  his  soul  who  can  behold  the  wick- 
edness of  men  with  indifference  and  without 
emotion. — No  man  can  be  so  secure  and  free 
from  danger  as  a  believer  who  dwells  under  the 
protection  of  the  Highest. — If  a  man  would 
withdraw  himself  gradually  from  evil  society, 
his  endeavors  will  be  useless :  he  always  becomes 
entangled  in  it  again.  The  separation  must  be 
made  completely  and  at  once. — Those  reflections 
are  profitable  which  a  believer  makes  when  he 
examines  himself  to  discover  whether  he  retains 
his  early  strength  of  religious  feeling  or  whether 
he  has  declined.  If  he  detects  signs  of  the  lat- 
ter, what  is  more  necessary  than  the  prayer: 
Strengthen  me  that  I  may  recover? — All  false 
doctrine  and  sinful  living  are  seed  and  fruit 
sown  and  raised  by  the  devil ;  therefore  God 
hates  and  punishes  them. — He  who  is  not  terri- 
fied before  the  wrath  of  God  and  does  not  work 
out  his  salvation  with  fear  and  trembling  has  in 
store  for  himself  in  eternity  unceasing  despair 
and  wailing. 

Franke  :  Tf  a  man  be  spiritually  sound,  God's 
word  will  ever  be  sweet  to  him;  his  heart  will 
ever  delight  itself  in  God,  and  he  will  do  His 
will  with  alacrity  and  cheerfulness  in  all  that  is 
enjoined  upon  him.  By  this  it  can  be  known 
whether  his  soul  is  healthy  or  unsound. — Frisch: 
Many  suppose  that  they  can  believe  what  they 
will,  that  no  one  will  care  anything  about  it, 
that  there  will  be  no  trouble  or  danger  in  it, 
and  so  they  cast  God's  word  behind  them,  and 
follow  every  changing  opinion,  and  allow  them- 
selves to  be  deceived  by  false  doctrine,  and  thus 
are  led  to  fall  away;  but  are  they  to  do  this 
with  impunity?  They  imagine,  indeed,  that 
they  may  live  as  they  please  and  no  misfor- 
tune will  come  upon  them.  But  when  they  say: 
There  is  peace  !  there  is  no  danger!  destruction 
quickly  overtakes  them. — Rieger  :  Hatred  of 
evil  must  quicken  and  purify  the  love  of  good ; 
while  the  love  of  good  must  control  and  regulate 
the  hatred  of  evil. — Diedrich  :  All  the  thoughts 
and  desires  of  the  natural  man  are  false;  for  he 
wishes  what  does  not,  and  can  never,  come  to 
pass,  and  seeks  life  and  honor  in  that  which  is 
death  and  the  vilest  disgrace. — Taiibe:  Fear 
and  love,  in  one  and  the  same  heart,  and  towards 
one  and  the  same  object,  God's  testimonies  and 
judgments. 

[Matt.  Hknry:  Whatever  others  do,  this  I 
will  do;  though  I  be  singular;  though  all  about 
me  be  evil-doers  .and  desert  me ;  whatever  I 
have  done  hitherto.  I  will  for  the  future  walk 


closely  with  God.  They  are  the  commandments 
of  God,  of  my  God,  and  therefore  I  will  keep 
them.  He  is  God,  and  may  command  me;  my 
God,  and  will  command  me  nothing  but  what  is 
for  my  good. — We  stand  no  longer  than  God 
holds  us,  and  go  no  further  than  He  carries  us. 
— Bp.  Horne  :  Encompassed  with  a  frail  body 
and  a  sinful  world,  we  need  every  possible  tie; 
and  the  affections  both  of  fear  and  love  must  be 
employed  to  restrain  us  from  transgression;  we 
must,  at  the  same  time,  love  God's  testimonies 
and  fear  His  judgments. — Bridges:  There  is  no 
humble  believer  that  will  not  have  observed  how 
intimately  the  "fear  of  the  Lord"  is  connected 
with  the  "comfort  of  the  Holy  Ghost,"  and  with 
his  own  steady  progress  in  holiness  and  prepa- 
ration for  heaven. — J.  F.  M.] 

Vers.  121-128.  A  good  conscience  comforts 
and  strengthens  the  soul  in  the  bitter  sufferings 
of  persecution  which  the  world  never  forgets  to 
inflict  upon  the  righteous;  but  it  does  not  make 
them  vain  or  secure. — Courage  and  humility  are 
as  closely  united  in  the  righteous  as  are  thanks- 
giving and  prayer. — Those  are  the  gloomiest 
times  when  the  faithless  not  merely  transgress 
the  law  of  God,  but  seek  to  destroy  it,  and  banish 
the  word  of  revelation  from  the  world. 

Starke:  Thou  must  not  depart  from  what  is 
right  on  account  of  the  friendship  or  enmity  of 
the  world,  but  must  continue  courageously  there- 
in in  the  duties  of  thy  profession  or  calling. — 
It  is  ever  true  that  the  love  of  righteousness  is 
attended  by  persecution;  but  it  is  also  true  that 
right  will  ever  remain  right. — Divine  consolation 
can  give  far  more  joy  than  all  calumnies  can 
disturb. — Hope  in  a  true  believer  is  only  the 
stronger  and  more  steadfast,  the  longer  divine 
help  is  delayed. — The  mercy  of  God  is  not  to  be 
abused  as  an  occasion  for  sin,  but  should  urge 
us  to  the  most  strenuous  efforts  to  fulfil  the  will 
of  God  in  a  holy  life. — The  longer  we  learn  in 
God's  school,  the  more  we  become  conscious  of 
our  yet  remaining  ignorance,  and  therefore  long 
more  for  growth  in  knowledge. — He  who  will 
pray  against  his  enemies  must  be  more  concerned 
about  the  hallowing  of  God's  name  than  about 
his  own  welfare. — Not  to  regard  God's  word, 
but  to  act  according  to  one's  own  will,  and  to  do 
all  the  works  of  the  flesh,  are  sure  presages  of 
the  impending  judgments  of  God. — Thou  wilt  not 
be  able  to  fulfil  God's  law  unless  thou  hast  love. 
Love  is  the  fulfilling  of  the  law  (Rom.  xiii.  10). — 
God's  word  must  not  be  divided.  If  we  hold  the 
one  portion,  we  must  hold  the  other. 

Frisch  :  Dishonor  done  to  God  should  con- 
cern thee  more  than  disgrace  or  injury  inflicted 
upon  thyself  in  the  world. — Rieger:  Let  no 
pleasure  or  pain  tear  me  from  the  love  of  God 
and  of  His  word. — Diedrich:  God  so  deals  with 
his  servants  as  to  make  them  wise  and  make 
them  His  familiar  friends  (John  xv.  14  f. ). — 
Taube:  Earnest  zeal  for  God  is  united  in  all  saints 
with  the  deeply  humble  spirit  of  the  publican. 

[Matt.  Henry:  Though  our  eyes  fail,  God's 
word  doth  not;  and  therefore  those  that  build 
upon  it,  though  now  discouraged,  shall  in  due 
time  see  His  salvation. — Bp.  Horne  :  How  ought 
a  man  to  fear  lest  the  next  sin  he  commits  should 
fill  up  his  measure  and  seal  his  eternal  doom! — • 
Bridges  :  In  a   season    of  desertion,    while    we 


PSALM  CXIX. 


G01 


maintain  a  godly  jealousy  over  our  own  hearts, 
let  us  beware  of  a  mistrustful  jealousy  of  God. 
Distrust  will  not  cure  our  wound  or  quicken  us 
to  prayer,  or  recommend  us  to  the  favor  of  God, 
or  prepare  us  for  the  mercy  of  t lie  gospel.  Com- 
plaining is  not  humility.  Prayer  without  wait- 
ing is  not  faith. — J.  F.  M.] 

Vers.  129-136.  The  greater  the  departure  from 
God's  word,  the  more  ardent  the  prayer  for  the 
diffusion  of  His  light.  The  depth  of  love  in  the 
faithful  is  gauged  by  the  depth  of  their  Borrow 
for  t lie  fallen  and  deceived  (Jer.  i.  9;  Luke  xix. 
41;  Phil.  iii.  18  f. ). — Why  should  supplication 
for  God's  merciful  upholding  never  be  permitted 
to  cease  among  His  servants? 

Starke  :  The  more  wonderful  the  things  are 
which  are  contained  in  God's  word,  the  more 
time  and  diligence  should  be  employed  in  appre- 
hending, comprehending,  learning  and  practising 
them.  Many  a  troubled  heart  still  experiences 
the  wonderful  power  of  the  divine  word,  draw- 
ing from  it.  consolation,  joy  and  life. — The  love 
of  God  is  the  true  school  in  which  to  have  the 
knowledge  and  mj'steries  of  God. — A  pious  heart 
bewails  not  only  its  own  sins,  but  also  those  of 
others. 

Franke :  The  Holy  Scriptures  are  a  mine  to 
which  not  merely  the  learned  have  a  right,  but 
which  is  opened  to  the  whole  world. — Frisch  : 
The  madness  and  ruin  of  others  should  make  us 
wise  to  esteem  more  highly  the  word  of  God, 
full,  as  it  is,  of  precious  secrets  and  wonders,  a 
treasure-house  stored  with  saving  instruction 
and  heart-enlivening  consolation. - — Rieger:  In 
the  anguish  of  sin,  God's  word  whispers  forgive- 
ness to  the  heart  and  preserves  us  when  tempted 
to  new  sins. — Diedrich  :  The  greater  our  joy  in 
God,  the  more  intense  is  our  suffering  in  the 
world. — Taube  :  It  is  just  what  is  wonderful  in 
God's  Scriptures,  that  the  world  stumbles  at, 
but  which  attracts  the  single-hearted. 

[Matt.  Henry:  Then  we  may  expect  temporal 
blessings,  when  we  have  this  in  our  eye,  that  we 
may  serve  God  the  better.— Comfort  me  with  the 
light  of  Thy  countenance  on  every  dark  and 
cloudy  day.  If  the  world  frown  upon  me,  yet 
do  Thou  smile. — The  sins  of  sinners  are  the  sor- 
rows of  saints  ;  we  must  mourn  for  that  which 
we  cannot  mend. — Bridges  :  It  is  the  peculiar 
character  of  the  Christian,  that  he  is  as  earnest 
in  his  desires  for  deliverance  from  the  power  as 
from  the  guilt  of  sin.  —  Barnes:  Nothing  is  more 
remarkable  than  that  pious  men  ordinarily  feel 
so  little  on  account  of  t he  danger  of  their  friends 
and  fellow-sinners. — J.  F.  M.] 

Vers.  137-144.  Love  to  God  is  the  fountain  of 
that  zeal  which  seeks  not  its  own  advantage,  hut 
the  honor  of  God,  aud  consumes  not  others,  hut 
itself. — We  cannot  value  the  word  of  God  at 
nearly  its  worth,  nor  praise  it  so  much  as  it  de- 
Bervea  of  us.— The  word  of  God  has  its  value 
and  power  in  this:  it  contains,  reflects  and  holds 
forth  to  the  apprehension  of  men  God's  eternal 
righteousness,  His  infallible  truth,  and  His  un- 
changeable purity. 

Starke  :  God's  word  is  a  clear  mirror  of  the 
Divine  righteousness,  both  in  its  promises  and  in 
its  threatenings. — The  preaching  of  the  law  is  to 
be  attended  to,  as  well  as  the  preaching  of  the 
gospel. — The  Holy  Scriptures,  as  they  are  the 


oldest,  are  also  the  plainest  and  the  best  book  in 
the  world. — Wbat  is  best  should  ever  be  to  us 
di  arest,  and  above  all,  God  and  His  word — Hu- 
mility, suffering,  and  fidelity  in  the  ways  of  God, 
are  infallible  tokens  of  sincerity  in  religion. — If 
men  believed  from  the  heart,  that  all  God's  words 
are  nothing  but  truth,  they  would  also  seek  to 
walk  as  children  of  the  truth. — The  children  of 
the  world  glory  in  their  great  prosperity  and 
riches;  true  Christians  glory  in  their  tribula- 
tions (2  Cor.  xii.  9). — Delight  in  God's  word 
overcomes  all  misfortunes. 

Frisch:  If  thou  wouldst  give  a  token  that 
God  is  in  thee,  labor,  with  God-like  zeal,  against 
false  doctrine  and  godless  living. — Taube:  What- 
ever God  has  ordained,  kings  and  beggars  are 
bound  to  obey,  and  he  who  disobeys,  does  it  at 
his  peril  and  to  his  own  hurt;  while  he  who 
obeys,  enjoys  a  rich  reward. — It  is  a  blessed  con- 
sequence of  the  world's  despite,  and  the  whole- 
some fruit  of  all  affliction,  that  the  faith  of  the 
man  who  cleaves  to  God,  becomes  thereby  more 
decided,  his  love  to  God  more  faithful  and  strong, 
and  his  delight  in  the  word  more  intense  1 1  Cor. 
iv.  VI). 

[Matt.  Henry:  That  which  we  are  com- 
manded to  practice  is  righteous  ;  that  which  we 
are  commanded  to  believe  is  faithful. — Bishop 
Horne  :  Let  our  study  be  now  in  the  Scriptures, 
if  we  expect  our  comfort  from  it  in  time  to  come. 
Scott:  Happy  are  those  who  love  the  whole 
word  of  God,  because  of  its  purity  and  its  puri- 
fying influence  upon  their  hearts. — The  law  of 
God  is  the  truth,  the  standard  of  holiness,  and 
the  rule  of  happiness. — Bridges  :  The  most 
satisfactory  evidence  of  our  zeal  as  a  Christian 
principle,  is  when  it  begins  at  home,  in  a  narrow 
scrutiny  and  vehement  revenge  against  the  sins 
of  our  own  hearts. — Barnes  :  He  who  can  bear 
contempt  on  account  of  his  opinions,  can  usually 
bear  anything. — J.  F.  M.] 

Vers.  14-5-152. — When  danger  increases,  let 
not  anxiety  increase,  but  faith  and  prayer. — The 
assurance  of  being  heard  in  prayer  does  not  flow 
from  our  piety  and  zeal,  but  from  God's  mercy 
and  truth. — When  persecutors  draw  near  us,  let 
us  draw  near  to  the  Omnipresent  God,  and  cast 
all  our  cares  upon  Him. 

Starke:  God  bestows  Himself  and  His  gifts 
only  to  praying  souls.  If  these  gifts  are  at  all 
of  importance  to  thee,  never  cease  praying. — 
What  does  it  help  a  man,  that  he  knows  the 
means  of  grace,  God's  word,  and  prayer,  and 
yet  does  not  employ  them  ? — If  we  neglect  to  do 
good,  we  very  soon  begin  to  do  evil. — God  proves 
that  He  is  nigh  His  people,  especially  in  times 
of  persecution,  and  that  by  unexpected  help  and 
protection. — God's  word  atid  promise  have  an 
eternal  foundation,  and  therefore  nothing  earthly 
can  overturn  them. 

Uikgkr-  The  mercy  and  justice  of  God,  an- 
nounced and  displayed  in  His  word,  are  a  stall* 
of  comfort. — Diedrich:  God's  word  has  the 
power  to  make  us  pious  and  faithful  :  but  it  lies 
with  ourselves  to  win  from  it  a  blessing. — Taube: 
The  earnestness  of  our  supplications  may  be 
tested,  not  only  by  the  urgency  of  our  cries,  but 
also  by  the  time  when  they  are  offered. 

[Matt.  Henry:  The  more  intimately  we  con- 
verse with  the  word  of  God,  aud   the  more  we 


602 


THE  FIFTH  BOOK  OF  PSALMS. 


dwell  upon  it  in  our  thoughts,  the  better  able 
shall  we  be  to  speak  to  God  in  His  own 
language,  and  the  better  we  shall  know  what  to 
pray  for  as  we  ought.  Reading  the  word  will 
not  serve,  but  we  must  meditate  upon  it. — 
Bkidc.es:  Near  as  the  Lord  is  to  His  people,  to 
shield  them  from  their  enemies,  is  He  not  nearer 
still,  when  He  dwells  in  their  hearts? — Barnes: 
This  conviction  that  God  is  near  us,  this  manifes- 
tation of  God  to  the  soul,  as  a  present  God,  is 
one  of  the  most  certain  assurances  to  our  own 
minds,  of  the  truth  of  religion  and  of  our  ac- 
ceptance with  Him. — J.  F.  M.] 

Vers.  153-100. — God's  dealings  follow  the  rule 
of  His  righteousness,  as  the  word  of  His  truth 
testifies;  and  therefore  He  remains  far  from  the 
despisers  of  His  salvation,  but  vouchsafes  the 
help  of  His  mercy  to  those  who  crave  it  earnestly. 
Starke  :  It  is  already  the  beginning  of  deliv- 
erance when  God  regards  us  in  mercy. — He  who 
avenges  himself  robs  God  of  His  honor,,  and  en- 
croaches upon  His  prerogative;  for  vengeance  is 
His. — All  who  remain  siucerely  and  steadfastly 
by  God's  word,  find  in  Him  a  mighty  Defender 
and  strong  Protector. — There  is  nothing  more 
precious  or  helpful,  than  to  approach  God  by 
laying  hold  upon  His  mercy  ;  for  then  He  can 
not  pass  thee  by,  He  must  grant  to  thee  what 
thou  dost,  by  faith  grasp  so  hard. — It  is  as  dif- 
ficult for  the  penitent  in  distress  to  avail  them- 
selves of  God's  mercy  with  confidence,  as  it  is  easy 
for  the  ungodly  to  abuse  it. — The  victory  of  be- 
lievers is  gained  by  faith  and  patience  in  the 
word  of  God. — Sincere  endeavors  to  fulfil  God's 
commands,  and  unchanging  hatred  of  all  that  is 
ungodly,  flow  from  ardent  love  to  God's  word. — 
If  God's  word  is  nothing  but  truth,  the  founda- 
tion of  faith  is  immovable  and  no  praver  will  be 
lost. 

Frisch  :  Consider  well  among  what  manner 
of  persons  thou  hast  to  live  in  this  world.  With 
respect  to  God,  thou  wilt  find  most  to  be  de- 
spisers ;  with  respect  to  themselves,  lost,  and  far 
from  salvation;  with  respect  to  thee,  persecutors 
and  foes. — We  can  trace  here  how  the  Psalmist's 
turning  to  God,  through  the  medium  of  His  be- 
loved word,  becomes  ever  more  tender  ;  how  he 
becomes  ever  more  anxious  to  separate  himself 
from  the  desperate  condition  of  the  ungodly,  who 
throw  away  all  hope  of  salvation  by  forsaking 
the  judgments  of  God. — Diedrich:  I  cleave  to 
Thy  promise,  nor  will  remain  in  any  sin;  and  on 
such  distress  as  mine,  Thou  must  have  compas- 
sion.— Taube  :  He  who  presents  his  plea  to  God's 
mercy,  ceases  to  boast  of  his  own  worthiness ; 
and  he  who  praises  that  mercy,  has  discovered 
the  greatness  of  his  guilt  and  his  own  inability. 
[Matt.  Henry  :  A  man  that  is  steady  in  the 
way  of  his  duties,  though  he  may  have  many 
enemies,  need  fear  none. — Bridges  :  As  often 
as  we  feel  the  hindrance  of  straitened  desires 
and  heartless  affections,  let  us  repair  to  the 
loving-kindness  of  the  Lord,  as  the  overflowing 
fountain  of  life  to  the  soul.  Remember,  to  be 
"filled  "  is  the  promise.  We  have  life,  but  oh, 
give  it  us  more  abundantly,  as  much  as  these 
houses  of  clay,  as  much  as  these  earthen  vessels 
can  contain. — J.  F.  M.] 

Vers.  161—108. — To  love  God's  word,  to  enjoy 
His  peace,  to  wait  for  His  salvation — this  is  the 


employment,  reward,  and  joy  of  faith. — God's 
word  will  profit  him  little  who  prefers  the  favor 
of  princes  to  the  mercy  of  God,  and  dreads  their 
power  more  than  he  does  God's  hand. 

Starke  :  The  fear  of  God  regards  the  eternal 
and  does  not  depart  from  God's  word,  even 
though  life  itself  should  be  sacrificed;  but  the 
fear  of  man  regards  the  temporal  and  prefers 
honor  from  men  to  honor  from  God. — As  long  as 
the  heart  is  rent  with  restless  desires,  it  cannot 
be  called  the  peaceful  dwelling  of  God. — In 
spiritual  matters  we  must  flee  from  all  trifling 
fancies  of  men  and  hold  fast  to  God's  word. — If 
we  allow  ourselves,  wilfully  or  neglectfully,  to 
commit  venial  sins,  they  grow  deadly  ones, 
which  rob  us  of  all  our  powers,  of  spiritual  life 
itself. — The  daily  spiritual  occupation  of  the 
Christian,  is  to  endeavor  to  grow  in  love  to  God 
and  His  word,  to  become  ever  more  faithful  in 
striving  after  holiness,  and  to  keep  God's  com- 
mandments.— A  believer  loves  both  the  Law  and 
the  Gospel.  As  the  latter  leads  him  to  Christ 
and  true  faith,  so  the  former  urges  him  to  a  holy 
life. — If  there  is  anything  which  can  create  holy 
impressions  upon  men's  minds,  so  as  to  influence 
them  to  leave  wickedness  and  do  good,  it  is 
surely  the  thought,  apprehended  by  faith,  of 
God's  omnipresence. 

Franke  :  If  our  hearts  are  temples  of  the 
Holy  Ghost,  we  will  no  longer  keep  counting  up 
our  times  of  praising  God,  but  from  those  hearts, 
as  from  an  altar  of  thanksgiving,  the  flame  of 
devotion  and  love  will  unceasingly  ascend  in 
fervent  praise  to  Him. — Frisch  :  If  thou  dost  re- 
tain God's  word  in  thy  heart,  it  will  be  to  thee  in- 
stead of  the  richest  spoil,  and  in  outward  disquie- 
tude, thou  mayst  encourage  thyself  with  inward 
peace  in  God. — Diedrich  :  To  men  of  the  world, 
the  word  of  God  is  harsh,  over-strict,  and  difficult, 
but  to  us,  it  is  the  highest  delight. ;  and  our  dread 
is  lest,  amid  the  temptations  of  the  enemy,  we  may 
through  unfaithfulness  and  indolence,  depart 
from  it. — Taube:  The  praise  of  God  and  the 
peace  of  God,  are  the  legitimate  consequences  of 
a  sanctified  life. 

[Matt.  Henry  :  The  more  we  see  of  the  amia- 
ble beauly  of  truth,  the  more  we  shall  see  of  the 
detestable  deformity  of  a  he. — They  that  love  the 
world  have  great  vexation,  for  it  does  not  an- 
swer their  expectations;  they  that  love  God's 
word  have  great  peace,  for  it  outdoes  their  ex- 
pectations.— Bishop  Horne  :  Christ  alone  kept 
the  old  law,  and  He  enableth  us  to  observe  the 
new. — Bridges:  Conscious  unworthiness  may 
give  a  trembling  feebleness  to  the  hand  of  faith, 
but  the  weakest  apprehension  of  one  of  the  least 
of  the  gospel  promises,  assures  of  our  interest  in 
them  all. — Why  may  we  not  set  all  the  fulness 
of  the  covenant  before  the  weakest  believer,  as 
well  as  before  the  strongest,  and  proclaim  to 
both,  with  equal  freedom,  the  triumphant  chal- 
lenge:  "  Who  shall  lay  anything  to  the  charge 
of  God's  elect?" — How  beautiful  is  that  spirit 
which  not  only  longs  for  holiness  as  the  way  to 
heaven,  but  loves  heaven  better  for  the  holy  way 
that  leads  to  it,  and  for  the  perfect  holiness  that 
reigns  there  eternally. — Barnes  :  Religion  is  es- 
sentially voluntary,  and  the  times  of  secret  de- 
votion must  also  be  voluntary  ;  and  therefore  a 
man  can  easily  determine,  by  his  own  secret  de- 


PSALM  CXX. 


G03 


votion,  whether  he  has  any  peculiar  interest,  at 
any  particular  time,  in  religion,  or  whether  he 
has  any  religion  at  all. — J.  F.  M.] 

Vers.  16U-170. — Thanksgiving  for  the  hearing 
of  prayer  emboldens  to  renewed  supplication, 
and  opens  the  way  for  new  blessings. — The  faith- 
fulness of  God  our  Shepherd  the  cause  of  our 
salvation,  and  the  perpetual  subject  of  our 
prayers  and  thanksgiving. 

Staukk  :  As  ingratitude  stops  the  fountain  of 
the  Divine  mercy,  so  gratitude  opens  it. — Is  it 
not  because  men  are  ashamed  of  God  and  His 
word  before  others,  that  there  are  so  very  few 
conversations  on  Divine  things? — The  more 
God's  word  is  read  and  heard,  the  more  consola- 
tion does  it  impart,  like  those  odoriferous  plants 
and  spices,  which,  the  more  they  are  bruised, 
give  forth  the  sweeter  perfume. — The  soul  can- 
not praise  God  if  it  does  not  live,  and  no  praise 
is  pleasing  to  God,  unless  it  comes  from  a  soul 
which  lives  in  Him. — Whenever  a  man  fancies 
he  is  better  than  others,  and  belongs  to  a  higher 
type  of  Christianity,  he  soon  loses  all  the  good  he 
once  had. — The  whole  of  religion  is  comprised 
in  three  things,  namely  :  a  true  knowledge  of  the 
misery  of  sin,  an  earnest  striving  to  gain  re- 
demption, and  a  genuine  amendment  of  life  ac- 
cording to  the  precepts  of  God's  word. — Luther: 
A  Christian  is  not  in  being,  but  in  becoming  ;  his 
life  is  not  piety,  but  a  becoming  pious  ;  not 
health,  but  convalescence  ;  not  rest,  but  exer- 
cise;  we  are  not  yet,  we  are  only  to  be;  with  us 
there   is  no  completion,  but  only  progress  and 


ceaseless  action  ;  we  are  not  at  the  goal,  but 
upon  the  way. — Fkaxkg  :  The  cause  of  the 
feebleness  in  religion,  which  many  manifest,  is 
that  they  soon  leave  off  praying,  if  God  does  not 
hear  at  once. — The  sinful  lusts,  which  are 
against  God's  commandment,  contend  also  against 
our  souls,  and  slay  us  if  we  persist  in  them. — 
Dibdkich:  Let  me  but  understand  Thy  word 
truly,  and  then  come  what  will. — Taube  :  Pov- 
erty of  spirit  is  the  beginning  and  the  end  of  the 
life  of  grace. — It  was  I  that  strayed  and  was 
lost;  it  was  Thou  that  didst  seek  and  find  and 
keep. 

[Matt.  IIknrt  :  They  that  pray  for  God's 
grace,  must  aim  at  God's  glory. — We  are  apt  to 
wander  like  the  sheep,  and  very  unapt,  when  we 
wander,  to  find  the  way  again. — Lord,  own  me 
for  one  of  them,  for,  though  1  am  a  stray  sheep, 
I  have  Thy  mark.  Concern  Thyself  for  me  ;  send 
after  me  by  the  word  and  conscience  and  provi- 
dence ;  bring  me  back  by  Thy  grace. — Thus  he 
concludes  the  Psalm,  with  a  penitent  sense  of  his 
own  sin,  and  a  believing  dependence  on  God's 
grace.  With  these  a  devout.  Christian  will  con- 
clude his  duties,  will  concluile  his  lite;  he  will 
live  and  die  repenting  and  praying. —  Uisiiup 
IIorne  :  Restore  us,  oh  Lord  Jesus,  by  Thy 
grace  to  righteousness,  and  by  Thy  power  to 
glory! — Bridges:  The  life  of  prayer  is  the  cry 
of  the  heart  to  God.  The  eloquence  of  prayer 
is  its  earnestness.  The  power  of  prayer  is  the 
spirit  of  supplication. — J.  F.  M.] 


PSALM  CXX. 

A  Song  of  Degrees. 
In  my  distress  I  cried 
Unto  the  Lord,  and  he  heard  me. 

2  Deliver  my  soul,  O  Lord,  from  lying  lips, 
And  from  a  deceitful  tongue. 

3  "What  shall  be  given  unto  thee  ? 

Or  what  shall  be  done  unto  thee,  thou  false  tongue? 

4  Sharp  arrows  of  the  mighty, 
With  coals  of  juniper. 

5  Woe  is  me,  that  I  sojourn  in  Mesech, 
That  I  dwell  in  the  tents  of  Kedar ! 


6  My  soul  hath  long  dwelt 
With  him  that  hateth  peace. 

7  I  am  for  peace:  but  when  I  speak, 
They  are  lor  war. 


604 


THE  FIFTH  BOOK  OF  PSALMS. 


EXEGETTCAL   AND   CRITICAL. 

Contents  and  Composition. — On  the  super- 
scription compare  Introd.  §  6,  No.  5.  We  have 
but  little  to  add  here.  Ewald  now  decides  for 
the  reference  to  the  festival  journeys  to  Jerusa- 
lem. So  also  Liebusch  in  the  Ouedlinburg  Os- 
terprogramm.  18ti6,  mentions  "  The  pilgrim  songs 
in  the  Fifth  Book  of  the  Psalms."  Delitzsch,  on 
the  contrary,  now  holds  to  the  expression  "songs 
of  ascents,"  but  refers,  it,  with  Gesenius  and 
others,  to  the  artificial  climactic  form  of  the 
rhythm,  in  which  the  poem,  by  the  repetition  of 
one  of  the  significant  words  immediately  pre- 
ceding advances  by  a  gradual  ascent.  Hitzig 
traces  this  obscure  and  doubtful  term,  for  which 
none  of  the  explanations  proposed  are  sufficient, 
(Ilupfeld),  to  a  word-play,  by  the  collector  and 
redactor  of  the  fifteen  Psalms  which  are  fur- 
nished with  this  title,  referring  to  the  s,teps  of 
the  Temple.  For  the  ascent  to  the  outer  court 
was  made  through  each  of  the  three  gates  by  se- 
ven steps,  and  that  to  the  inner  court  by  eight; 
and  in  this  small  collection  of  songs,  which  are 
closely  connected  by  many  similarities  both  of 
form  and  contents,  the  first  contains  seven,  the 
second  eight  verses.  It  is  further  to  be  remarked 
that,  in  Ps.  cxxi.  is  written  exceptionally  lam- 
mad!6th,  which  seems  to  favor  the  explanation: 
"for  the  upward  journeys"  (Aquila,  Symma- 
chus).  but  may  just  as  well  mean  :  after  theman- 
ner  of  steps  (Del.);  for  it  is  just  in  that  Psalm 
that  the  climactic  structure,  which  in  others  al- 
most disappears,  is  displayed  quite  characteris- 
tically. This  difference  is  entirely  unnoticed  by 
the  Sept.,  Chald.,  and  Jerome,  and  regarded  by 
Hitzig  as  a  mistake  of  the  copyist. 

[Heng->tenberg,  with  whom  Alexander  and  Pe- 
rowne,  as  well  as  most  commentators,  agree,  fa- 
vors the  view  first  mentioned  above.  Against  the 
view  given  in  the  Syrian  translation,  and  also  by 
Chrysostom  and  Theodoret,  and  formerly  held 
by  Ewald,  that  the  title  refers  to  those  songs 
which  were  sung  by  Israel  on  the  way  home 
from  Babylon,  he  urges  the  consideration  that 
David  and  Solomon  are  mentioned  as  the  com- 
posers of  some  of  the  Psalms  which  bear  that 
title.  He  accounts  for  the  position  assigned  to 
those  Psalms,  and  the  dissimilarity  of  style  and 
modes  of  thought  between  them  and  the  others, 
on  the  hypothesis,  that  "these  five  ancient 
Psalms,  sung  by  the  people,  as  they  went  up  to 
Jerusalem,  before  the  captivity,  were  made  the 
basis  of  a  whole  series  or  system,  designed  for 
the  same  use,  by  an  inspired  writer,  after  the 
restoration,  who  not  only  added  new  Psalms  of 
his  own,  as  appears  from  the  resemblances  of 
tone  and  diction,  but  joined  them  to  the  old  ones 
in  a  studied  or  artificial  manner,  entirely  incon- 
sistent with  the  supposition  of  fortuitous  or  ran- 
dom combination."  On  the  characteristics  of 
the  Psalms  bearing  the  general  title,  he  re- 
marks: "  These  Psalms  have  much  in  common. 
The  tone  never  rises  in  any  of  them  above  a  cer- 
tain height,  and  descends  very  speedily  from 
that  height  when  gained.  They  all  bear  the  cha- 
racter of  simplicity.  With  the  exception  of  Ps. 
cxxxii.  they  are  all  of  short  compass.  In  all  of 
them,  with  the  same   exception,  the  parallelism 


of  the  clauses  is  little  attended  to.  No  one  of 
them  bears  an  individual  character;  they  all  re- 
fer to  the  whole  Church  of  God  with  the  excep- 
tion, in  some  measure,  of  Ps.  cxxvii.,  which, 
without  being  individual,  places  berore  us,  in 
the  first  instance,  the  particular  members  of  the 
Church,  but  which  the  collector  has  applied  also 
to  the  circumstances  of  the  whole  community." — 
J.  F.  M.] 

In  the  Psalm  before  us  is  first  presented  an 
acknowledgment  of  prayer  heard  in  former  time3 
(ver.  1).  There  is  then  offered  a  prayer  for  deli- 
verance from  the  power  of  a  false,  warlike,  and  sa- 
vage enemy  (vers.  2-4).  The  suppliant  longing  for 
peace  then  complains  (vers.  5-7)  of  that  enemy's 
implacable  hatred,  this  complaint  being  the  more 
sorrowful  and  urgent,  as  he  had  already  bitterly 
experienced,  dwelling  as  he  did  in  the  midst  of 
such  savage  foes,  the  painful  contrast,  already 
too  much  aggravated,  to  his  former  condition. 
Nothing  definitely  can  be  said  as  to  the  histori- 
cal situation,  not  even  whether  the  author  had 
in  mind  purely  personal  experiences,  or  suffer- 
ings of  his  nation  shared  by  him.  Nor  can  we 
say  whether  the  name  of  the  enemy  is  to  be  taken 
historically  or  symbolically. 

Vers.  2-4.  The  expressions  here  are  so  con- 
cise and  obscure,  and  it  is  possible  to  connect 
them  in  so  many  different  ways,  that  the  sense 
is  highly  doubtful.  It  is  first  most  readily  sug-  N- 
gested  to  consider  ver.  3  as  a  continuation  of  the 
address  to  Jehovah,  and  to  take  the  deceitful 
tongue  as  the  subject  (Mendelssohn,  Olshausen). 
But  such  a  question  would  afford  a  sense  but 
little  suitable,  and  would  be  still  less  aptly  con- 
nected with  ver.  4.  It  has  therefore  been  pro- 
posed to  invert  this  order,  and  to  regard  Jeho- 
vah as  the  subject,  and  the  deceitful  tongue  as 
addressed  in  the  vocative  (many  since  Isaaki, 
also  Hengst.  and  Del.)  An  allusion  is  then  sup- 
posed to  exist  to  the  formula  usually  employed 
in  the  announcement  of  the  Divine  punishments, 
(1  Sam.  iii.  17  and  frequently),  and  ver.  4  is 
taken  as  a  continuation  of  the  question,  and  as  a 
figurative  description  of  the  tongue  (J.  D.  Mich., 
Ewald),  which  is  a  sharp  sword  (Ps.  lvii.  5),  and 
a  pointed  arrow  (Jer.  ix.  7),  and  like  the  fire  of 
hell  (James  iii.  6)  ;  or  it  is  regarded  as  the  an- 
swer to  the  question,  and  as  a  sarcastic  descrip- 
tion of  the  punishments  (comp.  Ps.  cxl.  11)  ac- 
cording to  the  law  of  retribution.  But  the  sup- 
position of  a  sudden  change  of  subject  is  very 
harsh  in  this  connection,  nor  do  adequate  rea- 
sons for  it  appear.  If,  then,  we  return  to  the 
construction,  according  to  which  the  deceitful 
tongue  is  the  subject,  it  would  certainly  be  in 
the  highest  degree  forced  and  strange  to  suppose 
the  possessor  of  the  tongue  to  be  meant,  as  me- 
tonymically  implied  in  ver.  2,  and  ver.  4  to  men- 
tion the  punishments  to  be  inflicted  upon  him  for 
his  deceitful  conduct  (Chald.,  de  Dieu)  or  to  de- 
scribe figuratively  the  injuries  which  he  causes 
to  others,  while  he  himself  gains  nothing  by  them 
(Aben  Ezra,  Kimchi,  Calvin,  and  many  of  the 
older  expositors;  also  Rosenmiiller  and  De 
Wetle).  But,  instead  of  this,  there  would  be  an 
address  to  the  Poet,  whether  in  the  form  of  a 
question  put  by  himself,  or  by  a  third  person,  in 
poetical  fashion,  or  whether  it  is,  which  however 
is  least  probable,  referred  to  an  indefinite  per- 


PSALM  CXX. 


603 


son,  as  being  a  general  expression.  Ver.  4  would 
then  present  the  conditions  which  called  forth 
the  prayer  in  ver.  2,  expressing  figuratively  the 
dangerous  effects  of  the  tongue,  but  in  the  form 
of  an  answer  (Uitzig),  and  not  as  an  explanatory 
description  (Luther,  Geier).  [Dr.  Moll  thus 
translates  vers.  3,  4:  "What  to  thee  gives,  and 
what  to  thee  brings  the  tongue  of  deceit  V"  (tongue 
being  the  subject).  "Arrows  of  a  strong  one, 
sharpened,  along  with  coals  of  the  brooin-tree." 
This  ingenious  mode  of  viewing  the  passage  ap- 
pears to  present  its  most  natural  connection, 
and,  at.  the  same  time,  to  bring  out  its  poetic 
beauty.  The  following  rendering  of  vers.  1-4 
will  exhibit  this  view,  the  arrangement  of  the 
clauses  in  the  original  being  in  some  cases  ne- 
glected for  the  sake  of  perspicuity. 

1.  (The  Pod).  I  called  to  Jehovah  in  my  dis- 
tress, ami  He  answered  me. 

2.  Jehovah,  deliver  me  from  lips  of  lying,  from 
the  tongue  of  deceit. 

3.  (A  third  person  is  represented  as  addressing 
the  Poet).  What  does  the  tongue  of  deceit  give 
thee  and  bring  to  thee  ? 

4.  (The  Poel).  Arrows  of  a  mighty  man,  sharp- 
ened, with  coals  of  the  broom-tree. 

The  opinion  mentioned  above,  as  that  of  Heng- 
stenbi-rg  and  Delitzsch,  is  favored  by  Alexander 
and  Perowne.  —  J.  F.  M.] 

The  roots  of  the  rethem,  that  is,  of  the  broom- 
tree  (Gesen.),  not  of  the  juniper  (Jerome,  the 
Kabbins,  and  the  older  expositors),  furnish  the 
best  wood- coals  in  the  opinion  of  the  Arabs 
(Burckhardt,  Reisen  in  Syrien  II.,  7U1,  1073. 
llobinson,  Palestine,  I.,  336).  They  retain  the 
glow  longest,  and,  therefore,  along  with  sharp 
arrows,  are  a  suitable  figure  in  the  present  con- 
nection. It  is  not  said  that  the  arrows  were 
sharpened  with  broom-tree  coals,  or  hardened, 
pointed  in  them  (older  expositors  cited  in  De 
Wette).  or  that  they  were  burning  (Knapp).  The 
particular  term  is  perhaps  chosen  in  allusion  to 
the  mention  made  in  the  following  verse  of  an 
abode  in  the  tents  of  Kedar,  a  predatory  Arab 
tribe  (Gen.  x.  2;  Isa.  xlii.  11  ;  lx.  7  ;  Sol.  Song 
i.  5).  But  it  does  not  follow  from  this,  any  more 
than  it  does  from  the  cry  of  woe,  (Calv.,  J.  II. 
Mich.),  that  ver.  4  should  be  severed  from  the 
preceding  verse. 

Vers.  5,  6.  Neither  can  ver.  4  be  combined 
with  the  following  verse,  as  though  it  represented 
the  same  historical  situation.  For  we  cannot 
justify  the  ingenious  change  of  the  reading  wJlJ 
into  jJJW  (Hupfeld),  in  order  to  gain  the  mean- 
ing: the  arrows  of  a  warrior  are  sharp  in  the 
tents  of  Rethamim,  according  to  the  analogy  of 
ver.  5,  and  the  similar  proper  name  in  Numb, 
xxxiii.  18.  Moreover  Mesech  is  named  besides, 
along  with  Kedar,  as  a  place  of  residence.  This 
name  points  to  a  region  between  the  Caspian  and 
Black  Seas  in  the  far  North  near  Magog  (Ezek. 
xxxviii.  2).  The  attempts  which  have  been 
made  to  bring  it  into  connection  with  Damascus 
(Uitzig),  or  to  refer  it  to  another  Ishmaelitish 
tribe  elsewhere  unmentioned  (Olshausen),  or  to 
explain  it  appellatively  of  the  long  duration  of  the 
abode  in  a  strange  land  (Sept.  et  al.)  and  thus  to 
do  away  with  the  proper  name,  have  arisen  from 
the  difficulty  of  assigning   to  the  author  a  resi- 


dence among  two  tribes  so  far  apart,  especially 
when  such  residence  is  also  described  as  still 
continuing.  Most  expositors,  therefore,  since 
Saadias  and  Calvin,  regard  both  names  as  figu- 
rative designations  of  rude  and  hostile  compa- 
nions. These  are  supposed  by  some  to  have 
been  the  nations  among  whom  the  Jews  lived  in 
the  Exile;  by  others,  the  Samaritans,  who  re- 
tarded the  re-building  of  the  city ;  by  others 
still,  the  tribes  among  whom  the  people  of  God 
dwelt  during  the  dispersion. 

[Ver.  7.  Delitzsch:  "He,  for  his  part  is  peace, 
(coiup.  Micah  ix.  4;  Pss.  cix.  4:  ex.  3),  inas- 
much as  love  of  peace,  readiness  for  peace,  and 
longing  for  peace  fills  his  soul:  yet,  if  he  does 
but  open  his  mouth,  they  are  for  war,  their  voice 
and  conduct  become  hostile  at  once.     .   .   .     The 

Psalm  ends  with  the  shrill  dissonance  of  Dl^B/ 

and  norPD.  The  cry  for  help,  with  which  it 
begins,  lingers  hovering  over  that  discord,  long- 
ing for  its  removal." — J.  F.  M.] 

DOCTRINAL   AND    ETHICAL. 

To  him  who  seeks  peace,  it  is  not  always 
granted,  in  this  world,  to  live  in  peace  with  those 
about  him.  He  must  often,  and  sometimes  for 
a  long  period,  have  the  bitterest  experiences  of 
their  quarrelsome  and  hostile  dispositions,  and 
suffer  much  pain  from  their  sore  and  malicious 
attacks  by  word  and  act.  But  the  living  God 
remains  ever  his  Refuge,  and  the  blessed  expe- 
rience of  prayers,  heard  in  times  past,  strength- 
ens and  encourages  his  faith  in  the  coming  of  a 
like  blessing  in  the  troubled  present,  and  his 
hopes  of  deliverance  after  renewed  supplication. 

HOMILETICAL   AND    PRACTICAL. 

The  pious  have  no  peace  in  the  world,  but  they 
can  rest  in  God  — Wounds,  inflicted  by  a  sharp 
and  malicious  tongue,  burn  more  severely  than 
fire  does,  but  God  has  a  balm  for  them. — Blessed 
is  he,  who,  though  experiencing  suffering  in  this 
evil  world,  experiences  deliverance  too,  from 
answers  to  prayer. 

Starke:  Liars  and  calumniators  are  the  most 
injurious  people  in  the  world,  and  yet  they  in- 
jure none  as  much  as  they  do  themselves;  for 
they  are  accursed,  and  an  abomination  unto  God. 
— The  kingdom  of  the  devil  is  a  kingdom  of  lies, 
and  will  in  all  likelihood,  continue  so,  but 
Christ's  kingdom  is  one  of  eternal  truth,  whose 
fruit  is  peace  and  love. — The  true  Church  has 
ever  to  dwell  among  the  most  cruel  enemies,  and 
under  oppression.  Fmson:  It  is  much  easier  to 
heal  a  severe  wound,  than  to  repair  the  effects 
of  a  calumny  circulated  by  lying  tongues. — 
Guenthbe:  The  troubled,  filthy  spring  of  evil 
speaking  is  selfishness,  envy,  hat  red  of  brethren, 
departure  from  God.  If  therefore,  it  is  a  sure 
mark  of  godlessness,  and  of  a  carnal  disposition, 
t.i  slander  one's  brother,  it  is  not  to  be  wondered 
at.  if  the  children  of  light  have  to  suffer  most 
from  such  poisonous  arrows. — TaTJBe:  He  who 
has  entered  into  communion  wit  It  the  God  of 
peace,  through  the  blood  of  reconciliation,  is  a 
child  of  peace  (Matt.  v.  9).  while  the  wicked  are 
like  the  troubled  sea,  which  can  never  rest.  (Is. 
lvii.  20 f). 


COG 


THE  FIFTH  BOOK  OF  PSALMS. 


[Bp.  Horne:  Marvel  not,  0  disciple  of  Jesus  ! 
if  the  world  hate  and  oppose  thee,  but  pray  only 
that,  when  thou  shalt  be  used  as  He  was,  thou 
mayest  be  enabled  to  bear  that  usage  as  He  did. 

Barnes  :  1  cried  unto  the  Lord,  etc.  I  had  no 
other  resource.  I  could  not  meet  the  slander,  I 
could  not  refute  it.     I  could  not  prevent  its  ef- 


fects on  my  reputation,  and  all  that  I  could  do 
was  to  commit  the  case  to  the  Lord. — There  is  a 
world  of  peace,  and  the  peace  of  heaven  will  be 
all  the  more  grateful  and  blessed,  when  we  go 
up  to  it  from  such  a  scene  of  conflict  and  war. — 
J.  F.  M.]. 


PSALM    CXXI. 

A  Sony  of  degrees. 

I  will  lift  up  mine  eyes  unto  the  hills, 
From  whence  cometh  my  help. 

2  My  help  cometh  from  the  Lord, 
Which  made  heaven  and  earth. 

3  He  will  not  suffer  thy  foot  to  be  moved : 
He  that  keepeth  thee  will  not  slumber. 

4  Behold,  he  that  keepeth  Israel 
Shall  neither  slumber  nor  sleep. 

5  The  Lord  is  thy  keeper: 

The  Lord  is  thy  shade  upon  thy  right  hand. 

6  The  sun  shall  not  smite  thee  by  day, 
Nor  the  moon  by  night. 

7  The  Lord  shall  preserve  thee  from  all  evil : 
He  shall  preserve  thy  soul. 

8  The  Lord  shall  preserve  thy  going  out  and  thy  coming  in 
From  this  time  forth,  and  even  for  evermore. 


EXEGETICAL  AND   CRITICAL. 

Contents  and  Composition. — The  Poet  lifts 
his  eyes  to  the  mountains,  upon  which  is  Jeho- 
vah's seat,  with  the  assurance,  that  from  thence 
protection  from  all  that  can  imperil  body  and 
soul,  and  help  in  every  situation  of  life,  will  be 
vouchsafed  him  by  the  almighty  and  eternal 
God,  who  is  not  only  the  Creator  of  the  world, 
but  the  Keeper  of  Israel,  and  who  never  grows 
weary  in  His  activity  and  care.  The  change  of 
persons  is  probably  to  be  regarded  as  a  poetical 
figure.  A  responsive  song  between  a  single 
voice  (vers.  1  and  3),  and  the  believing  Church 
(vers.  2,  4),  with  the  words  of  the  Priest  in 
(vers.  5-8),  in  support  of  such  trust  (Olsh.),  is 
not  definitely  indicated.  The  confidence  of 
trust  is  expressed  already  in  ver.  1  b,  without 
the  need  of  taking  the  sentence  relatively  (the 
German,  English  and  Dutch  Bibles)  against  the 
prevailing  usage  of   }."5?0  (yet  comp.  Josh.  ii.  4). 


The  question  is  not  one  of  uncertainty  or  doubt, 
but  is  a  figure  of  speech. 

The  particular  situation  of  the  Poet  cannot  be 
discovered.  It  is  not  even  to  be  assumed  with 
certainty  that  he  was  in  exile,  or  on  a  festival 
journey.  For  the  mountains  to  which  he  lifts 
his  eyes  are  not  any  high  places  whatever 
in  the  world  (Calvin  et,  al.),  from  which 
help  was  expected,  or  the  mountains  within  his 
present  range  of  vision  (Amyrahl,  Geier,  J.  H. 
Mich.),  or  those  of  Palestine,  which  the  home- 
sick exile  beholds  in  fancy  (De  Wette),  but  those 
©f  Jerusalem,  or  of  Zion  (Ps.  lxxxvii.  1;  exxv. 
2 ;  exxxiii.  3)  as  the  dwelling-place  of  God  and 
the  place  whence  help  proceeds  (Ps.  iii.  5;  xiv. 
7).  But.  there  is  nothing  to  show  whether  the 
Poet  was  in  Jerusalem  itself,  or  in  its  vioinity, 
or  at  a  distance.  The  conjecture  of  an  allusion 
to  Samstria,  in  the  sixfold  repetition  of  the  catch- 
word ~\"OV)  (Hengstenberg,  Hitzig),  is  too  bold, 
since  the  guardianship  of  Jehovah  is  the  funda- 
mental thought. 


PSALM  CXXI. 


GOT 


Vers.  1-4.  [The  second  member  of  ver.  1, 
should  be  an  interrogative  sentence  as  explained 
aDOve. — J.  F.  M.].  it  is  by  no  means  admissi- 
ble to  obliterate  (Rosenm.,  De  Wette)  the  dis- 
tinction between  the  subjective  negative  7X  ver 

3,  and  the  objective  K'S,  ver.  4.  [Perowne: 
"  The  Psalmist  turns  to  address  himself.  First  he 
utters  the  wish  that  God's  watchful  care  may  be 
extended  to  him,  and  then  the  conviction  that  the 
Keeper  of  Israel,  He  who  has  been  the  God  of  his 
fathers,  who  has  led  the  nation  through  all  its 
eventful  history,  doth  not,  will  not,  cannot, 
slumber  or  sleep,  comp.  cxxxii.  4,  1  Kings  xviii. 
27;  Is.  v.  27;  Job  vii.  20."— J.  F.  M.].  By  the 
exclamation:  behold!  (ver.  4),  the  assurance, 
that  the  Keeper  of  Israel  cannot  sleep,  is  still 
further  supported.  As  the  seed  of  Abraham, 
Israel  could  appropriate  to  itself  the  promise  of 
Gen.  xxviii.  15,  so  much  the  more  confidently. 
No  climax,  however,  is  to  be  sought.  (Calv.  Geier, 
J.  H.  Mich.),  in  the  two  verbs.  On  the  contrary 
the  former  is  the  stronger,  meaning  literally  : 
to  snore.  (Hupfeld).  The  strengthening  of  the 
expression  is  effected  by  the  accumulation  of 
synonyms. 

Vers.  5,  6.  The  shade  is  an  image  of  protection 
(Numb,  xiv  9;  Ps  xci.  I);  and  this  figure  has  some- 
thing peculiarly  attractive  to  the  Oriental,  even 
when  not  a  traveller.  It  occurs  here  as  prepar- 
ing the  way  for  the  mention  of  the  Sun,  which 
immediately  follows,  but  has  not  a  physical  and 
local  meaning=over thy right  hand  (Luther)  or: 
lying  towards  thy  right  hand,  that  is,  towards 
the  south,  or  protecting  on  the  sunny  side  (J.  D. 
Mich.,  Muntinghe).  This  is  plain,  if  we  consider 
that  the  injurious  influences  proceeding  from 
the  sun  and  moon  ar«  introduced  only  as  repre- 
sentative of  dangers  by  day  and  night,  against 
which  the  ever-watchful  God  grants  protection. 
But  a  real  phenomenon  of  nature  lies  at  the 
foundation  of  the  figure.  Recent  travellers  of 
scientific  culture  report  expressly,  that  hurtful 
influences  upon  the  human  frame  are  not.  only 
everywhere  ascribed  to  the  moon  by  popular  be- 
lief, but.  that  effects  similar  to  those  manifested 
in  sun-stroke,  are  produced  by  the  moonbeams. 
Tuere  is  no  reference,  therefore,  to  coldness  by 
niglit  as  contrasted  witli  the  heat  of  the  day, 
Gen.  xxxi.  40;  Jer.  xxxvi.  30  (Ilengst.,  after 
Aben  Ezra,  Kimchi,  Calvin,  Geier,  et  al.),  nor  is 
the  moon  introduced  for  the  sake  of  the  poetic 
parallelism  (Hupfeld)  H^ri  to  smite,  of  the  de- 
structive beating  of  the  sun  (Is.  xlix.  40),  upon 
plants,  causing  them  to  wither  (Ps.  cii.  5),  and 
upon  the  head  (Jonah  iv.  8),  resulting  (Del.)  in 
the  symptoms  of  sunstroke  (2  Kings  iv.  19, 
Judith  viii.  2f.).  [Delitzscu:  "Many  years 
ago  I  heard  a  clergyman  elucidate  this  passage 
from  his  own  experience.  While  he  was  ascend- 
ing a  peak  of  the  Riesengebirge,  the  moon- 
beams smote  upon  him  so  strongly,  that  he  was 
compelled  to  shield  his  eyes  with  leafy  twigs. 
And  not  long  since  I  heard  from  T'xas.  that 
sleeping  in  the  open  air  when  the  moon  shines 
was  in  that  country  frequently  followed  by  diz- 
ziness, mental  aberration,  and  even  death." 
Other  accounts  from  Batavia  are  given  by  De 
Wette  and  from  the  East  generally  by  Ewald. 
Many  expositors,  however,   understand  by    the 


smiting  of  the  moon,  the  cold  that  is  felt  during 
the  night,  as  being  contrasted  with  the  heat  of 
the  sun,  comp.  Gen.  xxxi.  39;  Jer.  xxxvi.  30 
(Hengst.  et  al.)  De  Saey  remarks:  "they  say 
sometimes  of  intense  cold,  as  of  intense  heat  that 
it  is  burning."  "The  Arab  also  says  of  snow  and 
cold  as  of  fire,  j'ahrtk,  it  burns."  (Delitzsch). 
The  same  usage  was  noticed  by  Defoe,  who,  in 
Robimon  Crusoe,  makes  Friday  utter  the  same 
exclamation  during  his  first  experience  of  snow. 
—J.  F.  If.]. 

Ver.  8.  The  going  out  and  the  coming  in  do 
not  denote  specially  going  abroad  and  returning 
home,  in  the  beginning  and  completion  of  any 
undertaking  (Ilengst.).  but  the  whole  life,  and 
its  occupations  (Hupfeld,  et  al.).  This  is  proved 
by  the  usage  of  the  expression  in  many  passages 
[Perownb  :  "Comp.  Deut.  xxviii.  6;  xxxi.  2;  1 
Sam.  xxix.  0,  etc.  The  threefold  expression: 
'  shall  keep  thee.  .  .  thy  soul.  .  .  thy  going  out  and 
thy  coming  in,'  marks  the  completeness  of  the  pro- 
tection vouchsafed,  extending  to  all  that  the  man 
is,  and  that  he  does.  Comp.  1  Thess.  v.  23." — J. 
F.   M.]. 

HOMILKTICAL   AND    PRACTICAL. 

Men  have  not  only  to  expect  confidently  help 
from  God,  they  must  also  pray  for  it,  and  are 
permitted  to  resort  trustingly  to  Dim. — What 
consolation  is  contained  in  the  reflection,  that 
the  Creator  of  the  world  is  not  only  the  God  of 
revelation,  but  also  the  eternal  Keeper  of  His 
Church,  and  of  each  of  its  members! — God  nei- 
ther confines  His  help  to  time  and  place,  nor  is 
limited  in  it  by  any  creature  whatever,  nor  directs 
it  to  any  exclusive  sphere  of  bodily  or  spiritual 
need. — God  is  our  Keeper  in  everything;  but  do 
we  at  all  times  place  ourselves  rightly  under  His 
protection  ? 

Starke  :  In  time  of  need,  our  ruined  nature 
is  sorely  inclined  to  seek  help  in  those  objects 
which  can  render  none. — As  mountains  are  a 
natural  stronghold,  so  are  God's  protection  and 
assistance  our  more  than  natural  mountain  and 
fortress. — Thou  troubled  child  of  God,  dost  thou 
doubt  that  thou  shalt  be  preserved  ?  If  God  pre- 
serves the  heavens  and  the  earth  which  He  has 
made,  should  He  not  also  preserve  thee  ?-God  has 
a  watchful  but  loving  and  merciful  eye  upon  His 
children.  He  sees  from  afar  all  misfortune,  and 
can  avert  it  in  time. — If  the  sou!  is  lost,  all  is 
lost;  Satan  is  continually  laying  his  snares  for 
it:  do  thou  then  pray  the  more  ferveutly  ;  O 
Lord!  keep  my  soul! — The  most  important 
changes  of  a  man's  life,  are  his  entrance  into 
the  world  and  his  departure  from  it  :  iu  both 
the  Divine  preservation  is  indispensable. — Thou 
hast  God's  promise,  so  do  thou,  O  fellow  Chris- 
tian !  appropriate  it  believingly  to  thyself  in 
every  undertaking. — Frisoh:  Distress  teaches 
us  men  to  look  around  for  help.  But  it  is  to  be 
lamented  that  the  timid  heart  does  not  know  how 
to  compose  itself  and  seek  it  in  the  right  place. — 
Help  does  not  come  to  men  from  the  place  whither 
the  flesh  looked  for  it,  hut  whither  the  soul  of  Da- 
vid turned  to  receive  it. — UitBBBlT:  Al!  the  acts 
of  the  pious  are  performed  under  God's  protec- 
tion, whether  abroad  or  at  home. — Gtenthkr: 
The  departure  from  life,  and  the  entrance  into  the 


608 


THE  FIFTH  BOOK  OF  PSALMS. 


eternal  abodes  of  safety,  are  the  goal  of  life,  the 
first  of  all  cares,  and  the  highest  of  all  joys. — 0 
Lord !  we  are  all  travellers  through  life ;  we 
would  also  be  true  pilgrims. — Taube  :  The 
guardianship  of  God  over  the  whole  life,  over 
time  and  eternity.  —  Huyssen  :  The  hope  of  the 
Christian  in  the  dangers  of  war. — Dxedrich  : 
God's  Church  is  exhausted  here  and  encompassed 
by  dangers ;  our  comfort  is,  that  God  will  guard 
us  His  inheritance,  and  lead  us  home  to  Himself. 
[Matt.  Henry:  It  is  infinite  wisdom  that 
contrives,  and  infinite  wisdom  that  works  the 
safety  of  those,  that  have  put  themselves  under 
God's  protection. — Those  must  needs  be  well 
kept,  that  have  the  Lord  for   their  Keeper.     If 


by  affliction  they  be  made  His  prisoners,  yet, 
still  He  is  their  Keeper. — He  shall  prevent  the 
evil  thou  fearest,  and  sanctify, 'remove,  or  lighten 
the  evil  thou  feelest.  He  shall  keep  thee  from 
doing  evil,  1  Cor.  xiii.  7,  and  so  far  from  suffer- 
ing evil,  as  that  whatever  afflictions  happen  to 
thee,  there  shall  be  no  evil  in  them.  Even  that 
which  kills  shall  not  hurt. — He  will  keep  thee  in 
life  and  death,  thy  going  out  and  thy  going  on 
while  thou  livest,  and  thy  coming  in  when  thou 
diest,  going  out  to  thy  labor  in  the  morning  of 
thy  days,  and  coming  home  to  thy  rest,  when  the 
evening  of  old  age  calls  thee  in.  Ps.  civ.  20. — ■ 
J.  F.  M.]. 


PSALM  CXXII. 

A  Song  of  degrees  of  David. 

I  was  glad  when  they  said  unto  me, 
Let  us  go  into  the  house  of  the  Lord. 

2  Our  feet  shall  stand 

Within  thy  gates,  O  Jerusalem. 

3  Jerusalem  is  builded 

As  a  city  that  is  compact  together : 

4  Whither  the  tribes  go  up,  the  tribes  of  the  Lord,  unto  the  testimony  of  Israel. 
To  give  thanks  unto  the  name  of  the  Lord. 

5  For  there  are  set  thrones  of  judgment, 
The  thrones  of  the  house  of  David. 


6  Pray  for  the  peace  of  Jerusalem : 
They  shall  prosper  that  love  thee. 

7  Peace  be  within  thy  walls, 

And  prosperity  within  thy  palaces. 
$  For  my  brethren  and  companions'  sakes, 

I  will  now  say,  Peace  be  within  thee. 
9  Because  of  the  house  of  the  Lord  our  God. 

We  will,  seek  thy  good. 


EXEGETICAL  AND  CRITICAL. 

Contents  and  Composition.— The  Psalmist 
had  rejoiced  in  those,  who,  at  the  close  of  their 
pilgrim-journey  to  Jerusalem,  had  expressed  to 
him  their  intention  of  visiting  the  house  of  God. 
(vers.  1,  2).  This  gives  occasion  to  him  to  cele- 
brate the  praise  of  Jerusalem,  as  a  city  unbroken 
and  perfectly  regular  in  its  structure,  whither 
the  tribes  of  Jehovah,  according  to  the  law 
established  in  Israel,  made  their  festival  jour- 
neys, and  which,  besides  this  religious    import- 


ance, exercised  great  political  influence  as  the 
seat  of  the  kingdom  of  David  (vers  3-5).  Peace 
and  prosperity  should  be  invoked  for  this  city 
and  its  inhabitants,  and  the  Psalmist  sets  the 
example  of  such  supplication,  as  a  companion  of 
the  people  and  a  lover  of  God's  house  (vers.  6- 
9).  The  text,  however,  on  account  of  theindefi- 
niteness  of  the  Hebrew  tenses,  has  given  occasion 
also  to  other  explanations.  But  this  view  seems 
most  suitable,  if  the  Davidic  authorship  be  held. 
The  statement  to  that  effect  in  the  superscription 
is,  it  is  true,  not  found  in  the  Sept.  et  al. ;  but  it 
oscurc  in  the  Hob.  Text,  and  cannot  b<j  dirtctly 


rsALM  cxxir. 


r,no 


disproved  from  the  contents  of  the  Psalm,  or 
from  its  linguistic  peculiarities.  For  the  Vi  pre- 
fixed, vers.  :i  and  4,  is  a  poetical  form  which  is 
found  even  in  the  most  ancient  songs. — [Alex- 
ander: "This  Psalm,  though  so  much  older 
than  the  two  before  it,  was  probably  placed  third 
in  the  series  because  it  was  intended  to  be  sung, 
and  actually  was  sung,  at.  the  entrance  of  the 
Holy  City,  whereas  the  others  were  used  at  the 
commencement  of  the  march  and  on  coming  in 
sight  of  Jerusalem."  On  the  other  hand,  Pe- 
rowne  prefers  to  look  for  a  composition  subse- 
quent to  the  exile,  and  cannot,  regard  the  ex- 
pression: "  thrones  of  the  house  of  David,"  as  a 
natural  one  in  the  mouth  of  David  himself.  But, 
apart  from  the  evidence  of  the  superscription, 
an  argument  against  the  lateness  of  the  compo- 
sition may  be  based  upon  this  very  expression, 
as  has  been  done  by  Hengstenberg.  For  it  evi- 
dently points  to  a  time  when  the  kingdom  of 
David  was  still  flourishing.  Besides  as  Hengst. 
also  remarks,  how  Could  the  allusion  to  the 
beautiful  compactness  of  the  city  be  of  force 
after  the  exile?  Perowne  very  properly  objects, 
on  account  of  the  joyful  tone  of  the  poem,  to  the 
opinion  of  Ewald,  that  it  contains  ''a  blessing 
on  a  party  of  pilgrims  uttered  by  an  old  man  re- 
turned from  the  exile,  himself  unequal  to  a  jour- 
ney across  the  desert." — J.  F.  M.] 

Vers.  1,  2  I  joyed  in  those  that  said,  etc. 
[E.  V.:  I  joyed  when  they  said,  etc.]  The  mode  of 
expression  is  not  favorable  to  the  supposition  that 
the  Psalmist  had  just  received  the  invitation  to 
join  the  festal  train,  that  he  expresses  his  joy 
thereat,  and  directs  his  gaze  to  Jerusalem  in  hope 
of  speedily  arriving  thither  (Luther  and  most). 
It  is  a  retrospect  that  he  makes  (Sept.,  Aquila, 
and  the  ancient,  versions  generally).  But  he 
says  neither  that  his  joy  was  at  an  end,  nor  that 
the  time  when  it  was  excited  was  very  remote. 
This  remains  quite  indefinite.  The  Psalmist 
only  mentions  a  certain  experience  and  the  feel- 
ing thereby  excited.  His  joyful  feelings  had  for 
their  direct  object,  not  the  journey,  but  the  per- 
sons who  had  spoken  to  the  Psalmist  with  regard 
to  it,  and  wdiose  words  contained  both  an  invita- 
tion and  a  positive  statement.  The  invitation 
relates  to  a  journey  to  be  made  to  the  house  of 
God  in  company  with  the  Psalmist ;  the  informa- 
tion, to  journeys  previously  and  happily  per- 
formed by  the  speakers,  and  therefore  passes 
over  into  an  expression  of  praise.  This  could 
very  well  have  happened  in  the  experience  of 
David  in  Jerusalem,  before  whom  the  pilgrims 
had  appeared.  There  is  not  the  slightest  "occa- 
sion for  connecting  it  with  the  absence  of  David 
and  his  longing  after  the  sanctuary  during  the 
flight,  before  Absalom  (Del.).  [Delitzsch  merely 
gives  this  as  the  most  suitable  time,  if  the  com- 
position were  to  be  assigned  to  David.  But.  his 
opinion,  more  decidedly  pronounced  in  his  last 
edition,  is  that  the  Psalm  was  composed  by  one 
who  was  gazing  upon  Jerusalem  restored  from 
its  ruin  after  the  exile.  He  therefore  renders, 
in  ver.  3:  rebuilt,  instead  of  built. — J.  F.  If.] 
No  indication  of  longing  or  of  sorrow  is  heard: 
but  everything  breathes  joy,  and  the  assertion 
that  the  ahsence  of  the  poet  from  Jerusalem  is 
understood  as  a  matter  of  course  (Hupfeld),  is 
wholly  a  product  of  fancy.  Nor  is  there  any  oc- 
39 


casion  for  taking  the  words  as  a  prophecy  (Cal- 
vin, Venema).  Nothing  points  to  the  future. 
On  the  contrary,  the  participle  with  HTt  ex- 
presses duration  of  time,  extending  through  the 
past  into  the  present.  In  any  case,  ver.  '1  can 
be  detached  entirely  from  the  one  preceding, 
which  would  then  be  taken  as  the  introduction, 
and  may  be  understood  as  expressing  not  the 
words  of  the  pilgrims,  but  of  the  poet  harmoni- 
zing with  them.  But  this  view  is  not  absolutely 
necessary.  If  it  be  the  correct  one,  these  words 
in  the  mouth  of  David  could  be  justified  only  on 
the  supposition  that  he  speaks  for  the  people 
(Hengst.),  and  the  poet  would  be  made  to  appear 
as  a  fellow-pilgrim,  unknown  to  us  from  any 
other  indications,  journeying  from  the  country 
outside  to  the  Holy  City,  in  company  with  the 
visitors  at  the  festival,  who  speak  in  ver.  1.  He, 
arrived  at  the  end  of  his  journey,  breaks  forth 
in  admiring  praise  at  the  sight  of  the  glorious 
beauty  of  Jerusalem,  after  first  expressing  the 
delight,  which  he  had  experienced  at  the  time  of 
the  invitation  in  those  who  had  addressed  it  to 
him.  But  this  view  is  certainly  more  to  be  com- 
mended  than  the  assumption  that  ver.  '2  also 
contains  a  retrospect,  and  that  the  whole  poem 
waa  sung  on  the  return  from  the  journey  (De- 
litzsch), or  by  an  exile  (Ewald),  who,  in  joyful 
sympathy  with  the  resolution  of  some  pious  Is- 
raelites, to  undertake  a  pilgrimage,  relapsed  into 
reminiscences  of  the  time  when  his  feet  too  were 
standing  in  the  gates  of  Jerusalem.  [Vers.  1,  2 
are  thus  translated  by  Dr.  Moll : 

I  took  delight  in  those  who  said  to  mo: 
We  will  go  into  the  house  of  Jehovah; 
Our  fe.i  have  become  standing 
In  thy  gates,  Jerusalem. 

This  view,  according  to  wdiich  ver.  2  is  a  con- 
tinuation of  the  words  of  the  pilgrims,  is  the 
most  suitable,  if  David  be  regarded  as  the  author. 
Perowne,  holding  the  other  view,  joins  it  to  ver. 
3. — The  rendering  ".'■hall  stand"  in  E.  V.  is 
ungrammatical.  The  true  meaning  expressed 
freely  is  probably:  have  gained  a  place.  On  the 
meanings  of  the  subst.  verb  with  the  part.,  see 
Ewald,  108  c— J.  F.  M.]. 

Ver.  3.  Jerusalem,  thou  that  art  built  up. 
[E.  V.:  is  builded.]  Taken  by  itself,  this  ex- 
pression would  be  meaningless.  It  has  there- 
fore often  been  taken  emphatically:  built  up 
loftily,  stately  (most),  or,  under  the  supposition 
of  a  composition  after  the  exile:  thou  that  art 
rebuilt  (Hupfeld,  Del.).  But  the  former  is  lin- 
guistically inadmissible;  the  latter  an  unsup- 
ported assumption.  To  gain  the  surest  meaning, 
it  is  best  to  connect  it  with  the  following  word 
by  which  a  sentence  results,  somewhat  halting 
in  structure,  it  is  true,  but  yet  not  altogether 
without  example.  But  the  object  of  the  building 
is  not  that  men  should  assemble  there  (Luther). 
The  character  of  Jerusalem  is  exhibited  as  a 
city  self  inclosed,  adhering  closely  together  as  a 
community  (Sept.  Symmachus).  The  city,  how- 
ever, is  not  contrasted  with  the  scattered  dwell- 
ings of  a  village  (Aben  Ezra  and  many  older  ex- 
positors), as  though  the  verse  expressed  the  ad- 
miration felt  by  a  rustic  pilgrim,  who,  for  the 
first  time,  beholds  a  great  city  (Herder,  Do 
Wette).  It  is  mentioned,  either  as  one  which 
had  no  breaches  in  its  wall  (Hitzig,  who  refers. 


610 


THE  FIFTH  BOOK  OF  PSALMS. 


specially  to  the  building  operations  of  Jonathan), 
or,  generally,  as  one  that  was  secure  and  strong 
on  account  of  its  compact  structure.  The  older 
Rabbins,  following  the  Targum,  interpreted  the 
expression  as  referring  to  the  heavenly  Jerusa- 
lem; and  so  it  has  often  been  applied,  in  the 
mystical  sense,  in  the  Christian  Church.  [Trans- 
late ver.  3 :  Jerusalem,  thou  that  art  built  up  as 
a  city  that  is  compact  together. — J.  F.  M.] 

Ver.  4.  This  verse  is  a  retrospect  of  actual 
events ;  but  it  does  not  intimate  that  they  had 
happened  long,  for  centuries,  or  since  ancient 
times,  but  that  the  tribes  which,  as  being  those 
of  God  s  people,  are  here  called  the  tribes  of  Je- 
hovah, had  already  for  some  time  observed  this 
custom.  Accordingly  the  law  referring  to  it, 
Ex.  xxiii.  14,  15;  Deut.  xvi.  16,  is  mentioned  as 
a  "testimony  of  Israel."  The  term  f^T^  does 
not  imply  that  it  was  an  old-established 
custom,  but  only  that  the  tribes  who  formed 
the  united  Israel  had  already  publicly  professed 
their  allegiance  to  this  law,  and  abided  by  it. 
David,  in  the  later  years  of  his  life,  could  express 
himself  thus,  and  apply  the  words  of  ver.  5, 
which  are  employed  more  objectively  here  with 
relation  to  his  house,  with  a  meaning  based  upon 
the  prophecy  in  2  Sam.  vii.,  if  the  verse  be  not 
itself  a  prophecy. 

Ver.  5.  The  thrones  are  not  magisterial 
benches=courts  of  justice  under  David's  autho- 
rity (Hengst.),  or  a  court  of  inferior  judges 
formed  by  the  sons  of  the  king  (J.  H.  Mich,  et 
al.),  but  the  thrones  of  a  judge=thrones  of  the 
king  (Rosenmiiller  et  al.);  for  the  administration 
of  justice  was  the  original  and  principal  duty  of 
the  monarch  in  times  of  peace  (2  Sam.  xv.  2;  1 
Kings  iii.  16).  The  word  for  is  explained  by 
the  consideration  that  Jerusalem  owed  its  eleva- 
tion, as  the  religious  centre  of  the  nation,  to  its 
previous  position  as  the  civil  capital  (Hengst.). 
[Render  vers.  4,  5:  Whither  the  tribes  went  up 
— the  tribes  of  Jehovah — a  law  of  Israel — to  give 
thanks  to  the  name  of  Jehovah.  For  there  were 
set  thrones  for  judgment — thrones  for  the  house 
of  David.— J.  F.  M.] 

Vers.  6,  7.  The  wishes  are  arranged  allitera- 
tively,  and  contain  unmistakable  .allusions  to  the 
name  Jerusalem  and  its  signification=peaceful 
dwelling.  But  the  word  schalOm  is  more  com- 
prehensive than  our  word  peace  \_Friede~\;  it  in- 
cludes welfare  or  prosperity  and  happiness. 
Ver.  6  does  not  call  for  an  inquiry=ask  after 
the  peace  (Sept.  et  al.),  but  for  intercession^ 
pray  for  the  peace  of  Jerusalem.  In  ver.  6  b. 
we  are  not  to  supply :  saying  (Isaaki,  Geier);  it 
is  the  wish  of  the  speaker  himself  (J.  H.  Mich.) 
in  behalf  of  those  who  love  Jerusalem,  as  con- 
trasted with  those  who  hate  Zion  (Ps.  cxxix.  5). 
The  walls  or  the  bulwarks  and  the  palaces  are 
not  intended  to  represent  the  outside  and  inside 
(most),  but  express  the  idea  of  the  city  itself 
(Ps   xlviii.  14). 

Ver.  8  shows  that  no  reproach  of  selfishness 
or  private  interest  could  possibly  be  made.  The 
welfare  of  all  the  members  of  the  Church  lies 
close  to  the  heart  of  the  Psnlmist  (comp.  Jer. 
xxix.  7).  It  is  doubtful  whether  in  the  second 
member  the  rendering  should  be :  pronounce 
peace  over  thee,  i.  e.,  wish  and  pray  for  thee 
peace  (Sept.,  Luther  and  most)  or:  speak  peace, 


for  peace  in  thee  (Calvin,  Geier,  Venema,  Hup- 
feld)  or:  say,  peace  be  in  thee  (Piscator,  Koster, 
Hengst.,  Olshausen). 


HOMILETICAL   AND    PRACTICAL. 

He  who  loves  the  people  of  God  must  not  only 
be  willing  to  build  and  protect  for  them  the 
house  of  God,  but  must  also  invite  them  thither, 
and  walk  thither  with  them. — Peace  rules  only 
where  the  God  of  peace  dwells;  cleave  thou  then 
to  the  city  of  peace  which  is  the  Church  of  the 
living  God — When  we  go  out  of  our  houses,  let 
us  see  well  to  it,  (1)  with  whom,  (2)  whither, 
(3)  for  what  purpose. — The  greatest  glory  of  a 
city  is  not  that  it  is  large,  strong  and  magnifi- 
cent, but  that  it  gathers,  protects  and  builds  up 
God's  Church  within  it — He  who  delights  to 
give  thanks,  will  also  delight  to  pray,  and  that 
not  only  for  himself,  but  also  with  and  for  others. 
Blessed  is  the  man  for  whom  attendance  upon 
the  house  of  God  is  a  season  of  delight  and  an 
occasion  of  thanksgiving,  praise  and  prayer. — 
Blessed  are  the  people  whose  national  life  has 
for  its  centre  the  sanctuary  of  God. 

Calvin:  When  the  welfare  of  our  brethren  ia 
dear  to  us,  when  we  have  religion  in  our  hearts, 
then  we  must,  as  far  as  in  us  lies,  care  for  the 
prosperity  of  the  Church. 

Starke:  The  true  worship  of  God  and  the  ex- 
ercise of  righteousness  are  strong  pillars  of  a 
city  or  state. — The  ministers  of  God's  word  have 
not  only  to  pray  themselves  for  the  welfare  of 
the  Church,  but  also  to  exhort  their  people  dili- 
gently to  do  the  same. — Peace,  with  its  delights, 
is  one  of  the  most  precious  of  earthly  blessings. 
But  what  is  more  abused? — The  true  members 
of  the  Church  possess  that  inward  spiritual  peace 
which  includes  all  spiritual  blessings  in  heavenly 
places. — How  blessed  is  the  communion  of  saints ! 
Daily  and  hourly  can  a  citizen  of  the  spiritual 
Jerusalem  enjoy  thousands  of  wishes  of  peace, 
uttered  for  him  by  believers  throughout  the 
whole  world. — Those  are  the  true  patriots  who, 
without  seeking  their  own  advantage,  seek  and 
entreat  help  tor  the  well-being  of  their  fellow- 
countrymen  and  the  furthering  of  true  religion. 

Frisch:  A  place  is  made  illustrious  and  glo- 
rious only  by  a  good  government  and  the  true 
worship  of  God. — Arndt:  God  blesses  His  peo- 
ple with  peace  and  all  blessings  when  they  ma- 
nifest brotherly  love;  but  see  who  the  true 
brethren  of  Christ  are. — R,ieger:  Prayer  must 
be  made  continually,  that  good  regulations  in 
the  Church  and  in  schools  may  not  tall  into  dis- 
use, that  good  plans  may  not  be  marred  by  dis- 
cord.— Reichel  :  All  the  regulations  which  David 
made  had  a  reference  to  the  house  of  the  Lord. 
He  devoted  every  day  of  his  latest  years  to 
building  it  up  and  directing  its  services.  He 
delighted  in  all  that  spoke  to  him  of  it,  and  en- 
joyed its  worship. — Tholdck:  David  prepared 
a  dwelling-place  for  the  Lord  upon  Zion,  because 
he  loved  it,  and  his  heart  clung  more  to  that 
place,  because  he  had  prepared  a  dwelling-place 
there  for  God. — Diedrich:  Wherever  men  as- 
semble, according  to  God's  appointment,  to  enjoy 
in  common  what  He  reveals,  there  is  Jerusalem. 
— Taube:  David's  city  is  the  city  of  God;  for 
in  David's  person  is  represented  a  two  fold  type 


PSALM  CXXIII. 


Gil 


— the  God-ordained  king  and  the  servant  of  the 
Lord. — David  desired  to  have  one  thing  implored 
for  his  beloved  city — peace,  that  it  might  prevail 
in  the  city  of  peace — without  before  the  walls, 
within  in  each  dwelling. — Lyncker:  Concerning 
pilgrimage  to  the  heavenly  Jerusalem,  (1)  what 
joy  it  excites  (vers.  1-3);  (2)  what  prospects  it 
opens  (vers.  4,  5);  (3)  what  obligations  it  in- 
volves (vers.  6-9). 

[Matt.  Henry:  They  that  rejoice  in  the  Lord, 
will  rejoice  in  calls  and  opportunities  to  wait 
upon  Him. — We  should  desire  our  Christian 
friends,  when  they  have  any  good  work  in  hand, 
to  call  for  us  and  take  us  along  with  them. — We 
must  pray  for  Jerusalem,  not  out  of  custom  or 
for  fashion's  sake,  but  out  of  a  principle  of  love 
to  God's  government  of  man,  and  man's  worship 
of  God.     And  in  seeking  the  public  welfare  we 


'seek  our  own;  for  so  well  doth  God  love  the 
J  gates  of  Zion,  that  He  will  love  all  those  that 
do  love  them;  and  therefore  they  cannot  but 
prosper ;  at  least  their  souls  shall  prosper,  by 
the  ordinances  they  so  dearly  love. — Wiiatever 
lies  within  the  sphere  of  our  activity  to  do  for 
the  public  good,  we  must  do  it,  else  we  are  not 
sincere  in  praying  for  it. — Scott:  Satan's  maxim 
always  has  been,  to  divide  that  he  might  con- 
quer, and  few  Christians  have  been  sufficiently 
aware  of  his  design. — BABNBS:  The  heart  of  a 
pious  man  is  in  the  Church  of  God;  his  main 
delight  is  there  :  his  arrangements  will  be  made 
so  as  best  to  enjoy  the  privileges  of  the  sanctu- 
ary ;  and  his  plans  of  life  will  all  contemplate 
the  welfare,  the  extension,  and  the  influence  of 
the  Church  of  God.— J.  F.  M.J 


PSALM  CXXIII. 
A  Song  of  degrees. 

Unto  thee  lift  I  up  mine  eyes, 
O  thou  that  dwellest  in  the  heavens. 

2  Behold,  as  the  eyes  of  servants 
Look  unto  the  hand  of  their  masters, 

And  as  the  eyes  of  a  maiden  unto  the  hand  of  her  mistress  ; 
So  our  eyes  wait  upon  the  Lord  our  God, 
Until  that  he  have  mercy  upon  us. 

3  Have  mercy  upon  us,  O  Lord,  have  mercy  upon  us : 
For  we  are  exceedingly  filled  with  contempt. 

4  Our  soul  is  exceedingly  filled 

With  the  scorning  of  those  who  are  at  ease,  and  with  the  contempt  of  the  proud. 


EXEQETTCAL   AND   CRITICAL. 

Contents  and  Composition. — The  situation 
in  which  the  poet  was  placed  may  be  compared 
with  Neh.  ii.  19.  From  this  situation  an  ardent 
prayer  for  a  manifestation  of  the  Divine  merc3r 
arises,  with  an  upward  look  of  faith  to  that  God, 
who  is  exalted  above  all  the  world,  and  is  its  Sov- 
ereign. "  This  is  a  heavy  sigh  from  an  anguish- 
stricken  heart,  which  looks  all  around  and  seeks 
friends,  protectors,  and  comforters,  but  can  find 
none.  Therefore  it  says:  where  shall  I  find  re- 
fuge, poor,  despised  man  that  I  am  ?  I  am  not 
strong  enough  to  defend  myself;  wisdom  and 
counsel  fail  me  amidst  the  multitude  of  the  on- 
sets of  my  enemies  ;  therefore  come  I  to  Thee, 
0  my  God  ;  unto  Thee  do  I  lift  up  mine  eyes,  0 
Thou  that  dwellest  in  the  heavens  !  "  (Luther). 


The  Psalmist  declares,  first,  in  the  singular  num- 
ber, what  he  does  personally,  but  immediately 
thereafter  he  employs  the  plural,  as  a  member 
and  representative  of  a  large  community. 

[The  circumstances  described  in  Neh.  ii.  12  ff. 
are  generally  accepted  as  the  situation  of  the 
writer  of  the  Psalm.  The  following  is  the  view 
of  Perowne:  "The  Psalm  is  either  the  sigh  of 
an  exile,  towards  the  close  of  the  captivity, 
looking  in  faith  and  patience  for  the  deliverance, 
which  he  had  reason  to  hope  was  now  nigh  at 
hand  ,  or  it  is  the  sigh  of  those  who.  having  al- 
ready returned  to  their  native  land,  were  still 
exposed  to  the  scorn  and  contempt  of  the  Samari- 
tans and  others,  who,  favored  by  the  Persian  Go- 
vernment, took  every  opportunity  of  harassing 
and  insulting  the  Jews,  comp.  Neh.  ii.  19  with 
ver.  4."  Delitzsch  thinks  that  it  is  possibly  a 
Maccabean  Psalm,  in  which  case  the  last  word 


612 


THE  FIFTH  BOOK  OF  PSALMS. 


of  the  poem  might  allude  "to  the  despotic  rule 
of  the  D'JV  "  (Ionians,  sons  of  Javan,  the  Western 

•  t:       v 

nations  generally).  With  reference  to  the  char- 
acter of  the  Psalm,  he  quotes  the  beautiful  ex- 
pression of  Alsted  (died  1638),  who  styles  it, 
oculus  sperans,  the  eye  of  hope — J.  F.  M.].. 

[Ver.  1  6,  should  perhaps  be  rendered  :  Oh, 
Thou  that  sittest  in  the  heavens!  that  is,  God  is 
addressed  as  one  who  is  enthroned  as  king,  and 
who  can  therefore  be  appealed  to  for  sovereign 
aid.  This  also  supports  the  exposition  of  ver.  2. 
defended  below.— J.  F.  M.]. 

Ver.  2.  Upon  the  hand  of  their  masters. 
The  look  is  probably  not  directed  to  the  punishing 
hand,  which  administers  deserved  chastisement, 
Gen.  xvi.  6  f.  (Aben  Ezra,  Kimchi,  Ewald, 
Hengst. ),  or  to  the  hand  giving  the  sign  for  the 
punishment  to  cease  (Rosenmiiller).  It  would 
be  better  to  regard  it  as  the  hand  that  scatters 
blessings,  affords  protection  and  sustenance, 
Ps.  civ.  27  f. ;  cxlv.  15  f.  (Chald.,  Calv.,  Geier, 
J.  H.  Mich.,  Kdster,  et  al.).  But  perhaps  the 
most  correct  interpretation  is  that  which  is  based 
upon  the  relation  of  dependence,  so  distinctly 
expressed,  and  understands  the  hand  which  con- 
trols the  household,  the  disposing  hand,  to  be 
referred  to,  from  which  the  dependants  have  to 
expect  confidently  the  supply  of  all  their  needs, 
(De  Wette,  Hupf.,  Del.).  [Delitzsch :  "The 
Israelites  are  Jehovah's  servants,  the  Church  of 
Israel  is  Jehovah's  handmaid.  In  His  hand  lies 
her  future  destiny.  He  will  at  last  have  com- 
passion on  His  own.  Therefore  is  her  longing 
unwearied  gaze  cast  upwards  to  Him,  until  He 
shall  remove  her  oppression." — J.  F.  M.]. 

Ver.  4.  The  idea  of  presumption  is  proper  to 
the  word  jJjtftJf.  (=secure).  [E.  V.:wholiveat 
ease,  which  is  the  first  signification  of  the  word. 
J.  F.  M.l.  It  is  here  parallel  to  D'JT'HJ,  which 
the  Masorites  reckon  among  the  fifteen  which 
are  written  as  one  word,  but  to  be  read  as  two. 
According  to  this  the  translation  would  be:  of 
the  pride  of  the  oppressors.  But  it  has  been  al- 
ready explained  by  Aben  Ezra  and  Kimchi  as 
an  adjective  form,  occurring  only  in  this  pas- 
sage. 

HOMILETICAL    AND   PRACTICAL. 

When  we  are  in  trouble  upon  earth,  it  is  our 
comfort,   that  we   have  in   heaven  a  God,  into 


whose  controlling  hand  we  can  commit  all  our 
cares. — If  we  are  to  act  as  servants  of  the  Al- 
mighty, we  must  not  merely  raise  our  eyes  to 
heaven:  we  must  also  yield  our  hearts  to  Him. — 
Servants  of  God  must  learn  to  endure  contempt 
and  scorn  from  the  children  of  the  world;  but 
for  this  they  have  need  of  the  faith  and  patience 
of  the  saints. — God's  hand  of  mercy  and  our 
hand  of  faith  are  put  forth  simultaneously. 

Starke  :  All  believers  are  looking  up  to  hea- 
ven; and  their  Father  in  heaven  is  looking 
down.  And  thus  neither  faithfulness  nor  love 
grows  less  on  either  side  until  they  meet. — That 
faith,  which  looks  untiringly  upon  God,  is  some- 
thing great  and  powerful,  which  is  not  to  be 
found  by  the  way,  but  must  be  gained  by  prayer 
and  supplication. — He  who,  for  the  sake  of 
Christ  and  God,  can  bear  and  suffer  faithfully 
ridicule  and  confempt,  has  made  great  progress 
in  one  element  of  true  religion. — Frisch  ;  God 
regards  those  who  are  faithful  and  obedient. 
But  I  would  that  faithful  servants  and  hand- 
maids would  regard  the  Lord  who.  is  over  all. — 
Rieger:  Myfaith  waits  for  the  Lord,  and  for  what 
comforting  deeds  He  shall  do  for  me  and  display 
before  me.-RiCHTER :  Unbelief  first  despises  and 
then  ridicules,  and  after  despite  and  ridicule 
comes  persecution. — Tholuck:  As  long  as  we 
look  to  human  hands,  hope  and  fear  must  alter- 
nate, but  when  those  who  dare  to  trust  a  merciful 
God,  look  only  to  His  hands,  assurance  abides 
with  them. — Guenther:  No  man  can  give,  un- 
less God  previously  fills  and  opens  his  hand. — 
Taube:  After  men  have  looked  towards  God, 
they  run  towards  Him,  and  then  they  caunot  be 
put  to  shame. 

[Matt.  Henry:  The  eyes  of  a  servant  are, 
(1)  to  his  master's  directing  hand,  (2)  to  his  sup- 
plying hand,  (3)  to  his  assisting  hand,  (4)  to  his 
protecting  hand,  (5)  to  his  correcting  hand,  (6) 
to  his  rewarding  hand. — Scott:  Contempt  is 
very  hard  to  bear ;  but  the  servants  of  God 
should  not  complain,  if  they  are  treated  as  His 
belove  1  Son  was. — Bp.  Horne  :  Under  the  law 
of  Moses,  a  master  was  to  demand  satisfaction, 
and  to  have  it  made  him,  for  any  hurt  done  to 
his  servants.  And  shall  not  the  best  of  masters 
avenge  the  wrongs  done  to  those  that  serve 
Him? — Barnes:  The  Church  has  performed  its 
duty  better  in  the  furnace  of  persecution,  than 
it  has  in  the  gay  scenes  of  the  world. — J.  F.  M.]. 


PSALM  CXXIV. 


A  Song  of  degrees  of  David. 


If  it  had  not  been  the  Lord  who  was  on  our  side, 
Now  may  Israel  say  ; 

2  If  it  had  not  been  the  Lord  who  was  on  our  side, 
When  men  rose  up  against  us : 

3  Then  they  had  swallowed  us  up  quick, 
When  their  wrath  was  kindled  against  us  : 


PSALM  CXXIV. 


G13 


4  Then  the  waters  had  overwhelmed  us, 
The  stream  had  gone  over  our  soul : 

5  Theu  the  proud  waters 
Had  goue  over  our  soul. 

6  Blessed  be  the  Lord,  who  hath  not  given  us 
A*  a  prey  to  their  teeth. 

7  Our  soul  is  escaped  as  a  bird 
Out  of  the  snare  of  the  fowlers  : 
The  snare  is  broken, 

Aud  we  are  escaped. 

8  Our  help  is  in  the  name  of  the  Lord, 
Who  made  heaven  and  earth. 


EXEGETICAL   AND    CRITICAL. 

Contents  and  Composition  :  Great  dangers, 
by  which  the  Israelitish  people  were  threatened 
and  in  which  they  would  have  perished  if  it  had 
not  been  for  the  help  of  God,  for  which  He  is 
now  gratefully  praised,  are  here  described  by 
the  figures  of  overflowing  floods  of  water  and 
the  snare  of  the  hunter.  The  mention  of  David 
in  the  superscription  is  not  found  in  any  of  the 
ancient  versions  except  the  Chald.,  but  the  ima- 
ges remind  one  strongly  of  expressions  employed 
by  David,  as  also  does  the  "lofty  theological 
spirit  of  faith  "  (Luther).  The  contents  also  are 
suited  to  dangers  of  the  war  with  Syria  and  Edom 
(Hengstenberg).  The  supposition  of  Aramaic 
word- forms  is  disputed  even  by  Hupfeld,  who, 
however,  as  do  most  of  the  recent  commentators, 
finds  the  condition  of  the  people  after  the  return 
from  exile,  referred  to.  Delitzsch  also  assigns 
the  poem  to  the  same  period,  but  regards  it  as 
one  composed  after  the  manner  of  David,  while 
Hitzig  refers  it  to  the  sudden  deliverance  from 
extreme  danger  (1  Mace.  xiii.  20  f. ),  when  Try- 
phon  withdrew  his  forces  and  returned  to  his 
own  country. 

[The  conjecture  of  Delitzsch  that  the  words 
"  by  David  "  were  inserted  in  the  title  on  account 
of  the  resemblances  to  passages  in  the  Davidic 
Psalms,  is  improbable.  Such  an  insertion  would 
at  all  events  have  been  quite  superfluous,  for  the 
cotemporaries  of  the  supposed  author  were  cer- 
tainly sufficiently  versed  in  the  psalmodic  litera- 
ture to  perceive  the  allusions,  aud  his  object 
could  not  have  been  to  mislead  them.  In  spite 
of  the  conclusion  of  recent  critics,*  with   whom 


*  [The  treatment,  by  many  modern  critics,  of  the  title  of 
this  Psalm,  furnishes  an  example  of  the  capricious  criticism 
that  would  reject  tin-  superscription  generally.  The  title  is 
shown  to  be  spurious  chiefly  from  the  following  considera- 
tions: The  Psalm  stands  between  two  others  whose  authors 
are  not  named  in  their  superscriptions,  but  which,  from  their 
contents,  are  supposed  to  bo  connected  with  the  Captivity 
and  the  Restoration.  It  also  must  belong  to  the  same  period. 
It  contains  expressions  which  occur  in  some  of  David's 
Psalms;  this  led  the  collector  to  think  that  David  was  the 
antler,  and  he  recorded  this  conjecture  as  a  fact.       The  first 

plea  assumes  that  thus.,  psalms  which  belong  to  the  game 
period  must  have  been  placed  together  in  the  same  group 
(here  in  the  Degree  Psalms),  lint  this  principle,  though  oc- 
casionally followed  in  the  Psalter,  is  manifestly  not  the  one 
adopted  in  the  Degree  Psalms.  This  collection  was  probably 
arranged  on  the  principle  that  those  Psalms  which  bore  a 
mutual  resemblance  in  general  subject,  mental  posture,  or 
external  situation,  should  he  grouped  together.  80  I'-alins 
exxiii.-exxvi.  are  fouud  as  one  series.  Pes.  exxvii.,  exxviii. 
are  strikingly  similar,  as  also  a  resemblance  is  clearly  dis- 
cernible between  Pss.  exxx..  exxxi.  This  sufficiently  ac- 
counts for  the  insertion  of  a  Degree-Psalm  of  David  between 


Perowne  also,  among  the  English  commentators, 
agrees,  it  is  best  to  remain  with  Ilengst.,  by  the 
statement  of  the  superscription. — J.  F.  M.]. 

Vers.  1-3.  The  explanation  of  W  before  7V7\ 
(ver.  1),  is  doubtful,  whether  it  is  to  becoustrued 
as  a  conjunction  that,  or  as  a  relative  who,  or 
whether  it  is  to  be  regarded  as  a  pleonasm  of 
later  times  (Hupfeld,  et  al.),  or  as  a  pregnant 
construction  with  a  contraction  of  the  two 
clauses.*  But  the  sense  remains  unaffected  by 
any  of  these  variations. — The  form  "IX  for  IN  is 
not  a  later  but  an  ancient  and  poetical  one.  The 
expression  ver.  3  a  is  based  upon  Numb.  xvi. 
32,  comp.  Ps.  lv.  10;  Prov.  i.  12. f 

Vers.  4,  5.  The  water  as  a  figurative  repre- 
sentation   of  enemies   (Ps.    xxiii.    17;  cxliv.  7). 

In   ver.  4  6    occurs   the   fuller   form  Dinj  and 

t-:  - 
not  the  accusative:  to  the  stream,  as  in  Numb, 
xxxiv.  5,  comp.  Boltcher,  Ausfuhrliche  Sj>rachlehre 
§  615,— the  form  D'JTH  (ver.  5)  for  D'TI  Ps. 
lxxxvi.  14;  cxix.  51,  78,  is  found  also  in  Ps. 
liv.  5,  and  is  not  an  unhebraic  form,  although 
only  found  in  the  Chaldee  as  the  usual  term. 

[Ver.  8.  Delitzsch:  "The  help  of  Israel  is 
in  the  name  of  Jehovah,  the  Creator  of  the  world, 
i.  e.  in  His  name  revealed  aud  perpetually  at- 
tested as  Jehovah.  If  the  power  of  the  world 
would  seek  to  assimilate  to  itself,  or  to  annihi- 
late, the  Church  of  Jehovah,  it  is  not  the  denial 
of  her  God  that  will  deliver  her,  but  faithful 
confession,  steadfast  even  unto  death. -J.  F.  M.]. 

HOMILETICAL  AND   PRACTICAL. 

It  is  often  only  after  deliverance  that  we  real- 
ize the  extent  of  the  danger  we  have  escaped. 
But  does  our  gratitude  correspond  to  this  know- 
ledge, and  does  our  rejoicing  continue? — God  is 
not  merely  the  only  but  also  the  efficient  Deliv- 
erer of  His  people.     To  Him  alone  the  honor  is 


others  of  a  later  date.  The  second  argument  would  assume 
that  David  was  very  unlikely  ever  to  repeat  himself.  It  is 
remarkable  that  these  points  of  coincidence  have  been  ad- 
duced by  other  commentators  with  equal  plausibility,  as  ad- 
ditional evidence  of  a  Davidic  composition,  which  they 
fortify  by  the  citation  of  cases  incontestahly  parallel. — J. 
F.M.I 

*  [The  last  named  construction,  adopted  in  E.  T.,  is  the 
mmon  as  well  as  the  more  reeular  one.  Ps.  xciv.  17 
is  a  real  parallel,  in  spite  of  Ilupfeld's  objection  to  the  con- 
trary. For  the  relative  clause  here  is  equivalent  to,  or  ra- 
ther is,  a  real  predicate,  BUCh  as  i<  found  in  that  passage. 
Pleonasms  should  only  be  assumed  under  absolute  ne 
— J.  F.  M.] 

t  fin  B.  V  notice  the  use  of  the  word  quick,  in  its  an. 
tiquated  sense  alive. — J.  F.  M.J 


614 


THE  FIFTH  BOOK  OF  PSALMS. 


due  (Ps.  xxviii.  6;  xxxi.  22),  with  the  unre- 
served trust  of  the  Church  (Ps.  lvi.  12). — Com- 
munion with  God  our  ouly  but  certain  deliverance 
from  ruin  ;  let  us  therefore  draw  nigh  unto 
Him,  as  he  has  drawn  nigh  unto  us. — Let  the 
whole  world  be  against  us,  if  God  be  for  us. — 
The  world  is  less  mighty,  but  more  harmful, 
than  many  suppose. 

Starke:  When  God  is  present  in  mercy,  there 
can  not  only  no  evil  harm  us,  but  we  also  cannot 
want  any  good  thing, — It  is  not  to  be  ascribed 
to  the  clemency  of  the  enemies  of  the  Church 
that  she  is  not  destroyed,  as  though  they  could 
be  so  merciful;  but  to  the  defence  and  protection 
of  God. — It  must  be  a  cold  winter  when  wolves 
devour  one  another ;  but  men  are  much  more 
wicked,  and  are  inflamed  with  such  cruel  mutual 
rage,  that  they  fall  upon  one  another  like  wild 
beasts. — The  faith  which  clings  simply  and  alone 
to  Goil,  obtains  supernatural  help  from  Him, 
from  His  omnipotence  and  compassion. — That 
which  is  built  upon  human  strength  stands  upon 
the  yielding  sand,  and  must  fall  to  the  ground; 
but  that  which  is  built  upon  God's  word  and 
power,  stands  firmly,  and  can  neither  fail  nor 
fall. 

Rieger  :  David  presents  two  considerations  to 
the  little  band  of  God's  people:  first,  from  how 
much  danger  God  preserves  them,  and  then,  the 
trust  which  they  should  repose  in  Him  for  such 
mercy. — Frisch  :  Let  men  be  angry  ;  if  only 
God  is  not  angry  with  thee,  their  anger  cannot 
harm  thee. — Tholuck  :  A  confession  and  a  vow 
that  He,  to  whom  all  things  must  minister,  as  He 
has  made  them  all,  shall  be  Israel's  only  Help 
and  Consolation. — Schaubach  :  Blessed  be  the 
Lord,  to  whom  alone  we  owe  it,  that  we  remain 
unharmed  in  body  and  soul  even  unto  this  hour. 


— Riciiter:  If  the  world  cannot  always  rage 
against  believers  as  it  would  like  to  do,  give 
to  the  Lord  who  restrains  it  all  the  glory. — Many 
cherish  the  delusion  that  the  world  is  not  so  very 
hostile,  and  give  it  the  honor  instead  of  God; 
follow  thou  in  all  things  the  Holy  Scriptures. — 
Let  the  redeemed  be  as  swift  to  praise  as  God  is 
ready  to  help;  and  as  the  need  and  help  were 
great,  so  let  the  thanks  be  abundant  and  hearty. 
— Diedrich  :  As  it  is  with  the  whole  of  the 
Church,  so  also  with  each  individual  believing 
soul  ;  it  must  ever  keep  toiling  like  the  swim- 
mer in  the  water  ;  for  the  world,  the  flesh,  and 
the  devil  keep  up  their  attacks  upon  it. — Taube  : 
Two  marks  indicate  perpetually  the  deeply  en- 
graved trace  of  the  guidance  of  Israel:  trouble 
below,  help  from  above. — Israel's  thanksgiving 
and  expectation  take  refreshing  rest  in  the  name 
of  the  Lord. 

[Matt.  Henry  :  It  is  a  comfort  to  all  that  lay 
the  cause  of  God's  Israel  next  their  hearts,  that 
Israel's  God  is  the  same  that  made  the  world, 
and  therefore  will  have  a  Church  in  the  world, 
and  can  secure  that  Church  in  the  times  of  the 
greatest  danger  and  distress.  In  Him,  there- 
fore, let  the  Church's  friends  put  their  confidence, 
and  they  shall  not  be  put  to  confusion. — Bp. 
Horne  :  The  redeemed  are  astonished  upon  look- 
ing back  at  the  greatness  of  the  danger  to  which 
they  had  been  exposed. — Happy  they  who  are 
taken  from  the  evil  to  come,  and  have  passed 
from  the  miseries  of  earth  to  the  felicities  of 
heaven,  where  they  are  neither  tempted  nor  mo- 
lested more. — Barnes  (ver.  8):  Often  in  life, 
when  delivered  from  danger,  we  may  feel  this: 
we  always  may  feel  this,  and  should  feel  this, 
when  we  think  of  the  redemption  of  our  souls. — 
J.  F.  M.] 


PSALM  CXXV. 

A  Song  of  Degrees. 

They  that  trust  in  the  Lord 
Shall  be  as  mount  Zion,  which  cannot  be  removed,  but  abideth  for  ever. 

2  As  the  mountains  are   round  about  Jerusalem, 
So  the  Lord  is  round  about  his  people 
From  henceforth  even  for  ever. 

3  For  the  rod  of  the  wicked  shall  not  rest 
Upon  the  lot  of  the  righteous  ; 

Lest  the  righteous  put  forth 
Their  hands  unto  iniquity. 

4  Do  good,  0  Lord,  unto  those  that  be  good, 
And  to  them  that  are  upright  in  their  hearts. 

5  As  for  such  as  turn  aside  unto  their  crooked  ways, 

The  Lord  shall  lead  them  forth  with  the  workers  of  iniquity : 
But  peace  shall  be  upon  Israel. 


PSALM  CXXV 


fil" 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — The  confession 
of  the  imtnovableuess  of  the  trust  of  those  that 
believe  in  Jehovah  is  grounded  upon  His  ever- 
lasting protection  of  His  people  (vers.  1,  2).  'Die 
same  consideration  confirms  the  believing  ex- 
pectation, that  the  prolonged  continuance  of  an 
unrighteous  dominion  in.  the  Holy  Land,  which 
would  serve  to  tempt  the  righteous  themselves, 
would  be  impossible  (ver.  3).  A  prayer  is  then 
uttered  for  God's  intervention,  according  to  the 
law  of  retribution,  along  with  a  wish  for  the 
blessings  of  peace  ami  prosperity  upon  Israel 
(vers.  4,  5). 

The  nature  of  the  contents-  favors  the  supposi- 
tion that  the  people  were  not  in  Exile  but  in  the 
Holy  Land;  whether,  at  the  time,  under  a  hea- 
then government,  or  under  their  own  rulers  who 
were  unrighteous  and  faithless,  is,  not  definitely 
indicated.  Nor  can  we  discover  how  far  the 
temptation  in  the  situation  described  leads  to  ac- 
tual consequences.  Many  word-forms  point  to 
a  late  period. 

[Hengstenberg,  Alexander,  Perowne,  apd 
others,  see,  especially  in  ver.  3,  allusion  to 
the  circumstances  of  the  nation  after  the  re- 
turn from  captivity.  The  last  named  refers, 
more  definitely,  to  Neh.  ii.  16;  vi.  17,  and  to 
other  passages  where  the  influences  of  the  neigh- 
boring tribes,  hostile  or  otherwise,  had  wrought 
evil  among  the  Israelites.  On  other  hand  De- 
litzsch  and  Hupfeld  are  undecided  as  to  the  proxi- 
mate occasion  of  the  Psalm.  The  conclusion  of 
Dr.  Moll,  above,  coinciding  with  theirs,  is  pro- 
bably the  only  safe  one. — J.  F.  M.] 

Vers.  1,  2.  Abideth  forever ;  literally:  will 
sit,  not:  will  be  inhabited.  Even  though  Mt. 
Zion  should  be  laid  waste  (Micah  iii.  12)  it  does 
not  lose  thereby  its  continued  existence  or  its 
destiny  (Mic.  iv.  1).  The  interpretation  which 
understands  the  heavenly  Zion  (many  older  ex- 
positors) transfers  the  stand-point,  and  mistakes 
the  fundamental  conception,  which  is  that  of  the 
firmness,  immovableness,  indestructibleness  of 
mountains  generally,  and  of  Mt.  Zion  in  parti- 
cular. [Hengstenberg:  "  The  figure  is  destroyed 
by  those  ancient  and  modern  expositors  who  un- 
derstand by  Mt.  Zion  itself  something  spiritual, 
the  Church.  The  Church  is  rather  indicated  by 
'those  who  trust  in  the  Lord,'  and  their  firmness 
is  likened  to  that  of  the  eternal  Zion."  The 
beauty  of  the  form  of  verse  2  in  the  original  is 
considerably  lessened  by  the  rendering  in  E.  V. 
The  translation  is: 

Jerusalem — mountains  are  round  about  her, 
And  the  Lord  is  round  about  His  people 
Henceforth  and  to  eternity. — J.  F.  M.l 
From   this  image,  which  makes  prominent  the 
idea  of  a  firm  foundation,  the   course  of  thought 
passes  over  immediately  to  a  related   and  yet 
different  one,  which   describes   figuratively  the 
protection  which  God  vouchsafes  to  His  people. 
As  in  Is.  xxxiii.  21,  this  is  done  by  the  figure  of 
a  broad  stream,  and  in  Zech.  ii.  9  by    that  of  a 
fiery  wall,  so  here  the  figure  is  that  of  the  pro- 
tecting   mountains   which   surround   Jerusalem. 
"The  sacred  city  lies  upon  the  broad  and  high 
mountain  range,  which  is  shut  in  by  the  two 


valleys,  Jehoshaphat  and  Hinnom.  All  the  sur- 
rounding hilts  are  higher:  in  the  east,  the 
Mount  of  Ulives;  on  the  south,  the  so-called 
Hill  of  Evil  Counsel,  which  ascends  from  t lie 
Valley  of  Hinnom:  on  the  west,  the  ground 
rises  gently  to  the  border  of  the  great  Wady, 
as  described  above;  while  in  (lie  north  the  bend 
of  a  ridge,  which  adjoins  the  Mount  of  Olives, 
limits  the  view  to  the  distance  of  about  a  mile 
and  a  half"  (Robinson). 

Vers.  8  ff.  The  lot  is  the  Holy  Land,  allotted  as 
an  inheritance  to  the  righteous  by  God  (IV  xvi. 
5). — Many  expositors,  by  the  sceptre  of  unright- 
eousness, iniquity,  the  crooked  paths,  the  evil- 
doers, understand  specially  heathen  disorders 
and  participation  in  them,  as  a  consequence  of 
departure  from  the  precepts  laid  down  in  the 
Mosaic  law,  and  a  deviation  from  the  ways  of  God 
therein  enjoined.  But  the  words  themselves  do 
not  require  any  such  special  reference. — De- 
litzsch  cites  a  talmudical  riddle  on  ver.  4  men- 
tioned by  the  Midrash:  There  came  a  good  per- 
son (Moses,  Ex.  ii.  2),  and  received  something 
good  (the  Law,  Prov.  iv.  2)  from  the  Good  (God, 
Ps.  cxlv.  9),  for  the  good  (Israel,  Ps.  cxxv.  4). 

HOMILETICAL  AND   PRACTICAL. 

Those  who  lay  their  foundations  upon  God  are 
not  moved;  those  who  commit  their  defence  to 
Him  do  not  fall ;  those  who  cleave  to  His  ways 
do  not  perish. — Even  the  righteous  are  not  kept 
absolutely  from  falling;  but  God  gives  the  temp- 
tation such  an  issue  that  we  can  bear  it. — For- 
mer faithfulness  does  not  secure  against  the 
punishment  of  later  infidelity ;  we  must  wait 
until  the  end. 

Luther:  It  is  much  easier  to  teach  than  to 
believe,  that  we,  who  have  the  divine  word  and 
believe  in  it,  are  surrounded  by  divine  aid.  If 
we  were  surrounded  by  walls  of  steel  or  fire,  we 
would  feel  secure  and  bid  defiance  to  the  devil. 
But  it  is  the  character  of  faith  not  to  boast  of 
what  the  eye  beholds,  but  of  what  the  word  re- 
veals. Our  only  drawback  is,  therefore,  that 
we  have  no  spiritual  eyes,  but  follow  only  those 
of  the  flesh. — Whether  the  conflict  be  inward  in 
the  spirit  or  outward  in  the  flesh,  the  victory 
shall,  through  Christ,  be  ours  at  last.  But  this 
promise  is  hard  to  be  believed,  both  by  us  who 
suffer  and  by  our  persecutors.  But  beware  of 
appointing  to  God  a  time  for  our  deliverance. 
— God  allows  us  to  be  tempted  even  to  the  utter- 
most. When  it  has  come  to  the  last  extremity, 
and  we  have  nothing  before  us  but  despair,  then 
He  delivers  us,  and  in  death  gives  us  life,  and  in 
the  curse  a  blessing. 

Starke:  Because  God  is  eternal,  so  is  he  also, 
after  his  nature,  who  is  in  God  and  is  united  to 
Him  by  faith. — If  God  has  placed  thee  in  a  lolly 
position,  remember  that  the  sceptre  which  thou 
dost  wield  is  not  a  sceptre  of  wickedness,  but 
that  thou  art  to  wield  it  to  His  glory,  for  the 
good  of  the  Church,  and  for  the  protection  of  the 
righteous. — Let  none  avenge  themselves,  or  seek 
by  violence  or  disturbance  to  free  themselves 
from  godless  power.  No!  The  Lord  will  do  it 
at  lli>  own  time.  We  are  to  commit  our  cau^e 
to  Him. — True  religion  is  based  upon  upright- 
ness of  heart.  But  how  rare  it  is!  How  easily 
do  we  let  the  single  eye  become  deceitful  again 


C16 


THE  FIFTH  BOOK  OF  PSALMS. 


through  false  views ! — Sin  is  the  ruin  of  the  peo- 
ple, and  yet  they  cling  firmly  to  it  and  despise 
the  true  way  of  life. — Let  us  live  as  we  wish  to 
die,  and  before  our  end  comes,  let  us  learn  to 
rest  only  in  God. — Those  who  are  companions  in 
wickedness  need  not  think  it  strange  if  they  are 
companions  in  punishment. 

Frisch:  It  is  a  great  offence  to  the  under- 
standing to  see  such  misfortune  attend  the  pious 
and  sincere  heart  in  the  world. — Oetinger: 
Those  who  do  not  conform  to  God's  commands 
do  not  imagine  that  they  are  so  wicked  as  those 
who  transgress  them.  But,  they  are  equally  sin- 
ful. They  only  seek  more  to  palliate  their  of- 
fence and  to  excuse  it  by  dishonest  devices. — 
Guenther:  None  should  do  evil  that  good  may 
come.  God  alone  will  turn  the  '  evil  to  good; 
and,  at  the  right  time,  He  will  cause  the  sceptre 
of  the  ungodly  to  be  broken. — Taube:  The 
powerful  influence  of  God's  grace:  how  within 


it  makes  firm  the  hearts  of  believers,  and  with- 
out it  surrounds  them  with  its  protection. 

[Matt.  Henry:  All  that  deal  with  God  must 
deal  upon  trust,  and  He  will  give  comfort  to 
those  only  who  give  credit  to  Him,  and  make  it 
appear  they  do  so  by  quitting  other  confidences 
and  venturing  to  the  utmost  for  God.  The  closer 
our  expectations  are  confined  to  God,  the  higher 
our  expectations  may  be  raised  from  Him. — 
Scott:  The  malice  and  enmity  of  the  wicked 
shall  prove  only  a  correcting  rod,  and  not  a  de- 
stroying sword. — Bp.  Horne:  Let  not  our  trust 
in  God  be  a  presumptuous,  ungrounded  assu- 
rance ;  but  let  it  be  a  confidence  springing  from 
faith  unfeigned,  out  of  a  pure  heart,  a  good  con- 
science, and  fervent  charity. — Let  us  never  for- 
get that  the  promises  to  us,  like  those  to  Israel, 
are  conditional.  "  Because  of  unbelief,  they 
were  broken  off,  and  we  stand  by  faith." — J. 
F.  M.] 


PSALM  CXXVI. 
A  Song  of  Degrees. 

When  the  Lord  turned  again  the  captivity  of  Zion, 
We  were  like  men  that  dream. 

2  Then  was  our  mouth  filled  with  laughter, 
Aud  our  tongue  with  singing  : 

Then  said  they  among  the  heathen, 

The  Lord  hath  done  great  things  for  them. 

3  The  Lord  hath  done  great  things  for  us ; 
Whereof  we  are  glad. 

4  Turn  again  our  captivity,  O  Lord, 
As  the  streams  in  the  south. 

5  They  that  sow  in  tears 
Shall  reap  in  joy. 

6  He  that  goeth  forth  and  weepeth, 
Bearing  precious  seed, 

Shall  doubtless  come  again  with  rejoicing, 
Bringing  his  sheaves  with  him. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — In  Vers.  1-3 
the  poet  recalls  the  rejoicing  which  filled  the 
hearts  and  mouths  of  the  Israelites  on  their  re- 
turn home  from  captivity,  in  the  midst  of  the  ac- 
knowledgment by  Gentiles  and  Jews,  that  this 
deliverance  was  a  wonderful  and  mighty  deed  of 
Jehovah.  In  vers.  4-6  he  adds  a  prayer  for  a 
like  restoration  to  their  homes  of  their  compa- 


nions who  still  lingered  in  captivity,  together 
with  the  declaration,  that  a  full  harvest  of  joy 
would  grow  from  such  seed  sown  in  tears. 

It  is  impossible  to  discover  any  closer  approxi- 
mation to  the  time  of  composition  than  the  pe- 
riod in  general  succeeding  the  exile.  [So  the 
commentators  generally  agree.  Hengstenberq: 
"The  special  references  are  as  usual  only  slightly 
indicated.  The  sacred  Psalmists  were  deeply 
impressed  with  the  conviction  that  they  sung  for 
the  Church  of  all  ages.     The  Psalm  always  finds 


PSALM  CXXVI. 


P.  17 


a  new  application  in  those  circumstanced  of  the 
Church  in  which  joyful  hopes,  awakened  by  a 
previous  deliverance,  are  in  danger  of  being 
frustrated;  it  was  also  composed  for  the  purpose 
of  expressing  the  feelings  of  the  individual  be- 
liever, in  whom  sin  threatens,  after  his  first  love, 
to  become  again  powerful.  It  guides  us  to  prepare, 
out  of  the  lively  realization  of  the  hope  already  re- 
ceived, a  sure  foundation  for  prayer  and  hope  in 
reference  to  grace  yet  to  be  bestowed." — J.  F.  M.] 
Vers.  1-3.  It  follows  from  the  use  of  the  perfect 
M"n,  vers.  1  6  and  3  6,  that  the  bringing  back 
is  not  represented  as  about  to  happen  (Isaaki, 
Aben  Ezra,  Kimchi,  Luther,  Geier,  etal.),  but  as 
already  past  (Sept.,  Jerome,  Calvin  and  most  re- 
cent commentators).  It  is  doubtful  whether 
TITiy  is  a  tenable  form  with  the  transitive  signi- 
fication: leading  back,  after  the  analogy  of 
TTD'p,  Lain.  iii.  G3  (Aben  Ezra),  while  there  also 
exists  the  form  rGltf,  Is.   xxx.    15  return=con- 

T 

version,  or  with  the  intransitive  sense:  return 
=those  returning  (Delitzsch  and  most),  or  whe- 
ther we  are  to  assume  that  it  is  an  old  mistake  of 
a  copyist  and  read  here,  as  in  ver.  4,  the  familiar 
phrase  VA2'CJ  31 1?  with  8  codices  of  Kennicott 
(the  ancient  translators,  J.  D.  Mich.,  De  Wette, 
Olsh.,  Hupfeld,  Boucher,  Ilitzig).  [Taking  the 
Common  explanation,  ver.  1  would  be  translated: 
When  Jehovah  was  leading  back  the  returning 
ones  of  Zion,  we  were  like  dreamers.  It  will  be 
noticed  that  the  English  translators  adopted 
from  the  ancient  versions  the  view  last  given 
above. — J.  F.  M.]  Ver.  1  b  does  not  refer  to  a 
situation  in  which,  like  dreamers,  they  had  no 
control  over  their  senses,  that,  therefore,  they 
are  represented  as  being  beside  themselves  with 
joy  and  in  an  ecstasy  (Hengst.),  but  to  one  in 
which  they  could  hardly  consider  the  reality 
anything  but  a  dream  (Geier,  et a/.).  [Alexander 
combines  the  two  :  "  Incredulity  may  be  included, 
but  must  not  be  suffered  to  exclude  all  other 
feelings." — Perowne  and  most  adopt  the  latter. 
in  ver.  2  a,  b,  Dr.  Moll  renders:  "Then  laugh- 
ter filled  our  mouth  and  rejoicing  our  tongue," 
instead  of  following  the  construction  in  the  Heb. 
text  as  given  correctly  in  E.  V.  In  this  he 
seems  to  have  been  misled  by  the  translation  of 
Delitzsch  which  he  follows  prettyclosely  through- 
out the  Psalm.  The  freer  rendering  might  be 
admissible  in  the  plan  pursued  by  D.,  in  which 
he  follows  the  Hebrew  rhythm  closely  in  his 
German  translation;  but  it  is  hardly  so  when  it 
iB  not  neoessary  to  forego  the  literal  rendering. 
—J.  F.  M.] 

Ver.  4  prays  for  great  accessions  to  the  popu- 
lation of  the  Holy  Land  and  for  consequent  re- 
newal of  prosperity,  as  the  Negeb  (dryness),  that 
is,  the  Land  of  Judah  (Gen.  xx.  1)  and  the  coun- 
try generally  lying  towards  the  desert  of  Sinai 
represents  the  same  thing  in  its  geographical  re- 
lations by  the  rivulets  which  disappear  in  sum- 
mer, and  in  winter  are  filled  with  water  from 
the  rains. 

Vers.  5,  6  contain  a  general  truth  (Matt.  v.  4; 
Gal.  vi.  7/.),  but,  at  the  same  time  also,  an  his- 
torical allusion  to  the  tearful  return  homewards 
(Jer.  xxx.  1">),  and  the  rebuilding  of  the  Temple 
amidst  the  tears  of  the  people  (Ezra  iii.  12.)     It 


is  not  a  mere  exchange  of  joy  for  sorrow  (Ps. 
xxx.  6)  but  a  transformation  which  depends  upon 
the  exercise  of  patience  and  a  humble  working 
and  waiting  in  hope  and  faith.  The  sowing  is 
literally  :  the  drawing,  either  because  the  hand 
draws  the  seed  out  of  the  seed-bag  (Clericus, 
Coster,  Hupfeld),  or  in  allusion  to  the  scattering 
of  the  seed  in  long  extended  furrows  (Gesen., 
Del.,  Ilitzig)  Amos  ix.  13. 

[The  translation  of  this  word  by  "pre- 
cious" in  E.  V.  was  a  conjecture  and  has 
no  support. — The  infinitive  here,  with  the 
finite  verb,  is  generally  supposed  to  ex- 
press continuous  action.  Hengstenberg  trans- 
lates by  simply  repeating  the  finite  verb:  he  goes, 
he  goes.  Alexander  does  the  same,  but  is  care- 
ful to  give  the  force  of  the  Hebrew  future.  De- 
litzsch, whom  Dr.  Moll  follows,  renders:  he  goes 
back  and  forward,  which  is  more  graphic.  But 
in  the  conclusion  the  idea  of  continuous  or  even 
of  repeated  action  is  unsuitable,  for  it  expresses 
the  final  triumph.  And  therefore  it  seems  bet- 
ter to  give  to  these  expressions  the  sense  which 
similar  constructions  often  have,  of  certitude,  the 
fundamental  notion  being  the  same,  that  of  em- 
phasis or  intensity.  See  Green,  Gr.,  $  282. 
Ewald,  Gr.,  \  280  6.  The  sense  will  then  be: 
"  He  surely  weeps  now  as  he  sows,  and  he  will 
surely  rejoice  as  he  brings  in  his  sheaves."  Or 
better,  "just  as  surely  as  he  weeps  now,  so  surely 
shall  he  rejoice  then."  But  the  text  does  furnish 
also  in  the  first  member  the  idea  of  continuance, 
so  beautifully  representing  the  patience  of  hope; 
for  the  verbs  of  motion  are  not  the  Same  in  both 
parts.  In  the  former  it  is  "]7n  :  the  sower  keeps 
walking  along  as  he  works  in  patience.  In  the 
second  it  is  X13 :  in  the  harvest  he  comes  in  with 
his  sheaves.  Thus  viewed,  the  verse  is  not  only 
seen  to  have  a  greater  fulness  and  beauty  of 
meaning,  but  the  common  idea  that  it  is  "merely 
an  expansion  of  the  image  in  ver.  6,"  (Pe- 
rowne) is  shown  to  be  a  misconception.  It  is 
in  reality  an  advance  upon  it.  For  it  declares 
success  to  be  the  necessary  result  of  patient  and 
hopeful,  even  though  sorrowful  toil.  And  it 
then  becomes  the  exact  Old  Testament  counter- 
part of  Paul's  words:  "  Let  us  not  be  weary  in 
well  doing:  for  in  due  season  we  shall  reap  if 
we  faint  not."  The  following  rendering  is 
therefore  suggested  : 

He  surely  toils  along  weeping, 

Carrying  the  burden  of  seed  ; 

He  surely  comes  in  with    rejoicing, 

Carrying  his  sheaves. — J.  F.  M.] 

HOMILETICAL    AND   PRACTICAL. 

The  joyful  harvest  after  tearful  sowing:  Who 
assures  it  '.'  Who  receives  it  ?  Who  awaits  it? 
— We  often  accompany  our  working  and  suffer- 
ing upon  earth  with  tears,  but  is  their  desired 
tiint  given  to  us?  If  not,  with  whom  lies  the 
cause? — God's  doings  in  His  Church  in  their  ef- 
fects upon  the  world  and  the  Church. 

Stabeb:  The  spiritual  redemption  which  was 
effected  by  Jesus  Christ  is  the  Christian's  highest 
consolation  and  joy;  and  the  greatest  miracle 
which  God  ever  wrought  among  men. — God  often 
so  deals  with  His  children,  that  they  receive 
greater  blessings  than  they  themselves  had  hoped 


618 


THE  FIFTH  BOOK  OF  PSALMS. 


for. — It  is  our  duty  as  Christians  to  remember 
before  God,  in  our  prayers,  those  who  are  in  dis- 
tress and  have  been  wrongly  imprisoned. — The 
tears  of  true  repentance  and  of  sanctified  afflic- 
tion are  a  precious  seed,  from  which  will  spring 
a  joyful  harvest. — In  the  kingdom  of  nature  the 
seed  bears  after  its  own  kind,  but  God  has  a  dif- 
ferent order  for  believers  in  the  kingdom  of 
glory.  They  sow  tears  and  reap  joy. — Where 
nothing  is  sown,  nothing  will  be  harvested. 

Luther  :  The  prophet  would  exhibit  a  con- 
stant truth  by  the  repetition  of  a  little  word:  they 
go,  they  go.  For  our  weeping  will  not.  be  finished 
until  we  are  hidden  in  the  tomb,  although  a  short 
season  is  given  for  rest. 

Fkisch  :  Know,  dear  soul,  that  as  long  as  thou 
hast  to  live,  and  to  be  a  pilgrim  in  the  Babel  of 
this  world,  it  will  cost  thee  many  tears  in  sow- 
ing: It  costs  tears  of  repentance,  as  those  of 
David,  Peter,  and  the  great  sinners.  It  costs 
tears  of  thy  ministry  as  those  of  David,  Jere- 
miah, Paul,  and  Christ  Himself.  It  costs  tears 
of  supplication,  as  those  of  David,  whose  tears 
had  almost  become  his  meat.  It  costs  tears  for 
the  sorrows  of  others,  yes,  and  of  thyself,  too. 
But  let  none  of  these  things  make  thee  sad.  The 
joy  of  harvest  restores  everything  to  thee. — 
Rieger:  This  song  contains  (1)  a  joyful  decla- 
ration of  the  great  deeds  of  God,  as  they  have 
been  enjoyed  by  the  children  of  Zion,  and  have 
been  acknowledged  even  by  strangers;  (2)  a 
prayer  for  the  deliverance  of  those  left  behind; 
(3)  a  word  of  encouragement  to  their  hearts,  to 
strengthen  themselves  by  patient  waiting  for  the 
Divine  help. — Your  mourning  shall  be  turned 
into  joy.  But  this  process  of  change  is  that  of 
sowing  and  reaping. — Rjchter  :  Men  are  often 
comforted  in  the  midst  of,  but  usually  after  tears. 


The  true  and  complete  harvest  of  grace  follows 
only  in  eternity. — Tears  of  wickedness  and  of 
hypocrisy  are  not  the  sowing  of  grace. — Guen- 
thee  :  We  are  all  sowers.  Grant,  0  Lord,  that 
we  may  sow  Thy  seed,  even  if  with  many  tears, 
so  that  the  rich  harvest  of  joy  may  yet  be  ours. 
— Diedrich  :  The  more  love,  the  more  suffering. 
— Taube:  How  great  soever  the  change  in  the 
conversion  of  a  sinner  is,  what  is  it  compared  to 
that  which  God's  children  experience  in  and  by 
death?  Does  not  that  greatest  of  changes  feel 
like  a  dream  to  him  that  experiences  it? — Hoys- 
sen:  God's  help  in  the  distress  of  His  people: 
(1)  The  redemption  of  the  oppressed,  and  the 
spirit  in  which  it  was  effected;  (2)  the  remem- 
brance of  it,  and  the  encouragement  it  gives; 
(3)  its  consequences,  and  the  thanks  which  they 
demand. — Nitzsch:  We  will  rejoice  just  in  pro- 
portion as  we  suffer. 

[Matt.  Henry:  The  harps  are  never  more 
melodiously  tunable  than  after  such  a  disuse. — 
The  long  want  of  mercies  greatly  sweetens  their 
return  — There  are  tears  which  are  themselves 
the  seed  that  we  must  sow;  tears  of  sorrow  for 
sin.  our  own  and  others;  tears  of  sympathy  with 
the  afflicted  church  ;  and  tears  of  tenderness  in 
prayer  and  under  the  word.  These  are  precious 
seed,  such  as  the  husbandman  sows  when  corn 
is  dear,  and  he  has  but  little  for  his  family,  and 
therefore  weeps  to  part  with  it,  yet  buries  it 
under  ground,  with  the  expectation  of  receiving 
it  again  with  advantage.  Thus  doth  a  good  man 
sow  in  tears. — They  that  sow  in  the  tears  of 
godly  sorrow,  shall  reap  in  the  joy  of  a  sealed 
pardon  and  a  settled  peace. — Scott  :  Let  sinners 
recollect  how  dreadful  their  case  will  be,  if  they 
have  all  their  little  joy  in  this  mourning  world, 
(Gal.  vi.  6-10).— J.  F.  M.] 


PSALM  CXXVII. 

A  Song  of  Degrees  for  Solomon. 

Except  the  Lord  build  the  house, 
They  labour  in  vain  that  build  it : 
Except  the  Lord  keep  the  city, 
The  watchman  waketh  but  in  vain. 

It  is  vain  for  you  to  rise  up  early, 

To  sit  up  late,  to  eat  the  bread  of  sorrows : 

For  so  he  giveth  his  beloved  sleep. 

Lo,  children  are  a  heritage  of  the  Lord  : 

And  the  fruit  of  the  womb  is  his  reward. 

As  arrows  are  in  the  hand  of  a  mighty  man : 

So  are  children  of  the  youth. 

Happy  is  the  man  that  hath  his  quiver  full  of  them : 

They  shall  not  be  ashamed, 

But  they  shall  speak  with  the  enemies  in  the  gate. 


PSALM  CXXVII. 


019 


EXEGETTCAL  AND   CRITICAL. 

Contents  and  Composition. — All  help,  all 
protection,  and  all  blessing  come  from  God; 
without  Him  all  labor,  care,  and  trouble  are 
vain.  This  thought,  related  to  Prov.  x.  22,  and 
expressed  in  the  form  of  a  mashal  is  individual- 
ized by  the  building  of  a  house,  the  watching  of 
a  city,  and  the  earning  of  bread  (vers.  1,  2),  and 
the  Divine  blessing  of  a  numerous  offspring  (vers. 
3-5).  There  is  no  definite  allusion  to  the  build- 
ing of  the  Temple  by  Solomon  (most  of  the  older 
expositors  after  the  Rabbins),  or  to  that  after 
the  Restoration  (many  since  Theodoret).  Nor 
is  there  any  trace  of  a  special  connection  with 
the  two  following  Psalms  (Ilitzig).  There  is 
nothing  to  falsify  the  reference  to  Solomon  as 
the  author  in  the  superscription.  [The  title 
should  be  rendered :  by  Solomon]  This  state- 
ment, however,  is  not  found  in  the  Sept.  Nor  is 
it  decisive  of  itself  that  in  2  Sam.  xii.  25  the 
name  Jedediah,  beloved,  is  given  to  Solomon,  and 
that  he  was  promised  prosperity,  1  Kings  iii.  5, 
in  a  dream  (Hengst.)  It  may  have  been  just 
from  these  resemblances  that  the  inference  of  a 
Saloinonic  authorship  was  made  (Olsh.,  Delitzsch, 
Hitzig).  It  is  purely  arbitrary  to  infer  (Stier), 
from  the  aphoristic  form  that  David  here  speaks 
of  Solomon  (Syr.)  although  the  forcible  language 
and  vivacious  tone,  if  not,  in  the  absence  of  all 
political  allusion,  necessarily  indicating  a  highly 
flourishing  state  of  the  kingdom  (Hengst.  after 
the  older  commentators),  yet  do  argue  a  pros- 
perous period  in  the  life  of  the  author  and  a  soul 
satisfied  in  God.  The  assumption  that  the  P&alia 
is  a  fragment  is  devoid  of  all  support.  [If  it  was 
the  Collector  who  inseri-sd  the  statement  with 
regard  to  the  authorship,  he  probably  had  bet- 
ter reasons  for  his  opinion  than  those  which  have 
led  so  many  critics  (in  whose  wake  Perowne  again 
seems  inclined  to  follow)  to  fancy  that  Solomon 
was  not  the  author.* — J.  F    M.] 

Vers.  1,  2.  Build  the  house  — It  is  not  the 
laying  of  the  foundation  of  a  patrimony  (Calvin, 
Geier,  Calov.,  et  al.)  but  of  house  building  in  its 
strict  sense.  [Translate:  They  have  labored,  they 
have  watched.  "  The  writer  places  himself  at  the 
end  of  the  work  and  sees  its  result "  (Perowne) 
— J.  F.  M.]  In  ver.  2  the  sitting  down  is  to  be 
closely  connected  with  what  follows.  They  come 
late  to  sit  down  to  eat  (Hitzig,  Del  ) ;  they  get 
their  bread  by  toiling  and  moiling.     Others  take 

*  [Mr.  Perowne,  following  an  opinion  alluded  to  above,  as- 
serts 1 1.  p.  95)  that  "a  misunderstanding  of  the  words:  'ex- 
cept Jehovah  build  the  house,'  which  were  supposed  to  allude 
to  the  building  of  the  Temple,  led  the  Psalm  to  ho  ascribed 
to  Solomon."  In  other  words,  the  Collector  committed  a 
blunder  in  i  iterpretation,  of  which  no  unlearned  reader  of 
our  day  is  guilty.  On  tin-  other  hand,  why  should  he  ignore 
tlf  possibility  that  Solomon,  wh  >  was  something ofa  honse- 
trailder  in  his  time,  apart  from  his  connection  with  the  Tem- 
ple, and  who  speaks  elsewhere  so  feelingly  of  the  vanity  of 
unaided  human  labor,  might  have  generalized  his  own  ex- 
perience  tor  the  benefit  of  his  nation  ,  ami  that,  being  some- 
thing of  a  moralist  and  proverbial  philosopher,  he  might 
have  presented  this  and  some  kindred  thoughts  in  the  form 
of  an  apophthegmatic  Psalm;  and  that,  being  an  acknow- 
ledged teacher  in  his  kingdom,  he  might,  in  accoi  dance  with 
a  custom  not  unusual  with  him,  have  accompanied  this  ut- 
terance with  his  own  name?  The  unqualified  assertion  just 
quoted  simply  assumes  the  impossibility  of  this.  As  to  why 
Solomon  should  not  have  been  the  author  we  are  left  by  Mr. 
Perowne  entirely  in  the  dark,  nothing  approaching  to  an  ar- 
gument being  found  in  bin  discussion  of  the  subject. — J.  F.  M.] 


the  expression  as  equivalent  to  lying  down,  so 
that  by  rising  up  early  and  retiring  late,  they 
lengthen  the  natural  day  by  artificial  means 
(Sept.,  Syr.,  Calvin,  Geier,  et  al.,  Hupfeld).  Sit- 
ting at  meals  was  customary  (1  Sam.  xx.  34)  be- 
fore the  Greek  custom  of  reclining  was  intro- 
duced among  the  Jews  The  words  do  not  reter 
to  sitting  at  work  until  late  at  night  (Aben  Ezra, 
Luther,  et  al.)  \3  does  not  mean:  for  (Luther) 
but;  thus.  This  means,  without  more  trouble, 
(Bottcher)  or;  in  like  manner,  and  passes  over 
into  the  notion  :  such,  or:  the  same. — Sleep  is 
here  not  contrasted  with  labor  but  with  trouble 
and  care,  and  expresses  the  freedom  from  trou- 
ble and  the  peace  of  the  man  who  reposes  in 
God's  protection.  A  false  translation  is:  when 
he  giveth  His  beloved  sleep  (Sept.,  Vulg.)  [The 
explanation  of  the  Last  clause  of  the  verse  which 
is  now  generally  followed  is  this:  God  is  repre- 
sented .as  giving  to  those  whom  he  loves  "in 
sleep,"  that  is  without  any  fatiguing  toil  on  their 
part,  all  things  that  are  for  their  own  good. 
Sleep  is  evidenily  contrasted  with  the  late  work- 
ing of  those  who  do  not  give  themselves  up  to 
I  God's  protection,  and  who  are  alluded  to  in  the 
first  part  of  the  verse.  The  following  is  proba- 
!  bly  the  correct  translation  :  "  It  is  vain  for  you 
:  rising  early,  sitting  down  late,  eating  the  bread 
of  toil;  thus  (the  things  thus  sought  for)  He 
giveth  His  beloved  in  sleep." — J.  F.  M.] 

Vers.  4,  5.  The  children  of  youth  are  not 
young  children  (Luth.,  Rudinger,  Hosenm.),  but 
they  are  contrasted  with  the  children  of  old  age 
(Gen.  xxxvii.  3).  As  such  they  are  already  grown 
up  when  their  father  is  growing  old,  and  are 
therefore  able  to  assist  him  (Geier).  The  gate 
(ver.  5)  is  used  for  the  places  of  public  resort 
(Ps  v.  9),  especially  those  where  justice  is  ad- 
ministered (Dent.  xxi.  19  and  elsewhere).  A 
taking  part  in  such  affairs,  in  general,  therefore, 
judgimj  (Is.  xx.  4:  2  Sain.  xix.  30;  Jer.  xii.  1) 
is  probably  meant  here  also,  and  not  specially  a 
struggle  in  defence  of  the  fatherland  (Rudinger, 
Roseum.,  Umbreit).  The  subject  of  the  state- 
ment is  not  merely  the  sons  as  defenders  (Calvin, 
Geier,  De  Wette,  Hengst.),  or  the  fathers  as  ac- 
cused but  not  pronounced  guilty  (Grotius,  Kos- 
ter),  but  both  in  common  (Aben  Ezra,  Kimehi, 
Grotius,  and  most). — Iu  the  translation:  sons 
of  the  outcasts  (Sept.,  Vulg.),  an  allusion  was 
perceived  to  those  born  in  the  captivity.  The 
translation  in  ver.  5:  blessed  is  he  whose  desire 
is  fulfilled  by  them,  weakens  the  sense. 

HOMILETICAL   AND   PRACTICAL. 

Through  God's  blessing  our  labor  prospers 
without,  harassing  trial  and  without  anxiety. — 
Parents  have  not  given  their  children  to  them- 
selves. God  has  presented  them  to  them  ;  are 
they  also  treated  and  educated  accordingly  ? — 
We  must  gratefully  and  humbly  ascribe  to  God 
every  successful  result,  and  nothing  to  our  own 
strength,  ability,  or  endurance,  and  employ  all 
our  strength,  time,  and  gifts  in  reliance  upon 
God's  assistance,  and  according  to  His  will,  so 
that  we  may  not  be  ashamed. — To  begin  and 
end  with  God,  takes  from  every  day  its  burden. 

Starke  :  Let  God  be  the  beginning  and  the 
end  in  all  things,  and  thou  wilt  walk  securely 


620 


THE  FIFTH  BOOK  OF  PSALMS. 


on  thy  way  so  that  thy  foot  shall  not  stumble. — 
God's  servants  in  the  ministry  of  His  Church 
built  Him  a  spiritual  house.  If  it  is  to  be  built 
rightly,  God  Himself  must  be  the  Master-builder 
— Be  first  a  friend  of  God,  and  then  do  what  is 
commanded  thee,  leaving  the  rest  to  Him  He 
will  prosper  thy  affairs  even  while  thou  sleepest, 
if  thou  dost  lie  down  with  full  trust  in  Him. — 
To  be  able  to  sleep  quietly  in  the  midst  of  much 
labor,  is  a  blessing  of  God. — Gifts  are  not  to  be 
forced  from  the  giver. — Parents  act  sinfully  who 
murmur  against  God,  if  He  does  not  bless  their 
married  life  with  offspring. — It  is  an  affliction 
of  married  life  to  have  no  children;  but  to  have 
spoiled  children  is  much  worse.  Prayer  and 
wisdom  are  necessary  to  educate  them  rightly. 
Friscii:  All  the  servants  of  God  have  to  build 
up  the  house  of  the  Lord,  that  is,  the  Church  of 
God.  But  God  must  be  the  Master-builder,  and 
give  success  from  above  to  the  work  of  His  ser- 
vants.— Rieger  :  In  all  situations,  success  does 
not  depend  upon  diligence,  skill,  or  natural  sa- 
gacity, but  upon  God's  blessing  and  providence. 
Men  should  therefore  not  lose  their  trust  in  God 
by  immoderate  application,  or  suffer  themselves  to 
be  annoyed  by  difficulties  which  meet  them,  or 
become  self-exalted  with  success. — Richter  : 
Sons  well  brought  up  are  a  protection,  honor, 


and  blessing  to  their  father. — Guenther:  Lord, 
do  Thou  thus  build  our  houses,  defend  our  city 
and  country,  bless  our  exertions,  educate  our 
children  to  become  citizens  of  the  city  of  God, 
and  at  last  show  us  mercy  in  the  final  judg- 
ment — Taube  *.  The  secret  of  domestic  blessing, 
how  it  rests,  not  upon  our  labor  or  care,  not  in 
human  watching  and  power,  but  only  in  the 
gifts  of  mercy  from  above. 

[Matt.  Henry  :  Such  children  are  arrows  in 
the  hand,  which  with  prudence  may  be  directed 
aright  to  the  mark,  God's  glory  and  the  service 
of  their  generation,  but  afterwards  when  they 
are  gone  out  into  the  world,  they  are  arrows  out 
of  the  hand ;  it  is  too  late  to  bend  them  then. 
But  these  arrows  in  the  hand  prove  often  arrows 
in  the  heart,  a  constant  grief  to  their  godly  pa- 
rents, whose  grey  hairs  they  bring  with  sorrow 
to  the  grave. — Bishop  Horne  :  If  God's  aid  be 
called  in,  if  part  of  our  time  be  spent  in  prayer, 
not  the  whole  of  it  in  prayerless  toiling  and 
i  moiling,  our  work  will  become  easier  and  go  on 
better. — Scott  •  Children  should  also  remember 
their  obligations  to  their  parents,  and  study  to 
requite  them  by  laboring  to  supply  their  wants, 
to  vindicate  their  characters,  and  to  protect 
them  from  oppression  in  their  old  age. — J.  F  M.] 


PSALM  CXXVIII. 

A  Song  of  degrees. 

Blessed  is  every  one  that  feareth  the  Lord  ; 
That  walketh  in  his  ways. 

2  For  thou  shalt  eat  the  labor  of  thine  hands  : 
Happy  shalt  thon  be,  and  it  shall  be  well  with  thee. 

3  Thy  wife  shall  be  as  a  fruitful,  vine 
By  the  side  of  thine  house: 

Thy  children  like  olive  plants 
Round  about  thy  table. 

4  Behold,  that  thus  shall  the  man  be  blessed 
That  feareth  the  Lord. 

5  The  Lord  shall  bless  thee  out  of  Zion : 
And  thou  shalt  see  the  good  of  Jerusalem 
All  the  days  of  thy  life. 

6  Yea,  thou  shalt  see  thy  children's  children, 


And  peace  upon  Israel. 


EXEGETICAL  AND   CRITICAL. 

Contents  and  Composition. — The  Psalmist 
first  praises  (vers.  1-4)  the  blessedness  of  the 
man  who  fears  God,  to  whom  the  promise  is 
given  that  he  shall  enjoy  the  results  of  his  labor 
and  behold  the  welfare  of  wife  and  children  in 


his  house.  He  then  utters  a  prayer  that  the 
well-doing  of  such  a  man  will  ever  continue,  in 
connection  with  the  weal  of  Jerusalem  and 
Israel  (vers.  5.  6). 

In  the  foregoing  Psalm  conjugal  felicity 
was  extolled  not  merely  as  a  gift  of  Jehovah's 
mercy,  but  as  a  reward  of  those  who  fear  God. 
It  is  scarcely  allowable,  therefore,  to  speak  of 


PSALM  CXXVIII. 


021 


this  Psalin  as  supplementary  to  Ps.  cxxvii.  (Dc- 
litzsch).  Even  externally  they  Jo  not  indicate 
any  closer  connection,  or,  least  of  all,  such  a 
resemblance  that  one  Psalm  is  to  bo  regarded  as 
a  response  to  the  other,  sung  by  the  congrega- 
tion in  chorus  (Pott).  There  is  a  similarity  in 
some  of  the  ideas,  in  the  aphoristic  mode  of  ex- 
pression, and  in  the  felicitation  at  the  end  of  the 
one  and  at  the  beginning  of  the  other,  but  these 
do  not  oblige  us  to  hold  a  contemporaneous  com- 
position. 

[Hengstenberg  :  "  The  subject  is  not  as  in 
Ps.  cxxvii.  the  individual  fearer  of  God,  but  the 
ideal  of  God-fearers,  the  God-fearing  Israel, 
who  is  also  frequently  personified  elsewhere,  e. 
ff.,  in  Lam.  iii.  1.  This  is  clear  from  the  expres- 
sion in  ver.  5  :  'behold  the  good  of  Jerusalem,' 
from  the  conclusion  in  ver.  6:  'peace  be  upon 
Israel  ;  "  finally  from  the  circumstance  that  all 
the  fundamental  passages  alluded  to  in  it  refer 
to  Israel. — In  a  time  of  trouble  and  distress  the 
fear  of  God  appeared  to  be  forever  deprived  of 
its  reward.  This  appearance  threatened  to  af- 
fect its  operation.  An  antidote  against  the  dis- 
heartening sadness  which  would  then  be  apt  to 
insinuate  itself  against  Israel,  is  provided  in  our 
Psalm,  on  which  Zech.  viii.  may  be  regarded  as 
a  commentary." — Luther:  "To  this  1'salm  we 
will  give  the  title  of  an  Epithalamium  or  mar- 
riage song.  In  it  the  prophet  cheereth  them 
that  are  married,  wishing  unto  them,  and  pro- 
mising them  from  God,  all  manner  of  blessings." 
—J.  F.  M.] 

Ver.  2.  The  labor  of  thy  hands  appears  to 
allude  specially  to  the  produce  of  the  garden 
and  field.  It  probably  does  not  imply  that  the 
prosperity  consisted  in  his  being  maintained  by 
his  own  labor,  as  contrasted  with  living  on 
charity  (Kimchi,  Calvin,  Venema,  Del.),  but  that 
the  laborer  himself  and  not  others  enjoyed  the 
profits  of  his  toil  (Is.  iii.  10),  and  was  to  rejoice 
in  this  privilege,  Is.  ix.  19;  IIos.  iv.  10;  Mic.  vi. 
14;  Hagg.  i.  G  (Geier,  Hupfeld),  Against  trans- 
posing the  two  members  of  ver.  2,  as  has  been 
proposed  (Hupfeld),  it  may  be  argued  that  the 
particle  rp  does  not  stand  here  at  the  beginning 
of  the  sentence,  and  therefore  cannot  be  taken 
as  meaning/or  [E.  V.]  or  since  (Symm.,  Jerome, 
Calvin,  Olshausen).  Such  a  position  is  admissi- 
ble only  with  the  meaning  that,  as  in  ver.  4,  or, 
when  the  particle  confirms  a  statement,  yea,  Ps. 
cxviii.  10,  comp.  Is.  vii.  9;  1  Sam.  xiv.  3'.) 
(Ewald,  Maurer,  Del.).  Hence,  in  translating, 
the  word  may  be  neglected  (Septuagint,  llitzig). 

Vers.  3  ff.  The  same  particle  cau  be  taken  in 
a  confirmatory  sense  in  ver.  4  also  (Calvin,  Ve- 
nema, Delitzsch),  but  it  is  then  also  wrong  to 
translate:  mark,  for  (Rudinger,  Clericus,  J.  H. 
Mich.,  Rosenm.j  Maurer).  [It  will  be  observed 
that  in  this  verse  E.  V.  lias  the  correct  transla- 
tion.— J.  F.  M.]  The  inner  part  of  the  house 
[ver.  3,  E.  V.  literally:  the  sides  of  the  house, 
comp.  Amos  vi.  10 — J.  F.  M.]  is  here  desig- 
nated literally:  the  corner  or  hinder  portion, 
since  the  female  apartments  occupied  the  most 
retired  portion  of  the  tent  or  house. 

"All  the  blessings  of  each  individual  come 
from  the  God  of  salvation,  who  has  made  Zion 
His  dwelling-place,  and  is  completed  by  partici- 
pation in  the   prosperity  of  the   Holy    City    and 


the  whole  Church,  of  which  it  forms  the  centre. 
A  New  Testament  song  would  here  direct  the 
view  to  the  Heavenly  Jerusalem.  But  the  cha- 
racter of  this-sideduess  (Diesseitigketi)  which  is 
impressed  upon  the  Old  Testament,  does  not  per- 
mit this.  The  promise  only  tells  of  participation 
in  Jerusalem's  well-being  on  this  side  heaven 
(Zech.  viii.  15),  and  a  life  prolonged  through 
children's  children,  and  in  this  sense  it  invokes 
and  intercedes  for  peaco  upon  Israel  in  all  its 
members,  in  all  places,  and  at  all  times"  (Del.). 
[Translate  the  last  lino  of  the  Psaim:  Peace 
be  upon  Israel. — J.  F.  M.] 

HO  MI  LEXICAL   AND    PRACTICAL. 

The  blessing  of  piety  on  heart,  house,  and 
estate. — The  fear  of  God  does  not  make  sorrow- 
ful, but  joyful  and  blessed. — Godliness  is  a  power 
to  give  prosperity,  not  only  on  the  other  side  of 
death,  but  also  on  this. — The  happiness  of  do- 
mestic life  which  is  blessed  by  God:  (1.)  wherein 
it  consists ;  ('!.)  on  what  it  is  founded;  ('■'>.)  how 
it  is  maintained. — The  close  connection  between 
the  public  prosperity,  a  domestic  life  pleasing  to 
God,  and  personal  piety. 

Starke  :  He  who  lives  in  the  fear  of  God  is 
no  idler,  but  eats  of  the  labor  of  his  hauls,  that 
is,  of  his  honorable  calling  blessed  by  God,  by 
which  He  sustains  him. — An  harmonious  married 
life  and  children  well  nurtured,  are  the  dearest 
of  temporal  delights. — Parents,  train  up  your 
children  in  the  nurture  and  admonition  of  the 
Lord!  If  ye  neglect  this,  yon  will  train  up,  in- 
stead of  useful  olive-branches,  useless  thorn- 
bushes,  unprofitable  for  any  good  purpose. — 
God,  for  the  sake  of  pious  parents,  often  grants 
peace  in  their  days  to  a  country  or  city. 

Arndt  :  Jerusalem  never  enjoyed  greater 
blessings  than  Christ  on  the  cross  and  the  Holy 
Spirit  from  heaven;  for  on  these  depended  God's 
mercy,  the  forgiveness  of  sin,  redemption  from 
death,  the  devil  and  hell,  righteousness,  faith, 
love,  hope,  and  eternal  life  ;  all  these  will  thy  be- 
loved God  grant  thee  to  see,  yea,  to  experience 
and  enjoy. — Frisoh  :  The  channel  through 
which  the  stream  of  blessing  flows  up~u  thy  con- 
jugal relations  and  thy  house,  is  the  spiritual 
Zion  of  the  Church  of  God.  —  RjEOEB  :  There  is 
much  spoken  and  written  about  patriotism  in  the 
world;  but  the  foundation  of  such  a  spirit  must 
be  laid  deep  in  the  fear  of  God  ;  for  without  this 
we  can  neither  have  true  prosperity  ourselves, 
nor  share  in  the  blessings  of  the  general  good. 
— Richter:  He  who  h  is  received  God's  kingdom 
in  his  heart,  must  give  his  heart  to  it,  and  what- 
ever blessings  a  believer  receives,  he  wishes  for 
all,  and  prays,  hopes,  and  works  in  the  com- 
munion of  the  saints  for  that  kingdom. — GoEN- 
tiier:  Happy  are  those  parents  who  regard 
their  children  as  plants  in  the  garden  of  God, 
and  entrusted  to  their  care. — Schaubagh  :  The 
obligations  and  the  blessings  of  pious  parents. — 
Diedrich  :  The  ever-during  blessedness  of 
those  who  fear  God,  who  do  not  refuse  to  labor 
in  His  ways,  but  have  found,  in  this  present 
time,  in  the  knowledge  of  God's  love,  the  sweet- 
est and  dearest  communion. — Taobe:  The  fear 
of  God  the  source  of  all  prosperity.  A  God- 
fearing man  has  God  not  merely  before  his  eyes 
and  in  his  heart,  but  walks  also  before   Him  in 


622 


THE  FIFTH  BOOK  OF  PSALMS. 


His  ways.     The  lines  have    fallen   in   pleasant 
places  for  him  who  fears  God  thus. 

[Matt.  Henry  :  The  wife's  place  is  in  the 
husband's  house,  there  her  business  lies. — It  is 
pleasant  to  parents  that  have  a  table  spread, 
though  but  with  ordinary  fare,  to  see  their 
children  round  about  it,  Job  xxi.  5 ;  to  have 
them  at  table,  to  keep  up  the  pleasantness  of  the 
table-talk;  to  have  them  in  health,  to  have  them 
like  olive-plants,  straight  and  green,  sucking  in 
the  sap  of  their  good  education,  and  likely  to 
become  serviceable. — A  good  man  can  have  little 


comfort  in  seeing  his  children's  children,  unless 
without  he  sees  peace  upon  Israel,  and  have 
hopes  of  transmitting  the  entail  of  religion,  pure 
and  entire,  to  those  that  shall  come  after  him, 
for  that  is  the  best  inheritance. — Bishop  Horne  : 
The  good  of  Jerusalem  with  peace  upon  Israel, 
is  all  the  good  we  can  expect  to  see  upon  earth. 
Hereafter  we  shall  see  greater  things  than  fhese. 
— Barnes  :  No  higher  blessing  could  be  pro- 
mised to  a  good  man  .  .  .  than  that  he 
should  die  in  a  revival  of  religion. — J.  F.  M.] 


PSALM  CXXIX. 

A  Song  of  degrees. 


Many  a  time  have  they  afflicted  me  from  my  youth, 
May  Israel  now  say : 

2  Many  a  time  have  they  afflicted  me  from  my  youth  : 
Yet  they  have  not  prevailed  against  me. 

3  The  ploughers  ploughed  upon  my  back : 
They  made  long  their  furrows. 

4  The  Lord  is  righteous : 

He  hath  cut  asunder  the  cords  of  the  wicked. 


5  Let  them  all  be  confounded  and  turned  back 
That  hate  Zion. 

6  Let  them  be  as  the  grass  upon  the  house-tops, 
Which  withereth  afore  it  groweth  up  : 

7  Wherewith  the  mower  filleth  not  his  hand : 
Nor  he  that  bindeth  sheaves  his  bosom. 

8  Neither  do  they  which  go  by  say, 

The  blessing  of  the  Lord  be  upon  you  : 
We  bless  you  in  the  name  of  the  Lord. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — The  Psalmist 
recalls  (vers.  1-4)  the  severe  oppression  which 
Israel,  the  servant  of  the  Lord,  had  repeatedly 
suffered  from  his  youth,  and  which  is  described 
by  the  image  of  physical  ill-treatment,  as  in  Is. 
xlix.  1  f.;  1.  4  f.,  from  which,  however,  the 
righteous  God  granted  deliverance.  From  this 
he  educes  a  wish  (vers.  6-8)  that  all  the  enemies 
of  Zion  may  be  consigned  to  utter  ruin. 

There  is  a  very  close  resemblance  to  Ps.  cxxiv. 
— Israel's  youth  is  the  sojourn  in  Fjgypt  (Hos.  ii. 
17;  xi.  1;  Jer.  ii.  2;  Ezek.  xxiii.  8).  Since 
that  time  a  long  period  had  passed,  full  of  na- 
tional troubles  and  divine  deliverances.  Just  at 
this  time   Israel  begins  to  breathe  freely  after 


such  a  visitation,  but  knows  that  Zion's  enemies 
have  not  disappeared  wholly  and  forever.  Hence 
arises  the  expression  used  towards  them  at  the 
close,  with  reference  to  the  greeting  which  in 
former  times  used  to  be  given  by  passers  by 
even  to  heathen  mowers  (comp.  Ruth  ii.  4).  The 
period  shortly  after  the  return  from  exile  may 
be  regarded  as  a  suitable  occasion  for  the  com- 
position. 

[Ver.  1.  The  Hebrew  word  rendered  :  many  a 
time  in  E.  V.,  means  literally  :  greatlj.  It  some- 
times refers  to  time,  but  has  no  special  reference 
to  it.  The  opinion  that  most  interpreters  render 
it  in  that  sense  (Alexander)  is  incorrect.  Ge- 
senius,  Ewald,  Hupfeld,  Delitzsch,  Moll,  Pe- 
rowne  and  many  others,  give  it  the  more  general 
reference. — J.  F.  M.] 

Ver.  2.  Yet.  DJ  is  employed  here,  as  in  Ex. 


PSALM  CXXX. 


623 


xvi.  28;  Eccl.  vi.  7,  in  the  sense  of;  although  or 
nevertheless  (Ewald,  \  484  a.).  [Hupfeld  denies 
that  this  sense  ever  exists,  and  asserts  that  it 
has  here  as  always  the  sense  of:  also.  He  com- 
pares Gen.  xxx.  8.  He  also  discusses  the 
question  in  his  Q/uextiones  inJobeidos  locos  vexatos 
on  ii.  l'.t.  The  meaning  of  the  verse  is  unaffect- 
ed by  either  view. — J.  F.  M.]. 

Ver.  3.  As  in  Is.  Ii.  23;  lxvr  12,  Israel  is 
compared  to  a  street,  and  men  are  represented 
as  walking  and  riding  over  his  back,  so  here 
they  are  compared  to  a  strip  of  land,  which  the 
ploughman  goes  over  in  such  a  way,  that  every 
time  he  readies  either  end  he  turns  his  team  for 
the  purpose  of  making  a  new  furrow  (Wetzstein 
in  his  excursus  in  Delitzsch,  p.  79-3).  Relentless 
and  regardless  treatment  is  better  exhibited  by 
this  than  by  the  usual  explanation  by  which 
long  furrows  are  understood  to  be  meant. 

Ver.  6  ff.  The  grass  upon  the  roofs  which  are 
flat  and  covered  with  loose  stones  or  earth  (Jahn 
Bibl.  Arch  I.  1.  200  f  ),  Is.  xxxvii.  27  grows  up 
rapidly  but  soon  withers.  It  is  doubtful  wheth- 
er tpV)  means:  to  draw  out,  pluck  up  (most) 
[Here  impersonally:  one  plucks  it  up,  instead  of 
tiie  passive — J.  F.  M.],  or:  to  sprout  forth  in 
blossom  (Aquila,  Chald.,  Calvin,  Ewald,  De- 
litzsch.) [In  connection  with  the  passage  cited 
in  the  introduction  with  regard  to  the  greeting, 
ver.  8.  Delitzsch  remarks:  "  It  is  the  passers-by 
here  who  salute  the  harvesters  thus:  the  bless- 
ing of  Jehovah  be  upon  you,  and  (since  the  fol- 
lowing in  the  mouths  of  the  same  persons  would 
be  a  purposeless  excess  of  courtesy)  receive  the 
greeting  in  return:  we  bless  you,  etc  The  con- 
trast to  this  is,  that  the  righteous,  joyfully  ex- 
changing greetings,  will  be  able  to  bring  in  all 
the  harvest  they  have  sown." — J.  F.  M.]. 

HOMILETICAL  AND  PRACTICAL. 

As  compared  with  the  world  the  pious  are 
righteous,  and  may  expect,  from  the  righteous 
ltewarder,  deliverance  from  the  power  of  the 
enemy. — The  ungodly  have  only  the  appear- 
ance of  power  and  prosperity :  after  their  brief 


season  of  bloom  comes  swift,  certain,  and  awful 
destruction  by  God's  judgments. — The  Church 
of  God  has  upon  earth  to  suffer  much  and  se- 
verely. But  God  is  and  remains  her  Deliverer 
from  each  and  every  distress. 

Starke  :  As  the  Church  has  never  been  with- 
out tribulation,  so  she  has  never  failed  of  strength 
and  victory — The  names  of  the  persecutors  of 
God's  people  are  not  written  in  heaven,  but  their 
wickedness  and  enmity  are  remembered  to  their 
shame. — The  Church  is  and  remains  a  rose 
among  thorns,  until  the  thorny  ground  of  this 
world  is  destroyed  by  fire,  and  its  thistles  are 
cast  into  hell. — The  longer  the  furrows  are 
drawn,  and  the  deeper  the  plowshares  of  suffer- 
ing sink,  the  more  abundant  and  precious  fruits 
grow  therefrom. — It  is  the  part  of  faith  to 
praise  God's  righteousness  in  affliction,  and  so  to 
overcome  the  offence  of  the  cross. — What  is  be- 
gun without  God,  or  rather  against  God,  ends  in 
wailing. — The  sighs  and  tears  of  afflicted  Zion 
have  already  become  to  many  an  enemy  of 
truth  and  godliness,  a  flood  of  waters  which 
sweeps  away  them  and  their  followers. 

Frisch  :  If  Zion  is  God's  inheritance,  whoever 
harms  Zion  touches  God  Himself. — Kichter: 
Let  it  not  bean  offence  unto  thee,  that  the  world 
is  hostile  to  the  Israel  of  God;  but  ponder  in 
faith  the  examples  in  Heb.  xi.  and  especially  the 
example  of  Christ,  of  whom  suffering  Israel  was 
a  type. — Guenther:  The  sword  with  which  God 
shall  cut  asunder  the  bands  which  persecutors 
have  thrown  around  His  people,  has  been  sharp- 
ened from  eternity. — Dieduioh:  The  despisers 
of  the  Word  and  the  true  Church  have  no  sure 
ground  of  continued  existence.  They  are  like  the 
wild  grass  upon  the  roof.  For  all  their  achieve- 
ments are  nothing  in  the  light  of  truth;  they 
are  found  too  light  in  God's  balances. — Taube  : 
For  the  lovers  of  Zion  the  crown  is  gleaming 
beyond  the  cross,  and  the  harvest  of  joy  is  wav- 
ing beyond  the  tearful  sowing. 

[Matt.  Henky:  The  enemies  of  God's  Church 
wither  of  themselves,  and  stay  not  till  they  are 
rooted  out  by  the  judgments  of  God. — Woe  to 
those  who  have  the  prayers  of  the  saints  against 
them!— J.  F.  M.]. 


PSALM    CXXX. 

A  Song  of  degrees. 

Out  of  the  depths  have  I  cried  unto  thee,  O  Lord. 

2  Lord,  hear  ray  voice: 

Let  thine  ears  be  attentive 

To  the  voice  of  my  supplications. 

3  If  thou,  Lord,  shouldest  mark  iniquities, 
O  Lord,  who  shall  stand? 


624 


THE  FIFTH  BOOK  OF  PSALMS. 


4  But  there  is  forgiveness  with  thee, 
That  thou  mayest  be  feared. 

5  I  wait  for  the  Lord,  my  soul  doth  wait, 
Aud  iu  his  word  do  I  hope. 

6  My  soul  wiriteth  for  the  Lord 

More  than  they  that  watch  for  the  morning  : 

/  say,  more  than  they  that  watch  for  the  morning. 

7  Let  Israel  hope  in  the  Lord: 
For  with  the  Lord  there  is  mercy, 
And  with  him  is  plenteous  redemption. 

8  And  he  shall  redeem  Israel 
From  ail  his  iniquities. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — The  distress 
out  of  which  the  Psalmist  cries  to  Jehovah  is 
very  deep,  and  as  he  feels  himself  sinking,  he 
sends  forth  an  urgent  cry  to  God  that  He  would 
hear  him  (vers.  1,  2).  This  supplication  rests 
upon  the  power  to  forgive,  which  is  possessed 
by  God  alone,  and  is  indispensable  to  the  sinner's 
deliverance  (vers.  3,  4).  It  flows  from  the  hope 
cherished  in  his  soul,  which  turns  with  longing 
to  God  and  His  word  (vers.  5,  6).  It  also  sym- 
pathizingly  remembers  the  need  which  all  Israel 
has  of  redemption,  and  therefore  points,  on  the 
one  hand,  with  exhortation,  to  the  indispensable 
■waiting  upon  Jehovah,  and,  on  the  other,  to  the 
mercy  of  God  which  is  ready  to  be  imparted 
(vei-s.  7,  8). 

It  is  easily  understood  how  the  Church  has 
regarded  this  as  the  sixth  of  the  seven  Peniten- 
tial Psalms  (vi.  xxxii.  xxxviii.  li.  cii.  exxx 
cxliii.)  and  how  Luther  reckoned  it  as  one  of  the 
Pauline  Psalms,  which  he  specified,  when  asked 
which  were  the  best  of  all  the  Psalms.  Wheu 
asked  further  which  were  the  Pauline  Psalms, 
he  named  Pss.  xxxii.  li.  exxx.  cxliii. 

Several  expressions  which  are  found  besides 
only  in  Nehemiah,  Daniel,  and  Chronicles  indi- 
cate that  the  Psalm  was  composed  at  a  late 
period  Yet  it  preceded  the  Books  of  the 
Chronicles  ;  for  the  addition  to  the  prayer  of 
Solomon  at  the  dedication  of  the  Temple,  2 
Chron.  vi.  -10  42,  is  composed  of  Ps.  exxx.  2  and 
Ps.  exxxii.  8-10.  [As  additional  evidence  of  a 
late  origin,  it  may  be  remarked  that  the  word 
meaning:  attentive,  in  ver.  2,  is  found  besides 
only  in  2  Chron.  vi.  40,  vii.  15,  and  that  rendered: 
forgiveness,  ver.  4,  only  in  Dan.  ix.  9;  Neh. 
ix.  17. — J.  F.  M  ].  The  conjecture  that  this 
Psalm  was  first  sung  on  the  day  of  general  hu- 
miliation, Ezra  ix.  5"  f.  (Rosenmiiller)  has  no 
support  more  definite  than  this.  There  are 
many  points  of  similarity  with  Ps  lxxxvi.  Does 
it  indicate  design  that  God  is  named  Jehovah  four 
times,  Adonai three  times,  and  Jah  once? 

Ver.  1.  Out  of  the  depths. — These  are  not 
the  depths  of  the  soul,  specially  those  of  sorrow 
on  account  of  the  greatness  of  its  sins  (Amyrald, 
J.  H.  Mich.).  Nor  are  they  the  depths  of  sin 
(Geier)  ;  but  depths  of  distress,  calamity  and 
peril,  represented  by  the  image  of  deep  waters 


(Ps.  bnx.  3,  15;  Is.  li.  10),  whose  waves  (Ps. 
lxxxviii.  8),  have  passed  over  him  (Ps.  xlii.  8), 
so  that  he  is  pressed  down  very  deep,  sunk  even 
unto  the  gates  of  death  (Pss.  ix.  4,  cvii.  18).    ■ 

Vers.  3,  4.  God  regards  and  marks  human  ini- 
quities (Ps.  xc.  8;  Job  x.  14,  xiv.),  but  retains 
them  also  in  remembrance  (Gen.  xxxvii.  11.), 
and,  as  it  were,  seals  them  up,  keeping  them 
(Job  xiv.  17,)  bearing  them  in  mind  (Amos  i.  11; 
Jer.  iii.  5)  ;  He  remembers  them  in  the  sense  of 
imputing"  them  (Psalm  xxxii.  2).  The  destruc- 
tion of  the  sinner  would  thence  follow,  if  the 
Divine  punitive  righteousness,  which  in  its  ex- 
ercise nothing  can  resist  (Is.  li.  16  ;  Nahum  i. 
6;  Mai.  iii.  2;  Ezra  ix.  15)  were  not  by  the 
mercy  of  God  Himself  manifested  in  such  a  way 
that  the  forgiveness  of  sins,  effected  thereby, 
should  serve,  on  the  one  hand,  to  glorify  His 
name  as  the  only  Redeemer  and  Author  of  sal- 
vation (Ps.  lxxix.  9),  and,  on  the  other,  to 
quicken  the  true  fear  of  Him. 

Vers.  6  ff?  the  reference  is  not  to  those  who 
wait  from  one  watch  to  another  (Sept.,  Syr., 
Luther),  or  to  the  watchers  who  hold  the  morn- 
ing watch,  that  is,  the  last  one  (Chald.,  J.  H. 
Mich  ,  Rosenmiiller).  It  is  the  watch,  more  ge- 
nerally, the  morning  dawn,  when  they  shall  be 
released  from  their  tedious  duty  (Aben  Ezra, 
Geier,  and  most.)  [Dklitzsch  :  "The  repeti- 
tion of  the  words  gives  tbe  impression  of  painful 
and  long-continued  waiting.  The  anger  beneath 
whose  influence  the  Poet  now  lies,  is  the  dark- 
ness of  night,  from  which  he  would  be  transferred 
to  the  sunny  influence  of  love  (Mai  iii.  20) ; 
and  not  he  alone,  but  all  Israel  also,  whose  needs 
are  the  same,  and  for  whom,  as  for  him,  faithful 
waiting  is  the  way  of  salvation.  With  Jehovah, 
with  Him  exclusively,  and  with  Him  in  all  its 
fulness,  is  the  mercy  which  releases  from  the 
guilt  of  sin  and  its  consequences,  and  gives  free- 
dom, peace,  and  joy  to  the  heart.  And  redemp- 
tion is  plenteous  with  Him,  i.  e.,  he  possesses  in 
abundant,  measure  the  willingness,  power,  and 
wisdom,  needed  in  order  to  effect  the  redemp- 
tion, which,  like  a  wall  of  separation,  (Ex.  viii. 
19)  is  placed  between  the  imperilled  and 
ruin.  To  Him  therefore  must  each  one  look,  if 
he  would  obtain  mercy  ;  to  Him  must  His  people 
look;  and  this  hope  fixed  upon  Him  will  not  be 
put  to  shame.  He  in  the  mighty  fulness  of  His 
free  grace,  will  redeem  Israel  from  all  his  ini- 
quities,   in   forgiving   them     and    removing   all 


PSALM  CXXXI. 


G2.j 


baleful  consequences  within  and  without.  The 
Poet  comforts  himself  with  this  promise  (conip. 
xxv.  22).  lie  means  complete  and  final  spiritual 
deliverance  from  all  that  holds  in  bondage,  just 
as  in  the  New  Testament." — J.  F.  M.]. 


HOMILETICAL    AND    PRACTICAL. 

From  the  depths  of  thy  distress  send  thy  cry 
upward  to  God;  from  the  depths  of  His  com- 
passion He  will  send  help  down. — A  change  in 
our  situation  would  avail  nothing  without  the 
forgiveness  of  sins  ;  but  the  mercy  of  God  effects 
our  redemption. — He  who  waits  for  the  Lord 
and  His  deliverance,  must  know  how  to  wait  in 
faith  and  patience,  with  watching  and  prayer, 
and  learn  to  strengthen  his  hope  in  God's  word. 
— God  possesses  in  fullest  measure  all  that  is 
necessary  to  our  redemption,  and  from  the  ful- 
ness of  His  grace  lie  imparts  richly  what  serves 
to  accomplish  it.  But  the  fulness  of  faith  is  only 
too  often  wanting  in  us. 

Starke:  The  deeper  men  sink  in  the  waters 
of  temptation,  tribulation,  and  distress,  the 
stronger  support  do  they  find  in  the  fathomless 
mercy  of  God. — Blessed  is  he  who  feels  the 
depths  of  sin  in  a  season  of  grace,  and  by  cries 
of  repentance  to  the  Lord,  is  delivered  from 
them  ;  raised  above  them,  he  need  not  feel  the 
depths  of  hell.  The  cry  of  supplication  has  no 
greater  hindrance  than  the  cries  of  sin,  until 
they  are  removed  by  sincere  repentance. — No 
man  is  so  willing  to  pray  to  God  as  He  is  willing 
to  be  entreated  ;  He  will  give  us  His  benefits 
and  forgive  our  sins. — Right,  views  of  God's  mer- 
cy do  not  lead  to  carnal  security,  but  to  a  child- 
like fear  and  service  of  Him. — Justification  is  a 
source  of  sanctification  ;  before  a  soul  is  justified 
it  can  have  no  childlike  fear  of  God. — All  the 
reasons' which  bind  us  to  love  God,  constrain  us 
also  to  hope  in  Him. — The  Christian's  hope  must 
be  founded  upon  the  word  of  God's  mercy.  For 
to  hope  and  believe  without  God's  word,  is  to 
tempt  God. — The   best  consolation  in  the   night 


of  trial  and  sorrow  is  the  promise  of  God  that  it 
will  be  followed  by  a  clear  day  of  rejoicing. — 
The  many  promises  of  the  conversion  of  the 
Jewish  people  in  the  last  time,  urge  the  true 
Christian  to  pray  the  more  fervently  for  this  poor 
people. 

Fiusch:  There  are  many  depths  into  which 
sin  plunges  us.  But,  as  Luther  says,  it  is  well 
for  us,  that,  though  we  are  all  in  deep  distress, 
we  do  not  feel  it  where  we  are. — The  grace, 
long-suffering,  and  mercy  of  God,  should  incite 
us  not  to  sin,  but  from  sin,  not  to  fall,  but  from 
falling,  to  repentance  and  conversion. — Rieuer: 
It  is  the  nature  of  the  new  man  ever  to  manifest 
a  constant  waiting,  hoping,  trusting,  and  be- 
lieving in  God.  But  to  the  natural  man  such  an 
attachment  to  God's  word  is  more  difficult  than 
the  greatest  work  of  any  other  kind. — Guex- 
tiieb:  The  distressed  believer,  in  trusting,  rises 
upward  from  the  abyss,  and  the  suppliant  draws 
the  Almighty  down  to  him  in  his  compassion. 
The  greater  the  need  the  greater  the  assurance. 
— Kngeluardt  :  The  path  of  sincere  repentance 
leads  (1)  into  the  depth  of  our  hearts  and  is, 
a)  knowledge  of  sin,  b)  prayer  for  gracious  aid, 
c)  distrust  of  our  own  righteousness;  {'!)  to  the 
paternal  heart  of  God:  there  alone  are  to  be 
found,  a)  compassion  and  forgiveness,  b)  certain 
help  even  when  longdelayed,  c)  final  redemption 
from  all  sin. — Taubh:  The  royal  road  from  the 
depths  of  the  misery  of  sin  to  the  heights  of  the 
consolation  of  redemption. 

[Matt.  Henry:  There  is  an  all  sufficient  ful- 
ness of  merit  and  grace  in  the  Redeemer,  enough 
for  all,  enough  for  each;  enough  for  me,  saith 
the  believer. — Bp.  Houxe:  True  repentance  is 
founded  upon  a  sense  of  our  own  wretchedness 
and  faith  in  the  Divine  mercy.  Without  the 
former  we  should  never  seek  for  pardon  and 
grace;  without  the  latter  we  should  despair  of 
finding  them. — Scott:  Faith  in  His  faithful  tes- 
timony and  sure  promise,  confirmed  by  experi- 
ence, form  the  soul  to  a  holy  fear  and  love  of 
the  Lord  our  God.— J.  F.  M.]. 


PSALM  CXXXI. 
A  Song  of  degrees  of  David. 


Lord,  my  heart  is  not  haughty, 
Nor  mine  eyes  lofty: 

Neither  do  I  exercise  myself  in  great  matters, 
Or  in  things  too  high  for  me. 

2  Surely  I  have  behaved  and  quieted  myself, 
As  a  child  that  is  weaned  of  his  mother: 
My  soul  is  even  as  a  weaned  child. 


3  Let  Israel  hope  in  the  Lord 
From  henceforth  and  for  ever. 
40 


626 


THE  FIFTH  BOOK  OF  PSALMS. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — The  Psalmist 
asseverates  that  in  humility  of  heart  he  has  kept 
himself  from  occasions  of  and  temptations  to  the 
indulgence  of  pride  and  over-ambitious  schemes, 
(ver.  1),  and  has  quieted  his  soul  (ver.  2),  and 
then  exhorts  all  Israel  to  wait  unceasingly  upon 
Jehovah  (ver.  3). 

The  tone  of  feeling  is  so  personally  ardent, 
that  the  supposition  that  the  Psalmist  in  the  first 
two  verses  speaks  for  Israel  (De  Wette)  is  alto- 
gether unjustifiable.  But  it  can  hardly  be  de- 
nied that  there  is  a  close  reference  to  Israel.  If 
it  must  be  admitted,  that  in  1  Sam.  xviii.  18,  23, 
and  still  more  in  2  Sam.  vi.  22,  are  found  expres- 
sions resembling  those  of  this  Psalm,  and  that, 
in  general,  the  history,  disposition,  and  religious 
posture  of  David  agree  fully  with  the  professions 
here  made  of  personal  character,  and  with  the 
anxiety  here  manifested  for  Israel's  true  reli- 
gious relations  to  God,  the  adherence  to  the  Da- 
vidic  authorship  (Hengstenberg)  is  not  so  un- 
justifiable as  to  permit  us  to  say,  that  such  an 
assumption  requires  no  contradiction  (Hupfeld). 
This  situation,  as  furnishing  an  historical  expla- 
nation, has  much  better  ground  of  support  than 
what  is  related  of  Simon  Maocabasus  (1  Mace, 
xiv.),  to  which  Hitzig  refers.  All  the  efforts  to 
discover  a  composition  in  any  intermediate  pe- 
riod only  manoeuvre  in  the  field  of  boundless  con- 
jecture. 

[When  there,  is  absolutely  nothing  in  the 
Psalm  which  bears  against  a  composition  by 
David,  those  critics  who  refer  it  to  some 
occasion,  subsequent  to  the  exile  ought  surely 
not  shut  their  eyes  to  the  force  of  the  ar 
gument  advanced  by  Hengstenberg,  that  a  pro- 
testation addressed  to  Israel  against  cherishing 
high-minded  thoughts  and  undertakings  would 
be  utterly  meaningless  in  times  of  trouble,  such 
as  those  succeeding  that  event.  The  thought 
naturally  suggests  itself  that  modern  criticism 
would  surely  have  assigned  a  larger  number  of 
Psalms  to  David  than  it  has  conceded  to  him,  if  the 
superscriptions  had  not  been  affixed. — J.  F.  M.] 
Ver.  1. — Haughty,  &c.  "Arrogance  has  its 
seat  in  the  heart ;  it  finds  expression  chiefly  in 
the  eyes,  and  great  matters  are  the  objects  in 
which  it  is  studiously  displayed"  (Delitzsch). 
The  perfects  express  past  time  reaching  into  the 
present:  "Hitherto  I  have  not  been  haughty, 
nor  am  I  so  now"  (Hitzig).  Older  expositors 
frequently  present  the  idea  of  the  past  too  pro- 
minently. It  is  not  till  the  following  clause  that 
the  great  matters  (Jer.  xxxiii.  3)  are  denoted  as 
wonderful  to  the  speaker  (Gen.  xviii.  14),  i.  e., 
out  of  his  reach. 

Ver.  2  does  not  begin  with  a  question ;  for 
«7  DN  is  not  frwH.  Nor  is  it  correct  to  suppose, 
that  it  is  a  conditioning  protasis:  if  not  (Luther), 
for  there  is  no  apodosis,  though  it  is  sometimes 
arbitrarily  assumed.  And  it  does  not  introduce 
a  contrast  to  the  foregoing  negation  (Gesenius, 
Stier),  but  an  asseveration,  as  frequently  em- 
ployed elsewhere  after  words  of  swearing.     The 


weaned  child  is  not  referred  to  as  being  helpless 
(Flaminius),  or  humble  (Rudinger,  Hengst.),  or 
as  being  quieted  slowly  (Rosenmiiller),  or  in  al- 
lusion to  its  distress  and  crying  while  being 
weaned  (Geier,  J.  H.  Michaelis),  but  as  being 
already  weaned  and  cliuging  with  perfect  satis 
faction  and  conteutment  to  its  mother  (Is.  xxviii. 
9).  [Translate  ver.  2:  Surely  I  have  soothed  and 
stilled  my  soul,  like  a  weaned  child  upon  its 
mother:  my  soul  is  to  me  like  a  weaned  child. 
Pekowne:  "The  figure  is  beautifully  expressive 
of  the  humility  of  a  soul  chastened  by  disap- 
pointment. As  the  weaned  child  no  longer  cries, 
frets  and  longs  for  the  breast,  but  lies  still 
and  is  content,  because  it  is  with  its  mother,  so 
my  soul  is  weaned  from  all  discontented  thoughts, 
from  all  fretful  desires  for  earthly  good,  waiting 
in  stillness  upon  God,  finding  its  satisfaction  in 
His  presence,  resting  peacefully  in  His  arms." — 
J.  F.  M.] 

HOMILETICAL  AND   PRACTICAL. 

Our  desires  disquiet  the  heart.  Resignation 
to  God's  will  makes  the  soul  still. — Pride  sepa- 
rates men  from  fellowship  with  God.  Humility 
strengthens  that  bond.  The  one  makes  the  heart 
restless;  the  other  imparts  quietness  and  peace. 
— A  childlike  disposition,  humble,  patient  and 
satisfied  in  God,  as  the  fruit  of  severe  conflict. 

Starke  :  Pride  defiles  the  best  endowments 
and  actions,  and  makes  them,  as  it  were,  worm- 
eaten. — He  who  aims  to  build  higher  than  God 
has  ordained  for  him  loses  thereby  the  gift 
which  he  has  received. — All  who  seek  heaven 
must  seek  the  humility  of  Christ. — Quiet  the  tu- 
mult of  the  thoughts  and  the  desires  of  the  heart. 
But  what  thou  wouldst  do,  do  soon.  If  thou 
waitest  until  lust  has  taken  possession,  thou 
only  invitest  sin  to  enter. — Out  of  fellowship 
with  God  there  is  nothing  but  disquietude. — 
True  hope  serves,  so  to  speak,  as  a  telescope  to 
faith,  by  which  it  sees  from  time  into  eternity ; 
nor  does  it  put  to  shame. 

Frisch  :  If  thou  art  wise,  choose  the  path  of 
humility.  If  David's  example  cannot  influence 
thee,  contemplate  the  pattern  of  thy  humble  Sa- 
viour: before  that  the  heart  will  melt  iuto  self- 
abasement. — Rieger:  An  humble  abiding  by  a 
life  of  faith  in  mercy  found. — Guenther:  We 
all  desire  to  be  at  rest.  We  have  unrest  enough, 
weeping  now  from  hunger,  now  from  pain,  and 
now  from  ill  temper.  The  Lord  grant  that  we 
may  cling  to  the  right  mother ;  not  to  the  world, 
which,  though  giving  rest  sometimes,  urges  to 
ever-renewed  hunger,  but  to  the  love  of  God, 
which  grants  the  most  blessed  stillness,  and  that 
in  fasting. — Taube  :  The  sign,  victory,  and  bless- 
ing of  true  humility. 

[Matt.  Henry:  The  love  of  God  reigning  in 
the  heart  will  subdue  all  inordinate  self  love. — 
Barnes  :  Whatever  suggestions  one  in  early  life 
may  be  disposed  to  make,  they  should  be  con- 
nected with  a  spirit  that  is  bumble,  gentle  and 
retiring.  Religion  produces  self-control,  and  is 
inconsistent  with  a  proud,  arrogant,  or  ambitious 
spirit.— J.  F.  M.] 


PSALM  cxxxir. 


G27 


PSALM  CXXXII. 

A  Song  of  degrees. 

Lord,  remember  David, 
And  all  his  afflictions : 

2  How  he  sware  unto  the  Lord, 

And  vowed  unto  the  mighty  God  of  Jacob ; 

3  Surely  I  will  not  come  into  the  tabernacle  of  my  hous 
Nor  go  up  into  my  bed  , 

4  I  will  not  give  sleep  to  mine  eyes. 
Or  slumber  to  mine  eyelids, 

5  Until  I  find  out  a  place  for  the  Lord, 

A  habitation  for  the  mighty  God  of  Jacob. 

6  Lo,  we  heard  of  it  at  Ephratah : 
We  found  it  in  the  fields  of  the  wood. 

7  We  will  go  into  his  tabernacles: 
We  will  worship  at  his  footstool. 

8  Arise,  O  Lord,  into  thy  rest ; 
Thou,  and  the  ark  of  thy  strength. 

9  Let  thy  priests  be  clothed  with  righteousness ; 
And  let  thy  saints  shout  for  joy. 

10  For  thy  servant  David's  sake 

Turn  not  away  the  face  of  thine  anointed. 

11  The  Lord  hath  sworn  in  truth  unto  David; 
He  will  not  turn  from  it ; 

Of  the  fruit  of  thy  body 
Will  I  set  upon  thy  throne. 

12  If  thy  children  will  keep  my  covenant, 
And  my  testimony  that  I  shall  teach  them, 
Their  children  shall  also  sit 

Upon  thy  throne  for  evermore. 

13  For  the  Lord  hath  chosen  Zion; 
He  hath  desired  it  for  his  habitation. 

14  This  is  my  rest  for  ever : 

Here  will  I  dwell  ;  for  I  have  desired  it. 

15  I  will  abundantly  bless  her  provision : 
I  will  satisfy  her  poor  with  bread. 

16  I  will  also  clothe  her  priests  with  salvation: 
And  her  saints  shall  shout  aloud  for  joy. 

17  There  will  I  make  the  horn  of  David  to  bud: 
I  have  ordained  a  lamp  for  mine  anointed. 

18  Hi3  enemies  will  I  clothe  with  shame ; 
But  upon  himself  shall  his  crown  flourish. 


EXEGETICAL   AND    CRITICAL. 

Contents  and  Composition. — A  prayer  is  ut- 
tered (vers.  1-5),  that  a  recompense  might  be 
made  for  those  toilsome  efforts  with  which  David 


sought  to  fulfil  his  vow  to  find  a  dwelling  for  Je- 
hovah. An  invitation  to  enter  into  this  dwelling 
of  God  for  worship  is  then  addressed  (vers.  (3,  7). 
Next  follows  a  supplication  that  the  Sanctuary 
and  its  ministers  may  be  blessed  for  David's 
sake  (vers.  8-10),  to  whose  throne  Jehovah  had 


628 


THE  FIFTH  BOOK  OF  PSALMS. 


sworn  to  grant  perpetuity,  provided  his  descend- 
ants would  keep  his  covenant  (vers.  11,  12),  and 
which  He  had  sworn  to  bless  in  Zion  as  the  seat 
of  the  Theocracy,  together  with  all  her  members 
and  servants  (vers.  13-18). 

The  mode  of  expression  is  not  such  as  to  lead 
to  the  conclusion,  that  the  Psalm  was  a  prayer 
uttered  by  David  at  the  dedicatiou  of  the  sanc- 
tuary after  the  removal  of  the  ark  into  the  holy 
Tent  on  Zion  (Aben  Ezra,  et  al  ),  or  at  the  con- 
secration of  the  threshing-floor  of  Araunah,  2 
Sam.  xxiv.  (Kiiuchi,  Geier).  Ver.  10,  especially, 
contradicts  this  ;  for  though  the  suppliant  stylos 
himself  the  anointed  of  Jehovah,  which  expres- 
sion must  be  understood  as  applied,  not  to  the 
High  Priest,  nor  to  the  people,  but  to  a  theocratic 
king,  yet  this  king,  in  his  petition,  prays  for  an 
answer  "for  the  sake  of  David  thy  servant." 
But  we  should  not  go  very  far  down  into  later 
times ;  for,  according  to  ver.  8,  the  ark  of  the 
covenant  must  be  regarded  as  still  in  existence. 
This  not  only  forbids  a  resort  to  the  Maccabaean 
period  (Olshausen,  Hitzig,  who  refers  to  Simon's 
entry  into  the  conquered  city,  1  Mace,  xiii.),  or 
to  the  end  of  the  period  of  Persian  rule  (Evvald), 
but  also  excludes  any  occasion  subsequent  to  the 
exile  (Koster,  Hengst.,  et  al.).  For  all  support 
is  wanting  to  the  supposition  which  the  contrary 
view  would  necessitate,  that  the  poet  only  em- 
ployed the  language  of  an  earlier  time,  and 
sought  to  cheer  and  encourage  his  cotempora- 
ries,  either  by  borrowing  directly  from  older 
compositions,  or  by  transferring  his  stand-point 
with  poetical  freedom  to  a  period  of  past  glory, 
and  exhibiting  that  glory  to  them,  together  with 
the  prophecies  uttered  at  that  time  and  fulfilled 
in  part  when  the  Psalm  was  penned.  If  we  con- 
sider the  former  hypothesis,  that  of  a  borrowing, 
it  is  suggested  that  the  passage,  vers.  8-10,  with 
a  few  changes,  embodies  the  conclusion  of  Solo- 
mon's prayer  at  the  dedication  of  the  Temple,  as 
it  is  recorded  in  2  Chron.  vi.  41  f,  in  a  more  ex- 
tended form  than  in  1  Kings  viii.  But  these 
diiferences  are  of  such  a  nature  as  to  lead  to  the 
conclusion  that  the  Chronicler  (Del.,  Hupftld), 
and  not  the  Psalmist  (Hengst.,  Olsh.,  Hitzig), 
was  the  borrower  (comp.  Ps.  exxx.  2).  With 
regard  to  the  hypothesis  of  a  poetical  transfer 
of  stand-point,  it  must  be  admitted  that  it  would 
be  the  gloomiest  times  that  would  be  most  ap- 
propriately directed  to  a  brilliant  past  with  its 
promises  (Koster,  Hupfeld),  and  that,  in  parti- 
cular, the  expectation  of  a  revival  of  the  king- 
dom and  family  of  David  would  most  naturally 
have  been  excited  during  the  founding  of  the 
new  colony  (Hengst.).  But  ver.  10  creates  the 
impression,  not  of  a  Messianic  (Stier  and  older 
commentators),  but  of  an  historical  reference, 
and,  as  mentioned  above,  of  having  been  spoken 
by  a  theocratic  king.  For  this  reason,  we  can- 
not refer  directly  to  Zerubbabel  (Ewald,  Bauer, 
et  al.)  as  the  offspring  of  the  Davidic  stock  (1 
Chron.  iii.  1,  19),  at  the  head  of  those  who  re- 
turned from  the  exile  (Ezra  ii.  2),  who  fixed  in 
him  especially  their  joyful  hopes  of  a  restoration 
of  the  Theocracy  (Hagg.  ii.  23;  Zech.  iv.  6,  7). 
It  is  possible  that  the  Psalm  is  the  application 
of  an  older  one  to  him  and  to  his  age  (De  Wette) ; 
but  there  are  grave  objections  to  supposing  that 
it  was  composed  at  this  or  a  later  time,   when 


there  was  no  actual  king  such  as  is  here  de- 
scribed. For  the  history  of  Israel  does  not  ex- 
hibit theocratic  expectations  grounded  upon  po- 
etical conceptions  and  representations,  but  cou- 
tains  the  development  of  God's  kingdom  on  the 
ground  of  prophetic  revelations.  If  this  view  be 
taken,  there  is  occasion  sufficient  to  justify  a 
reference  to  the  building  of  Solomon's  Temple 
and  the  transfer  of  the  ark  from  the  Tabernacle 
to  the  House  on  Zion  (Amyrald,  De  Wette,  Tho- 
luck),  not  employed  as  a  poetical  figure  and  as 
the  drapery  of  another  meaning  (Hupfeld),  but 
as  the  actual  occasion  of  the  origin  of  this 
Psalm. — Yet  a  confident  decision  cannot  be  made. 
Even  Delitzsch,  who  still  remarks  the  resem- 
blance to  Ps.  lxxii.  in  a  certain  diffuseness,  a 
repetition  of  words,  and  a  progress  of  thought 
advancing  with  difficulty  here  and  there  with 
uncertain  steps,  remains  finally  of  the  opinion, 
"that  the  acts  done,  according  to  2  Sam.  vi.  7, 
by  David  for  the  honor  of  Jehovah,  and  the 
promise  made  to  him  by  Jehovah  there  repeated, 
are  here  employed  by  a  poet  after  his  time,  who 
bases  upon  them  a  prayer  full  of  hope,  a  prayer 
for  the  kingdom  and  priesthood  of  Zion,  and  for 
the  Church  regulated  by  them."  He,  however, 
presents  this  view  in  close  connection  with  the 
following  words:  "It,  at  all  events,  proceeded 
from  an  age  when  the  throne  of  David  still  re- 
mained and  the  holy  ark  was  not  yet  irrecovera- 
bly lost."  Nothing  points  specially  to  king  Jo- 
siah  (Maurer).  The  same  remark  applies  to 
the  supposition  that  the  Psalm  was  to  be  sung 
in  responses  by  the  congregation  and  a  choir  of 
the  priests  (Olshausen). 

[Hengstenberg's  opinion  that  the  Psalm  was 
designed  for  the  "  new  colony  "  is  largely  based 
upon  his  assumption  that  all  the  anonymous 
pilgrim-songs  were  composed  after  the  exile. 
But  each  Psalm  must  be  treated  independently, 
nor  can  a  general  rule  of  this  nature  be  employed 
to  support  any  special  case.  His  other  main 
argument  is  that  the  Psalm  begins  with  an  allu- 
sion to  the  depressed  state  of  David's  kingdom. 
But  it  is  impossible  to  discover  anything  of  the 
kind,  the  "trouble"  of  David  (ver.  1)  being 
manifestly,  as  is  evident  from  the  connection  in 
which  he  stands,  supported  by  the  form  of  the 
word  in  the  Hebrew,  that  which  he  underwent 
in  preparing  a  dwelling  for  GoJ.  On  this  point 
see  further  iu  the  exposition.  On  the  other 
hand,  the  only  view  which  is  not  encumbered 
with  difficulties  is  that  which  assigns  the  compo- 
sition to  Solomon  or  some  contemporary  poet, 
after  the  building  of  the  Temple.  So  Perowne, 
who  says:  "It  is  perfectly  natural  that  Solomon 
or  a  poet  of  his  age,  writing  a  song  for  such  an 
occasion,  should  recur  to  the  earlier  efforts  made 
by  his  father  to  prepare  a  habitation  for  Jeho- 
vah. On  the  completion  of  the  work,  his  thoughts 
would  inevitably  revert  to  all  the  steps  which 
had  led  to  its  accomplishment.  It  is  no  less  na- 
tural that,  at  such  a  time,  the  promise  given  to 
David  should  seem  doubly  precious,  that  it 
should  be  clothed  with  a  new  interest,  a  fresh 
significance,  when  David's  son  sat  on  the  throne, 
and  when  the  auspicious  opening  of  his  reign 
might  itself  be  hailed  as  a  fulfilment  of  the  pro- 
mise."—J.  F.  M.] 

Vers.   1,  2.  All  his  trouble   [E.  V.:  all  hia 


PSALM  CXXXN. 


629 


afflictions].  The  infinitive  Pual  used  as  a  sub- 
stitutive here  describes  the  anxieties  and  vexa- 
tions by  which  men  arc  harassed,  and  by  which 
they  feel  themselves  inwardly  as  well  as  out- 
wardly oppressed  (la.  liii.  4;  Ps.  cxix.  71),  the 
troubles  which  attend  efforts  that  are  long  with- 
out result,  and  of  which  they  yet  never  weary 
(1  Kings  v.  17) — The  mighty  one  of  Jacob 
is  a  designation  of  God  taken  from  Gen.  xlix.  21, 
and  frequent  in  Isaiah.  [Render  vers.  1,  2: 
Remember,  Jehovah,  to  David,  all  his  harassing 
cares,  who  sware  to  Jehovah,  vowed  to  the 
Mighty  One  of  Jacob.— J.  F.  M.] 

Vers.  3-7.  It  is  idle  to  discuss  whether  the 
words  of  the  oath,  which  the  Septuagint  present 
st ill  more  fully,  are  given  literally.  It  is  not 
indicated  whether  the  allusion  is  to  the  vow 
made  by  David,  that  he  would  build  a  temple, 
which  is  inferred  from  2  Sam.  vii.  2,  or  only  to 
the  preparation  of  a  secure  place  generally  ( Ps. 
lxxviii.  67)  for  the  ark  which  had  previously  no 
fixed  residence,  by  transferring  it  to  Zion  (2 
Sam.  vi.).  In  the  days  of  Saul  there  was  very 
little  concern  felt  for  the  ark  (1  Chron.  xiii.  3). 
From  the  hands  of  the  Philistines  it  was  taken 
to  Kirjathjearim,  and  remained  there  twenty 
years,  as  though  forgotten  (1  Sam.  vi.  21;  vii. 
1  f.).  This  city  is  mentioned  in  the  Old  Testa- 
ment under  several  different  names.  It  is  there- 
fore not  absolutely  impossible  that  the  field  of 
yaar,  or  the  field  of  the  wood,  ver.  6  b.  was 
intended  to  designate  this  city  Kirjathjearim,  i.e., 
forest-city,  the  sense  being  :  we  have  at  last 
found  the  ark  in  that  place.  Under  this  view 
the  preceding  clause  is  to  be  understood  :  we 
heard  that,  it  was  in  Ephrathah.  But  what. 
place  is  that  ?  Bethlehem,  which  anciently  (Ruth 
iv.  11,  Gen.  xxxv.  16,  19;  xlviii.  7)  was  so  de- 
signated (Micah  v.  1),  cannot  be  meant;  for  the 
ark  had  never  been  in  that  city.  The  explana- 
tion also:  we  in  Ephrathah,  i.  e.,  David  and 
other  Bethlehemites,  heard  of  it  by  report  (Kim- 
chi,  Grotius.  Hengst.),  is  inadmissible,  in  the 
light  both  of  grammatical  rules  and  of  actual 
fact.  So,  too,  with  thesupposition  of  an  allusion 
to  the  birth  of  the  Messiah  (Jerome,  Stier),  or 
to  Jerusalem  as  lying  in  the  vicinity  of  Bethle- 
hem (Aben  Ezra,  et  al.).  Most  hold,  therefore, 
that  Ephraim  is  meant,  since  in  Judges  xii.  5 ;  1 
Sam.  i.  1 ;   1  Kings    xi.    26,   'Fn£)X    means:    an 

o  .   T  .  v 

Ephraimite.  But  they  differ  as  totheprecise'lo- 
cality  referred  to.  Some  suppose  that,  it  is 
Shiloh,  as  a  place  within  the  bounds  of  Ephraim, 
and  where  the  ark  resided  in  older  times 
(Piscator,  Coeceius,  Amyrald,  et  al.).  Others 
maintain  that  the  word  is  a  figurative  and  ap- 
pellative designation  of  Bethshemesh,  when  the 
ark  was  set  down  by  the  Philistines,  and  where 
it  created  a  great  sensation  by  its  effects,  1  Sun. 
vi.  16  (Hupfeld).  Others,  again,  explain  Ephra- 
thah as  the  name  of  the  district  in  which 
Kirjathjearim  lay,  referring  to  the  circumstance 
that  Caleb  had.  by  his  third  wife,  a  son  Hur  (  1 
Chron.  ii.  19),  who  was  the  ancestral  bead  of  the 
Bethlehemites  (1  Chr.  iv.  4),  and.  through  his  son 
Shobal,  the  head  also  of  the  inhabitants  of  Kir- 
jathjearim (1  Chr.  ii.  59).  The  latter  accordingly 
would  belong  to  Caleb  Ephratha  (1  Chr.  ii.  24),  as 
the  northern  part  of  this  portion  of  the  country 
appears  to  have  been  designated,  in   distinction 


from  negeb  Caleb  (1  Sam.  xxx.  14),  the  southern 
portion  (Del.,  Hitzig).  But  all  these  explana- 
tions have,  in  addition  to  the  objections  which 
may  be  urged  against  them  individually,  to  meet 
in  common  the  following  difficulty  :  If  the  suffix 
in  ver.  6  a  be  referred  to  the  ark,  which  is  not 
named  before  ver.  8  6,  and  there  in  a  quite  dif- 
ferent connection,  and  especially  when  it  is  con- 
sidered that  the  suffix  depends  upon  yilV,  the 
discourse  becomes  very  abrupt,  odd,  and  ob- 
scure. This  is  so  marked  that  it  has  even  been 
conjectured  that  part  of  the  text  has  fallen  out 
(Olshausen),  It  would  be  better,  therefore,  to 
refer  the  suffix  tothc  notion  which  lies  concealed 
in  the  word,  viz:  the  report  heard.  There  is 
then  no  ground  for  the  division  of  the  verse  in 
such  a  way  that  the  first  member  is  made  to  re- 
late to  the  hearing  of  the  report  of  David's  in- 
tention in  Bethlehem,  while  the  second  tells  of 
the  finding  of  the  ark  in  Kirjathjearim  (Baur). 
For  in  both  members  the  speakers  are  the  same, 
namely,  the  Israelites  generally  ;  for  it  is  inad- 
missible to  assume  that  David  here  continues 
(Hengst.)  what  had  been  announced  to  be  only 
avow.  The  Psalmist  is  included  in  the  Israelites 
as  a  member  of  the  same  united  nation,  as  in  Ps. 
lxvi.  6.  It  is  impossible  that  the  latter  are  de- 
scribed here  as  people  of  Bethlehem  ;  for  special 
prominence  is  given  in  this  Psalm  to  David  and 
his  house,  and  Bethlehem  was  the  seat  of  his 
family.  It  lay,  moreover,  not  far  from  Jerusa- 
lem, so  that  one  would  be  at  once  reminded  of 
the  Holy  City  and  its  environs.  Under  these  cir- 
cumstances, it  is  much  more  natural  to  suppose 
that  the  name  is  not  used  here  topographically 
but  figuratively  (Calvin),  and  that  ii  is  put  by 
periphrasis  for  the  whole  land  of  Judea.  whether 
this  be  indicated  by  a  contrasting  of  the  arable 
and  wooded,  the  inhabited  and  uninhabited  land, 
or  by  that  of  the  South  and  the  North,  Ephratha 
and  the  wooded  land  of  Lebanon,  Is.  xxii.  8; 
xxix.  17;  Ps.  lxxv.  7;  Haggai  i.  8  (Venema, 
Kwald,  Kamphausen).  The  sense  would  then  be 
that  everywhere  throughout  the  land  there  was 
heard,  not  the  report  of  David's  vow,  but  as  the 
word  "lo!"  indicates,  and  the  whole  style  and 
purport  of  what  follows  require,  the  voice  or 
discourse,  whose  words  are  given  in  ver.  7,  i.  e. 
the  voice  which  utters  t he  invitation  to  enter  the 
house  of  God  which  had  since  been  completed, 
and  to  worship  there. 

Vers.  8-10.  According  to  this  view,  ver.  8  is 
not  a  continuation  of  the  address,  but  a  prayer 
of  the  Psalmist,  uniting  his  supplications  with 
those  of  the  congregation,  and  worshipping  be- 
fore t lie  ark.  He.  as  we  think,  is  identical  with 
the  anointed  (ver.  10),  and  he  with  Solomon, 
and  his  prayer  is  that  Jehovah  would  arise  and, 
with  the  ark  of  His  covenant,  would  enter  into 
the  place  prepared  as  His  dwelling.  And  the 
place  where  this  happens  is  not  the  house  of 
Abinadab  in  Kirjathjearim,  where  the  ark  once 
resided,  but  the  Tabernacle  on  Zion,  whither 
David  had  brought  it,  and  whence  Solomon  now 
brings  it  into  the  Temple  (1  Kings  viii.  3).  The 
expression:  raise  thyself,  or:  arise,  is  taken 
from  Numb.  x.  35,  where  it  is  employed  to  sum- 
mon the  congregation  to  set  forward."  The  place 
of  rest  is  the  place  where  the  ark  was  securely 
placed   (Numb.  x.  33,  36  ;   1    Chron.    xxviii.   2). 


630 


THE  FIFTH  BOOK  OF  PSALMS. 


In  ver.  9  prayer  is  offered  for  the  worthy  attend- 
ants at  the  temple:  first  for  the  priests,  that 
they  may  not  only  be  clothed  with  white  gar- 
ments, the  symbol  of  innocence  and  purity  (Luke 
xxiii.  11;  Rev.  viii.  5),  to  minister  in  their  midst 
the  rejoicings  of  the  people,  2  Sam.  vi.  14,  15, 
comp.  Lev.  vi.  3f  (Hitzig),  but  that  they  may 
wear  the  spiritual  robe  of  righteousness  (Job 
xxix.  14  ;  Is.  lxi.  10)  ;  and  then  for  the  people, 
as  they  shall  serve  God  in  the  ordinances  of  His 
worship  (Kimchi,  J.  H.  Mich.,  Koster,  Hupfeld, 
Del.).  Ver.  10  then  forms  a  much  more  suitable 
conclusion  to  this  division  by  its  reference  to  ver 
1,  than  would  be  made  if  it  were  treated  as  the 
beginning  of  a  new  section  (Calvin,  De  Wette.) 

Vers.  11,  12.  Ver.  11  refers  to   the  prophecy 
in  2  Sam.  vii.,  which  receives  its  complete   ful- 
filment in  the  Messiah  (comp.  Ps.  lxxxix.).    The 
swearing  is  not  to  be  sought  in  any  single  word 
of  the  promise  (Kimchi),  but  is  to  be  taken  as 
setting  forth  its  inviolability,  for  the  purpose  of 
strengthening  faith  so  often  wavering,  and  there 
fore  also  the  reliability  of  the  promise  is,  in  ad- 
dition,    brought   out   expressly   on    its  positive 
side  as  truth  (2  Sam.  vii.  28),  and  negatively,  by 
the  additional  statement  that  God  will  notidepart 
from  it  (Is.  xlv.  23;  Joel  ii.  14).    Most  join  POX 
as  an  accusative  to  the  first  member ;  but  see, 
on  the  other  hand,  Delitzsch  and  Hupfeld.    [Pe- 
eowne  :    "  This   is   not  the  object  of  the  verb 
yy<&2:   'He  hath   sworn  a  faithful  oath.'      De- 
litzsch  makes   it  an  adverbial  accusative,  and 
claims  the  support  of  the  accents,  the  Pazer  (dis- 
tinctive) marking  the  close  of  the  first  member 
of  the   verse.     But  it  is  better  to  take  it  inde- 
pendently, as  standing  at  the  beginning  of  a  pa- 
renthetical clause  :   '  It  (i  e.,  the  oath)  is  truth, 
He  will  not  depart  from  it.'  "—J.  F.  M.]     The 
condition  (ver.  12)  of  the  fulfilment  of  the  pro- 
phecy,   namely,    faithfulness    to    the   covenant, 
manifested  by  obedience  to  God's  testimony  of 
Himself,    that   is,    His   revelation,  is   presented 
also  in  2  Sam.  vii.  14  f,  similarly  to  Gen.  xviii. 
19;  xxvi.  5  ;   1  Kings  viii.  25;  Ps.  lxxxix.  31  f. 
Vers.  13-18.  The  choice  of  Zion,  i.  e.,  of  Jeru- 
salem as  the  seat  of  the  sanctuary  and  of  God's 
dwelling,  is  finally,  in  ver.  13,  mentioned  as  the 
ground,  not  of  the  invitation  expressed  in  ver.  7 
(Amyrald,  Rosenm.),  or  of  a  supposed  prayer  for 
the  restoration   of  the  family   of  David  (Heng- 
stenberg),  but  of  the  sure  fulfilment  of  the  pro- 
mise just  sworn  or  adduced  as  a  reliable  one. 
In  the  following  verses,  also,  it  is  cited  in  Jeho- 
vah's own  words  in  attestation  of  its  reliability, 
first  as  a  fact  realized  by  Divine  power,  and  then 
described  in  its  blessed  effects,  which  shall  reach 
through  all  time  and  bear  a  Messianic  character. 
The  anointed,  ver.  17,  is,   it  is  true,   not  the 
same  person  who  prays  in  ver.  10,  but,  accord- 
ing to  the  context,  David,  to  whom  the  promise 
was  given.     But  the  growing  of  the  horn,  the 
symbol  of  victorious  power  and  warlike  strength 
(Ezek.    xxix.    31),    and    the     blooming    of    the 
princely    crown,    as    of    an    unfading    wreath 
which     shall     flourish     perpetually    and    ever 
renew  its  blossoms,  while  his  enemies  shall  be 
covered  with  shame  as  with  a  garment  (Job  viii. 
22),  and  the  lamp  ordained  for  the  anointed  (Ps. 
xviii.  29 ;   1  Kings  xi.  36),   as    the  symbol  of  a 
brilliant,  glorious,  and  unquenchable  life,  are  di- 


rected, in  the  mouth  of  God,  beyond  the  mortal 
and  in  part  faithless  descendants  of  David,  to 
that  Seed  who,  in  prophetic  visions  and  announce- 
ments, appears  as  the  Sprout  of  Jehovah,  Is.  iv. 
2;  Jer.  xxiii.  5;  xxxiii.  15;  Zech.  iii.  8;  vi.  12 
(Calvin,  ct  al.,  Kb'ster,  Olshausen,  Del.).  So  the 
Synagogue  have  also  regarded  it,  which  in  its 
daily  prayers,  consisting  of  eighteen  passages  in 
which  blessings  occur,  has  the  words:  "may  the 
Sprout  of  David  Thy  servant  soon  shoot  forth, 
and  his  horn  soon  be  exalted  by  Thy  salvation." 
This  the  father  of  the  Baptist  employs  in  the 
form  of  a  prayer  with  thanksgiving,  with  his 
eyes  directed  to  the  approaching  fulfilment  (Luke 
i.  68-70).  "  Shiloh  has  been  rejected  (Ps. 
lxxviii.  60) ;  in  Bethel  and  Mizpah  the  sacred 
ark  remained  but  a  short  time  (Judges  xx.  27); 
the  house  of  Abinadab  in  Kirjath  sheltered  it 
only  a  little  over  twenty  years  (1  Sam.  vii.  2) ; 
the  house  of  Edom  in  Perez-Uzzah  (2  Sam.  vi. 
11)  only  three  months.  But  Zion  is  Jehovah's 
abiding  dwelling-place,  his  own  place  of  settled 
nrHJO  (as  in  Is   xi.  10 ;  lxvi.  1,  and  besides  in 

T  .      V 

1  Chron.  xxviii.  2).  In  Zion,  His  chosen  and 
delightful  dwelling-place,  Jehovah  blesses  that 
which  supplies  the  temporal  needs  of  her  poor, 
so  that  they  will  not  starve ;  tor  Divine  love  is 
specially  displayed  towards  the  poor.  The  other 
blessing  which  He  gives  He  bestows  upon  the 
priests  ;  for  it  is  through  them  that  He  takes  up 
His  abode  among  His  people.  He  makes  Zion's 
priesthood  a  system  actually  representative  of 
His  salvation  ;  clothes  her  priests  with  salvation, 
so  that  they  shall,  not  merely  as  instruments,  be 
the  media  of  its  communication,  but  shall  per- 
sonally possess  it ;  and  their  whole  appearance 
shall  announce  its  message.  And  to  all  the 
pious  He  gives  reason  and  matter  for  exalted 
and  abiding  joy,  by  manifesting  Himself  also  in 
acts  of  mercy  to  the  Church  which  He  has  made 
His  dwelling.  Truly  in  Zion  is  the  kingdom  of 
promise,  whose  fulfilment  cannot  fail!"  (De- 
litzsch). 

HOM1LETICAL   AND    PRACTICAL. 

What  we  do  and  suffer  for  the  sake  of  God, 
may  indeed  be  sore  to  the  flesh,  but  it  will  be 
more  than  fully  rewarded  by  Him. — When  we 
build  a  house  to  the  Lord  of  the  universe,  let  us 
never  forget  that  we  should  worship  Him  in  it, 
and  prepare  ourselves  to  be  His  dwelling  through 
the  appointed  means  of  grace. — We  should  rely 
upon  God's  word,  and  serve  Him  in  accordance 
with  it,  and  then  with  His  blessing  we  shall 
never  fail  in  temporal  and  spiritual  well-being. 

Starke  :  The  sufferings  of  believers  for  the 
cause  of  truth  are  not  meritorious,  but  neither 
are  they  in  vain  ;  they  are  not  forgotten  Dy  God 
(Matt.  v.  11,  12). — It  is  a  great  blessing  of  God, 
that  men  can  come  together  in  freedom  of  con- 
science to  worship  Him ;  but  how  little  is  it  re- 
garded!— The  more  perilous  the  situation  of 
Christ's  kingdom  appears  to  be,  with  the  more 
devotion  must  we  utter  the  next  petition  of  our 
Lord's  prayer. — The  true  life  in  Christ  Jesus  is 
required  especially  in  public  teachers  ;  this  sanc- 
tifies all  their  natural  gifts. — Those  who  would 
enjoy  the  benefit  of  the  promises  made  to  the 
fathers,  must  walk  in  their  footsteps  of  faith  and 
godliness. — God  loves  to  dwell  where  His  word 


PSALM  CXXXIII. 


G31 


is  preached  in  its  simplicity  and  purity,  and 
where  He  is  served  in  accordance  with  it.  But 
He  lias  no  pleasure  in  self-selected  service. — He 
who  follows  after  Christ  will  never  fail  of  spi- 
ritual streugth  or  true  enlightenment. 

Fuiscii:  A  man  must  forego  his  own  comfort 
and  rest  rather  than  neglect  the  Lord  ;  for  that 
would  he  to  seek  his  own  pleasure  and  forget 
God. — If  God  has  so  favored  thee  as  to  make 
thee  stand  in  His  Church,  thank  Ilim  for  it  your 
whole  life  long;  perform  its  duties  worthily,  and 
hold  fast  to  the  precious  promises  which  thou 
hast  heard. — Rieger:  Oh  that  nothing  were  so 
great  in  our  eyes  as  the  kingdom  of  God !  and 
that  we,  by  prayer  and  by  searching  out,  con- 
tinued as  firmly  in  the  Divine  promises  as  be- 
lievers of  old! — Tholuck:  God's  rich  pleasure 
in  the  Church,  which  He  founded  from  His  free 
purpose  of  mercy,  moves  Ilim  to  give  gracious 
promises  with  regard  to  all  three  relations  of 
life,  as  needing  maintenance,  instruction,  and 
defence. — Guenther:  The  true  Temple  can  only 
be  that  which  He,  who  has  been  declared  King 


of  Glory,  keeps  building  up  until  the  fulness  of 
the  times.  David  and  Solomon  were  the  types 
of  Christ. — DiBDiiicii:  When  we  become  anxious 
about  the  safety  of  the  Church,  we  must  only 
keep  up  a  lively  remembrance  of  the  Divine  pro- 
mises ;  all  distrust  will  then  disappear,  for  God's 
word  is  the  most  certain  of  all  things. — Taube  : 
When  God  blesses,  He  does  it  with  no  niggardly 
hand  ;  He  gives  far  above  what  we  have  asked 
or  can  understand.  This  is  to  be  marked  at  the 
table,  in  the  heart,  and  on  the  throne. 

[Matt.  Henry.  What  God  sanctifies  to  us  we 
shall  and  may  be  satisfied  with. — God  gives  more 
than  we  ask,  and  when  He  gives  salvation  He 
will  give  an  abundant  joy. — Whom  God  clothes 
with  righteousness  He  will  also  clothe  with  sal- 
vation; we  must  pray  for  righteousness  and  with 
it  God  will  pive  salvation. — Scott:  If  God  an- 
swered the  prayers  grounded  upon  His  covenant 
with  David,  He  will  never  turn  away  His  face 
from  us,  when  we  plead  the  covenant  made  with 
His  anointed  Prophet,  Priest,  and  King. — J. 
F.  M.] 


PSALM  CXXXIII. 
A  Sony  of  Degrees  of  David. 

Behold  how  good  and  how  pleasant  it  is 
For  brethren  to  dwell  together  in  unity ! 

2  It  is  like  the  precious  ointment  upon  the  head, 
That  ran  down  upon  the  beard, 

Even  Aaron's  beard : 

That  went  down  to  the  skirts  of  his  garments ; 

3  As  the  dew  of  Hermon, 

And  ae  the  dew  that  descended  upon  the  mountains  of  Zion: 
For  there  the  Lord  commanded  the  blessing, 
Even  life  for  evermore. 


EXEGET1CAL  AND  CRITICAL. 

Contents  and  Composition. — The  praise  of 
fraternal  unity  (ver.  1),  as  it  diffuses  blessings 
and  communicates  them  by  mutual  influence.  It 
is  compared  first  to  the  refined  oil  With  which 
Aaron  was  anointed  at  his  consecration  (Ex  xxx. 
22  f.)  and  whose  abundant  and  exuberant  ful- 
ness is  brought  further  into  special  prominence, 
(ver.  2) ;  and  then  to  the  abundant  and  refresh- 
ing dew  of  the  mountains,  flowing  down  from 
the  lofty  Hermon  to  the  lower  heights  of  Zion, 
where  the  blessing  ordained  by  God  is  to  be 
found,  even  eternal  life  (ver.  3). 

The  Psalm  applies  to  brothers  and  friends  sit- 
ting together  in  peace,  and  may  also  bo  applied 


to  the  union  of  tribes  and  races  previously  sepa- 
rated. The  idea  is  primarily  not  that  of  do- 
mestic and  political,  but  of  religious  unity  and 
communion  in  God's  worship.  But  it  is  not  ne- 
cessary to  suppose  that  the  Psalm  is  a  liturgical 
formulary  (Olshausen)  for  the  celebration  of  the 
high  Festivals  which  united  all  Israel  at  the  sanc- 
tuary in  Jerusalem.  In  David's  life  there  may 
be  found  abundant  points  of  connection  with  the 
Psalm;  but  the  use  of  the  relative  V  with  the 
participle,  which  is  unknown  to  the  usage  of  the 
language  before  the  Exile,  is  in  especial  unfa- 
vorable to  the  opinion  that  he  was  its  composer. 
The  title  "by  David"  is  not  found,  moreover, 
either  in  the  Chald.  or  the  Alex,  version.  [These 
two  arguments  are  taken  from  Delitzsch.  Their 
insufficiency  is  easily  perceived.     No  other  com- 


632 


THE  FIFTH  BOOK  OF  PSALMS. 


mentator  that  I  have  consulted  has  noted  this  ex- 
ceptional use  of  &  ;  nor  was  there  reason  for 
doing  so.  It  is  probable  that  if  any  of  the 
writers  before  the  Exile  had  had  occasion  to  em- 
ploy the  combination  here  cited,  he  would  have 
done  so.  There  was  nothing  in  the  analogy  of 
pure  Hebrew  to  prevent  it.  Besides,  that  form 
of  the  relative  does  not  occur  frequently  enough 
to  justify  such  an  inference,  based  upon  usage, 
from  this  unusual  construction.  As  there  is  not 
the  slightest  clue  given  in  the  Poem,  to  lead  us  to 
the  date  of  its  composition,  the  only  refuge  is 
the  superscription.  But  Hengstenberg,  who 
holds  to  its  correctness,  has,  strange  to  say,  very 
few  to  support  him. — J.  F.  M.] 

Ver.  2. — Aaron's  beard.  It  is  not  the  priests 
generally  who  are  designated  by  this  name  (De 
Wette,  Hupfeld),  but  Aaron  himself  is  brought 
before  us  in  person  (Hengst.).  For  the  priests 
were  called  anointed  (Numb.  iii.  3)  only  because 
their  clothes  were  sprinkled  with  the  anointing 
oil  and  with  the  blood  of  a  ram.  Even  Aaron's 
sons  were  only  sprinkled  with  the  oil.  But  this 
oil  was  poured  upon  the  head  of  Aaron  himself 
(Ex.  xxix.;  Lev.  viii.).  Its  abundance,  as  well 
as  its  good  quality  (Is.  xxxix.  2;  Eccl.  vii.  1) 
are  here  presented  to  the  mind  by  the  statement 
that  it  flowed  down  upon  the  beard,  which 
being,  according  to  Lev.  xxi.  5,  permitted  its 
natural  growth,  allowed  the  oil  to  run  down 
upon  the  garments,  not  merely  to  the  upper  edge, 
the  opening  for  the  head,  but  to  the  lower  one. 
For  this  simile  is  intended  to  illustrate  the  pos- 
sibility even  of  an  external  union,  by  appropriate 
means,  of  those  widely  separated.  For  this  rea- 
son the  relative  is  not  to  be  referred  to  the  beard 
(J.  H.  Mich,  et  al.,  Hupfeld,  Hitzig),  but  to  the 
oil  (Del.  and  most). 

There  is,  however,  no  necessity  of  explaining: 
along  the  garments  (Venema),  or:  which  de- 
scends over  his  whole  length  (Bottcher),  as 
though  the  beard  were  as  long  as  his  body 
(Sachs).  These  explanations  are  the  rather  to 
be  avoided,  as  the  person  of  Aaron  is  not  brought 
into  view  simply  as  representing  Aaron  himself, 
but  as  being  the  type  of  the  High-priesthood 
(Ewald)  in  the  fulness  of  its  divine  consecration 
(Lev.  xxi.  10),  so  that  here  any  representative 
of  that  dignity  is  called  Aaron,  as  a  descendant 
of  his  ancestor  of  that  name,  just  as  the  king  of 
David's  family  (1  Kings  xii.  16;  Hos.  iii.  5)  is 
himself  called  David  (Hitzig).  Delitzsch  cites 
as  parallel  to  this  a  sentence  from  the  Haggada: 
"Two  drops  of  the  sacred  anointing  oil  remain 
forever  upon  Aaron's  beard  like  two  pearls,  as 
an  image  of  reconciliation  and  peace." 

[Peuowne:  "The  point  of  the  comparison 
does  not  lie  in  the  preciousness  of  the  oil,  in  its 
all-pervading  fragrance,  but  in  this:  that  being 
poured  upon  the  head,  it  did  not  rest  there,  but 
flowed  to  the  beard,  and  descended  even  to  the 
garments,  and  thus,  as  it  were,  consecrated  the 
whole  body  in  all  its  parts.  All  the  members  par- 
ticipate in  the  same  blessing.  Comp.  1  Cor.  xii.  .  . 
Other  thoughts  may  be  suggested  by  the  compa- 
rison, as  that  a  spirit  of  concord,  both  in  a  state 
and  a  family,  will  descend  from  those  who  go- 
vern to  those  who  are  governed,  or  again,  that 
concord  is  a  holy  tiling  like  the  holy  oil,  or  sweet 
and  fragrant  like  the  fragrant  oil;  but  these  are 


mere  accessories  of  the  image,   not  that  which 
suggested  its  use." — J,  F.  M.] 

Ver.  3. — The  dew  of  Hermon.  As  Jeremiah 
(xviii.  14)  was  aware  of  a  connection  between 
the  waters  of  Lebanon  and  the  snow  of  Lebanon, 
so  the  Psalmist  here  recognizes  a  similar  con- 
nection, between  the  dew  of  Hermon  and  the 
moistening  of  the  mountains  which  surround 
Zion.  "  What  we  read  in  Ps.  cxxxiii.  of  the  dew 
of  Hermon  falling  upon  the  mountains  of  Zion  is 
now  made  quite  plain  to  me.  Sitting  here  at 
the  foot  of  Hermon,  I  was  able  to  understand 
how  the  particles  of  water,  which  ascend  from 
its  wood-crowned  peaks  and  from  its  highest 
gorges  filled  with  perpetual  snow,  after  they 
have  been  rarified  by  the  beams  of  the  sun  and 
the  atmosphere  has  been  moistened  by  them,  fall 
in  the  evening  in  the  form  of  a  heavy  dew  upon 
the  lower  mountains  which  lie  around  it  at  its 
projecting  ridges.  One  must  behold  Hermon, 
with  its  light-golden  crown  glistening  in  the 
blue  heaven,  before  he  can  understand  this 
image.  In  no  part  of  the  whole  country  is  such 
a  heavy  dew  observed  as  that  which  falls  in  the 
districts  near  Hermon  "  (Van  de  Velde,  Reise,  i. 
97).  If  the  north  wind  bears  the  rain-cloud3 
southwards  (Prov.  xxv.  23),  it  may  also  carry 
the  dewy  mist  (Is.  xviii.  4)  in  the  same  direction 
(Hitzig).  We  may  also  take  into  comparison  the 
widely  traceable  effects  of  the  atmosphere  of  the 
Alps  (Del.).  Under  these  considerations  there 
is  no  need  of  denying  the  physical  relation  be- 
tween the  dew  of  Hermon  and  the  same  dew  as 
flowing  down  upon  Mt.  Zion,  which  is  acknow- 
ledged even  by  Olshausen.  Some  of  the  expo- 
sitors who  do  so  endeavor  to  arrive  at  a  solution 
by  repeating  in  ver.  3  b.  against  the  rules  of 
grammar  and  parallelism,  the  words:  "as  the 
dew,"  in  order  to  show  that  two  altogether  inde- 
pendent descents  of  dew  are  referred  to  (Aben 
Ezra,  Kimchi,  Geier,  J.  H.  Mich.,  De  Wette). 
Others  give  a  figurative  explanation  equally  in- 
admissible, and  either  interpret  the  mountains 
of  Zion  as  meaning  parched  mountains  (Doder- 
lein,  Dathe),  or  the  dew  of  Hermon  as  pleasant 
dew  in  general  (Stier,  Ko'ster,  Hengst.).  Others, 
finally,  import  into  the  expression:  "dew  of 
Hermon"  the  idea  of  the  "blessing  of  the  height," 
and  at  the  same  in  vers.  2  and  3  regard  the  first 
3=as,  the  second  3=so,  by  which  the  descent 
of  the  blessing  upon  Zion,  already  expressed 
figuratively,  is  supposed  to  be  set  forth  by  a 
comparison  with  the  flowing  down  of  the  holy 
oil,  which  is  likewise  symbolical  (Isaaki,  Hupf.). 
At  most  it  may  be  said  that  the  image  employed 
in  ver.  3  may  have  been  occasioned  by  the 
thought  of  the  northern  and  southern  tribes 
coming  together  in  Jerusalem,  and  being  there 
united  in  fraternal  communion,  and  with  an  in- 
fluence upon  one  another  made  mutually  benefi- 
cent through  the  Divine  blessing  (Herder,  De- 
litzsch). The  for  of  the  last  sentence  is  best 
explained  under  this  view.  For  the  conclusion 
of  the  Psalm  declares  not  every  place  of  frater- 
nal gathering  (Flam.,  Amyrald,  Geier,  Rosenm., 
De  Wette),  but  Zion  (Kimchi  and  most)  to  be 
the  place  where  God  has  ordained  by  His  com- 
mand the  blessing  which  bestows  life  which  it 
was  designed  to  convey.  [Perowne  :  "  Here 
again  it  is  not  the  refreshing  nature  of  the  dew, 


PSALM  CXXXIV. 


G33 


nor  its  gentle,  all-pervading  influence,  which  is 
the  prominent  feature.  That  which  renders  it 
to  the  poet's  eye  so  striking  an  image  of  bro- 
therly concord  is  the  fact  that  it  falls  alike  on 
both  mountains,  that  the  same  dew  which  de- 
scends upon  the  lofty  Hermon  descends  also 
upon  the  humble  Zion.  High  and  low  drink  in 
the  same  sweet  refreshment.  Thus  the  image  is 
exactly  parallel  to  the  last :  the  oil  descends 
from  the  head  to  the  beard;  the  dew  from  the 
higher  mountain  to  the  lower." — J.  F.  M.] 

IIOMILETICAL   AND    PRACTICAL. 

Fraternal  unity :  (1)  how  it  is  most  attract- 
ively exhibited;  (2)  what  is  its  firmest  founda- 
tion; (3)  how  it  is  most  securely  strengthened 
and  maintained  until  the  end. — Concord  should 
not  merely  be  praised  with  the  lips  and  desired 
with  the  heart,  it  must  also  be  striven  after  in 
life,  and  be  exhibited  in  action. — The  Church  of 
the  Lord  is  the  place  where  the  blessing  from 
above,  Divinely  ordained,  is  won  by  prayer,  and 
imparted,  received,  and  spread  abroad  in  fra- 
ternal communion. — The  blessing  of  fraternal 
concord  grows  only  upon  the  soil  of  God's  king- 
dom in  this  divided  world. 

Starke:  True  brotherly  love  and  all  fraternal 
and  sisterly  concord  receive  mercy  and  blessing 
from  God,  and  are  praised  and  honored  by  the 
world. — As  long  as  a  man  remains  unconverted 
he  does  not  know  what  true  love  is. — Inward 
peace  with  God  is  truly  a  dew  upon  us,  so  that 
we  bloom  as  the  rose. — A  place  where  spiritual 
and  temporal  peace  are  united,  is  an  earthly  pa- 
radise, and  a  foretaste  of  the  heavenly. — Our 
love  is  not  a  ground  of  eternal  blessedness,  but 


those  who  truly  love  are,  for  the  sake  of  Christ's 
merit,  to  be  heirs  of  eternal  life. — Tuoluck: 
The  blessing  of  this  unity  rejoices  the  feelings 
and  strengthens  the  heart;  and  as  it  flows  forth 
and  is  all-embracing  in  its  influence,  even  the 
most  insignificant  are  supported  by  it. — Richter: 
All  unity  comes  down  from  above  as  a  blessing 
of  God,  and  produces  further  blessings. — In  the 
world,  self-seeking  and  haired  prevail;  but  in 
Zion,  among  God's  children,  true  unity  reigns. — 
All  party  and  sectarian  discord  are  carnal. — 
Guexther:  The  love  which  gives  the  greatest 
happiness  is  not  that  which  makes  the  least  sa- 
crifices, but  that  which,  with  the  greatest  cheer- 
fulness, offers  the  most.  But  like  every  good  re- 
sult, this  is  not  accomplished  of  itself,  but  by  the 
mercy  of  God. — Diedrich  :  The  holy  communion 
of  believers.  The  blessing  of  heaven  has  united 
their  souls.  God's  gracious  Spirit  is  the  atmos- 
phere and  dew  of  their  lives.  Their  love  returns 
to  Him  like  clouds  of  incense,  floating  upwards  ; 
while  their  hearts  are  strengthened  with  renewed 
energy. — Taube  :  The  delightful  blessing  of  fra- 
ternal inter-communion. 

[Matt.  Henry:  Behold  and  wonder  that  there 
should  be  so  much  goodness  and  pleasantness 
among  men,  so  much  of  heaven  upon  earth ! — 
Holy  love  is  in  the  sight  of  God  of  great  price, 
and  that  is  precious  indeed  which  is  so  in  God's 
sight.— Our  love  to  our  brethren  should  not  stay 
for  their's  to  us;  that  is  publican's  love;  but. 
should  prevent  it;  that  is  Divine  love. — They 
that  dwell  in  love  not  only  dwell  in  God,  but 
dwell  already  in  heaven.  As  the  perfection  of 
love  is  the  blessedness  of  heaven,  so  the  sincerity 
of  love  is  the  earnest  of  heuven. — J.  F.  M.] 


PSALM  CXXXIV. 
A  Sony  of  Degrees. 


Behold,  bless  ye  the  Lord,  all  ye  servants  of  the  Lord, 
Which  by  night  stand  in  the  house  of  the  Lord. 

2  Lift  up  your  hands  in  the  sanctuary, 
And  bless  the  Lord. 

3  The  Lord  that  made  heaven  and  earth 
Bless  thee  out  of  Zion. 


EXEGETICAL,   AND   CRITICAL. 

Contents  and  Composition. — It  is  held  by 
some  that  this  Psalm  is  occupied  with  the  mutual 
relation  of  blessing  subsisting  between  God  and 
His  servants  who  praise  Him  in  the  sanctuary 
(Kimchi,   J.  H.   Mich.,  Hupfcld).      Other  views 


are  that  it  is  a  responsive  song  between  t'ie  pre- 
sident of  the  Levites  who  hold  the  night-watch 
in  the  Temple,  and  the  Levites  themselves  (Amy- 
raid),  or  between  those  of  the  Temple- watchers 
who  are  mounting  guard,  and  those  who  are  re- 
tiring (Kostcr,  Tholuck),  or  between  the  Levites 
on  guard  among  themselves,  in  order  to  encou- 
rage one  another  to  watchfulness,  forming  one  of 


634 


THE  FIFTH  COOK  OF  PSALMS. 


a  class  of  songs  of  the  night- watchers  (DeWetle). 
But  that  view  is  probably  the  preferable  one 
which  regards  it  as  (vers.  1,  2)  an  exhortation 
of  the  Church  to  the  priests  <iud  Levites,  who 
are  charged  with  the  night  service,  and  a  greet- 
ing in  response  (ver.  3),  after  the  priestly  model 
(Numb.  vi.  24),  to  the  Church  "  as  one  person, 
and  to  the  individual  members  in  this  united 
Church  "  (Delitzsch,  following  older  commenta- 
tors, similarly,  Hengsteuberg  and  Hitzig).  [De- 
litzsch: "This  Psalm  consists  of  a  greeting, 
vers.  1,  2,  and  a  reply,  ver.  3.  The  greeting  is 
addressed  to  those  priests  and  Levites  who  held 
the  night-watch  in  the  Temple.  This  antiphone 
is  intentionally  placed  at  the  end  of  the  collec- 
tion of  the  Songs  of  the  Ascents,  in  order  to 
take  the  place  of  a  final  blessing." — J.  F.  M.] 
There  is  no  indication  that  it  was  a  form  em- 
ployed to  introduce  the  nightly  recitation  of 
hymns,  whether  by  priests  or  other  pious  Is- 
raelites (Olsh.).  The  time  of  composition  cannot 
be  determined. 

Ver.  1.  Behold. — An  exclamation  to  excite 
attention  (Gen.  xix.  1),  instead  of  pointing  with 
the  finger.  Every  believer  is  and  is  called  a 
minister  or  servant  of  the  Lord,  but  the  designa- 
tion :  "  those  who  stand  in  the  house  of  the 
Lord,"  is  a  technical  expression,  not  for  the 
priests  and  Levites  generally,  but  for  those  who 
stand  ready  before  Jehovah  to  minister  in  His 
service.  The  phrase:  at  nights,  is  not  to  be 
joined  to  the  following  verse  (Sept.  et  al.),  or 
with:  "blessed"  (Kimchi,  Rudinger,  Hupfeld). 
For  such  cases  as  that  mentioned  in  Luke  ii.  37 
form  exceptions,  and  the  idea:  at  all  times,  un- 
ceasingly, or:  early  and  late,  would  require  an- 
other mode  of  expression. 

Ver.  2.  EHp  is  not  an  accusative  of  definition 
=in  holiness,  that  is,  after  the  hands  have  been 
washed  (Rabbins),  or  holiness  of  the  kind  al- 
luded to  in  1  Tim.  ii.  8  (Junilius).  Nor  does  it 
indicate  the  position  of  the  worshipper=in  the 
sanctuary  (Kimchi,  Luther).  It  is  an  accusative 
of  direction,  Ps.  xxviii.  2  (Sept.,  Jerome):  to- 
wards the  Holy  of  Holies.  [So  nearly  all  the  ex- 
positors. E.  V.  has,  by  conjecture,  the  wrong 
preposition. — J.  F.  M.] 

According  to  Delitzsch,  the  Temple-watch  was 
arranged  as  follows:  "  After  midnight  the  chief 
of  the  door-keepers  took  the  key  of  the  inner 
Temple,  and  went,  with  some  of  the  priests, 
through  the  postern  in  the  Fire-gate.  In  the 
inner  court,  this  patrol  divided  itself  into  two 
companies,  each  carrying  a  burning  torch,  one 
company  turning  west,  the  other  east;  and  so 
they  compassed  the  court,  to  see  whether  all 
were  in  readiness  for  the  following  morning.  At 
the  bake-house,  where  the  meat-oflfering  of  the 
high-priest  was  baked,  they  met,  exclaiming: 
'  all  is  well.'  Meanwhile,  the  rest  of  the  priests 
arose,  bathed  themselves,  and  put  on  their  gar- 
ments of  service.  They  then  went  into  the 
square-chamber  (one-half  of  which  formed  the 
hall  of  session  of  the  Sanhedrim),  where,  under 
the  direction  of  the  Superintendent  of  the  Lot, 
and  of  one  of  the  Sanhedrim,  surrounded  by 
priests  dressed  in  their  robes  of  office,  the  duties 
of  the  several  priests  for  the  ensuing  day  were 
assigned  them  by  lot."  Comp.  Reland,  Antiq. 
Sacrx,  It.  5,  7  ;   ti,  7. 


Venema  has  supposed  that  fiiVjS  (—in 
nights)  is  syncopated  from  JlwwriS  (—with 
shouts  of  praise).  Delitzsch  rightly  character- 
izes this  as  a  product  of  fancy,  and  says  :  "  The 
Psalter  contains  Morning  Psalms  (iii.  lxiii.)  and 
Evening  Psalms  (iv.  cxli.)  ;  why  then  may  it 
not  have  a  Watch-Psalm  ?  " 

[Ver.  3.  Hengstenberg  :  "That  the  people 
are  addressed,  is  clear  from  the  parallel  passage, 
Ps.  cxxviii.  5.  Only  in  that  case  does  the  Psalm 
form  a  suitable  conclusion  to  the  whole  Pilgrim- 
book.  That  the  future  is  to  be  taken  optatively, 
...  is  clear  from  the  undeniable  reference  to 
the  Mosaic  blessing,  Numb.  vi.  24.  The  expres- 
sion: Creator  of  heaven  and  earth,  comp.  Pss. 
cxxi.  2;  cxxiv.  8,  forms  the  counterpoise  to  the 
depth  of  misery  and  weakness  in  which  the  com- 
munity of  God  was  sunk." — J.  F.  M.] 

HOMILETICAL   AND   PRACTICAL. 

To  praise  God  is  the  surest  means  of  gaining 
blessing  from  Him. — Watching  and  praying  are 
inseparably  connected,  and  should  be  the  con- 
cern of  all  believers;  the  ordained  ministers  of 
the  sanctuary  must  not  allow  the  people  to  put 
them  to  shame  in  these  duties. 

Augustine  :  If  the  wicked  enemy  is  ever  on  the 
watch  to  tempt  thee,  shouldst  thou  not  watch  in 
order  to  resist  him? — Starke:  He  who  would 
praise  the  Lord  worthily  must  be  a  servant  of 
the  Lord,  and,  consequently,  not  a  servant  of  the 
world  and  sin. — God,  it  is  true,  is  present  every- 
where, even  in  the  smallest  peasant-huts,  yea,  in 
the  most  sequestered  nooks,  but  pre-eminently 
in  the  Church.— Those  outward  gestures  in  prayer 
which  conduce  to  devotion  and  humility,  are 
justly  to  be  retained,  and  a  suppliant  has  no 
need  to  be  ashamed  of  them. — If  the  blessing  of 
an  earthly  father  can  build  houses  for  his  chil- 
dren, and  extend  even  to  children's  children,  how 
should  not  still  more  than  this  be  imparted  by 
the  blessing  of  Him  who  is  the  true  Father  of  all 
that  are  called  His  children  in  Heaven  and  upon 
earth  !   (Eph.  iii.  15). 

Frisch:  If  God  is  so  ready  and  willing  to  be- 
stow His  blessing  upon  thee,  do  not  by  presump- 
tion make  thyself  unfit  or  not  entitled  to  receive 
it. — Richter  :  How  seldom  is  God  praised  in  the 
night! — Guenther :  God  will  have  the  praise, 
and  give  us  new  life  thereby. — Diedricu:  He 
who  has  no  higher  wish  than  that  God  may  be 
blessed  unceasingly,  shall  receive  from  Him 
blessing  without  end. — Taube  :  God  alone  is  so 
Almighty  as  to  be  able  to  bless  us  bodily  and 
spiritually,  temporally  and  eternally,  and  so 
compassionate  as  to  be  willing  to  do  it. 

[Matt.  Henry  :  It  would  be  an  excellent  piece 
of  good  husbandry  to  fill  up  the  vacancies  of  time 
with  pious  meditations  and  ejaculations,  and 
surely  it  is  a  modest  and  reasonable  demand  to 
converse  with  God  when  we  have  nothing  else  to 
do. — We  ought  to  beg  those  blessings  not  only 
for  ourselves,  but  for  others  also;  not  only:  the 
Lord  bless  me,  but :  the  Lord  bless  thee;  thus 
testifying  our  belief  of  the  fulness  of  the  Divine 
blessings,  that  there  is  enough  for  others  as  well 
as  for  us  ;  and  our  good-will  also  to  others. — Bp. 
Horne  :  Thus  it  is  that  prayer  and  praise,  which 
by  grace  are  caused  to  ascend  from  our  heart  to 


PSALM  CXXXV. 


C35 


God,  will  certainly  return  in  the  benedictions  of 
heaven  upon  our  souls  and  bodies,  our  persons 
and  our  families,  oig"  churches  and  our  country. 
— Scott  :  If  our  hearts  were  filled  with  the  love 
of  God,  as  His  holy  law  commands,  our  mouths 
would  be  filled  with  His  praises,  and  though  our 
frail  bodies  would  need  rest,  yet  our  souls  would 
never  be  weary  of  His  pleasant  service. — Barnes: 


There  is  always  in  Zion — in  the  Church — a  voice 
by  day  and  night  which  pronounces  a  blessing  on 
those  who  wish  it  well,  who  seek  its  good,  and 
who  desire  to  partake  of  the  favor  of  God. — Go 
not.  away  unblessed  ;  go  not  without  a  token  of 
the  Divine  favor;  for  God  will  bless  you. — J. 
P.  M.] 


PSALM  CXXXV 


Praise  ye  the  Lord. 


Praise  ye  the  name  of  the  Lord  ; 
Praise  him,  O  ye  servants  of  the  Lord. 

2  Ye  that  stand  in  the  house  of  the  Lord, 
In  the  courts  of  the  house  of  our  God, 

3  Praise  the  Lord  ;  for  the  Lord  is  good  : 
Sing  praises  unto  his  name  ;  for  it  is  pleasant. 

4  For  the  Lord  hath  chosen  Jacob  unto  himself, 
And  Israel  for  his  peculiar  treasure. 

5  For  I  know  that  the  Lord  is  great, 
And  that  our  Lord  is  above  all  gods. 

6  "Whatsoever  the  Lord  pleased,  that  did  he 
In  heaven,  and  in  earth, 

In  the  seas,  and  all  deep  places. 

7  He  causcth  the  vapours  to  ascend  from  the  ends  of  the  earth  ; 
He  maketh  lightnings  for  the  rain  ; 

He  bringeth  the  wind  out  of  his  treasuries. 

8  Who  smote  the  firstborn  of  Egypt, 
Both  of  man  and  beast. 

9  Who  sent  tokens  and  wonders 
Into  the  midst  of  thee,  O  Egypt, 

Upon  Pharaoh,  and  upon  all  his  servants. 

10  Who  smote  great  nations, 
And  slew  mighty  kings  ; 

11  Sihon  king  of  the  Amorites, 
And  Og  king  of  Bashan, 

And  all  the  kingdoms  of  Canaan  : 

12  And  gave  their  land  for  a  heritage, 
A  heritage  unto  Israel  his  people. 

13  Thy  name,  O  Lord,  endureth  for  ever ; 

And  thy  memorial,  O  Lord,  throughout  all  generations. 

14  For  the  Lord  will  judge  his  people, 

And  he  will  repent  himself  concerning  his  servants. 

15  The  idols  of  the  heathen  are  silver  and  gold, 
The  work  of  men's  hands. 


036 


THE  FIFTH  BOOK  OF  PSALMS. 


16  They  have  mouths,  but  they  speak  not ; 
Eyes  have  they,  but  they  see  not ; 

17  They  have  ears,  but  they  hear  not ; 
Neither  is  there  any  breath  in  their  mouths. 

18  They  that  make  them  are  like  unto  them : 
So  is  every  one  that  trusteth  in  them. 

19  Bless  the  Lord,  O  house  of  Israel : 
Bless  the  Lord,  O  house  of  Aaron; 

20  Bless  the  Lord,  O  house  of  Levi : 

Ye  that  fear  the  Lord,  bless  the  Lord 

21  Blessed  be  the  Lord  out  of  Zion, 
Which  dwelleth  at  Jerusalem. 
Praise  ye  the  Lord. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — An  exhortation 
to  praise  the  name  of  Jehovah,  addressed  to  His 
servants  who  stand  in  the  sanctuary  and  its 
courts  prepared  for  His  worship  (vers.  1,  2). 
Such  praise  is  a  pleasant  employment,  and  one 
befitting  the  People  of  Jehovah's  choice  and  in- 
heritance (vers.  3,  4).  For  Jehovah  hath  made 
Himself  known  as  the  great  God  and  Lord  by 
mighty  deeds  in  the  realm  of  nature  (vers.  5-7), 
and  in  history,  specially  in  leading  His  people 
forth  from  Egypt  (vers.  8,  9)  and  into  the  Pro- 
mised Land  (vers.  10-12),  and,  in  His  helpful 
and  saving  power,  proves  Himself  to  His  people, 
who  transmit  His  memory  to  all  generations  upon 
the  ground  of  His  self-revelation  (vers.  13,  14), 
to  be  the  Living  God  as  contrasted  with  worth- 
less idols  and  their  powerless  worshippers  (vers. 
15-18).  Finally  a  repeated  exhortation  to  the 
whole  house  of  Israel,  in  all  the  classes  of  all  its 
members,  to  praise  Jehovah,  passes  over  into 
the  hymn  of  praise  itself  (vers.  19-21). 

This  Psalm  is  indisputably  one  of  the  latest  in 
the  Psalter;  for  it  is  almost  wholly  composed  of 
passages  taken  from  other  Psalms,  and  inter- 
woveu  with  allusions  to  the  law  and  the  pro- 
phets. The  beginning,  ver.  1,  is  from  Psalm 
cxxxiv.  1,  enlarged  by  an  allusion  to  Ps.  cxvi.  19, 
or  xcii.  14.  Ver.  3  points  to  Ps.  cxlvii.  1,  comp. 
Prov.  xxii.  18,  from  which  it  becomes  manifest 
that  the  subject  is  not  Jehovah  (Hupfeld).  but 
either  His  name,  as  in  Ps.  liv.  8  (Sept.,  Chald., 
Jerome,  Luther,  Hitzig),  or  His  praise  (Del.). 
Ver.  6  is  like  Ps.  cxv.  3.  Ver.  7  is  an  echo  of 
Jer.  x.  13 :  li.  16,  with  an  allusion  to  the  three 
departments  of  creation,  as  in  Ex.  xx.  4.  The 
effects  of  lightning  as  bringing  rain,  as  in  Zech. 
x.  1,  vers.  8  f.,  follows  Ps.   cxxxvi.   10  f.     The 

form:  'IDl'DS,  ver.  9,  is  probably  an  imitation 
of  Ps.  cxvi.  19.  Ver.  10  alludes  to  Deut.  iv.  38, 
and  the  related  passages.  Numb.  vii.  1  ;  ix.  1  ; 
xi.  23  ;  Josh,  xxiii.  9.  Ver.  13  is  from  Ex.  xiii. 
15,  comp.  Ps.  cii.  13,  and  ver.  14  from  Deut. 
xxxii.  36,  comp.  Ps.  xc.  13.  Finally,  vers.  15  f. 
are  taken  with  slight  modifications  from  Ps.  cxv. 
4-11,  comp.  cxviii.  2,  4.  In  the  very  midst  of 
expressions  taken  from  Deut.,  linguistic  indica- 
tions of  a  late  period  suddenly  appear. 

[Delitzsch  :   "  This  Psalm  is  composed  like  a 


piece  of  mosaic.  The  early  Italian  poet  Lucilius 
makes  a  comparison  between  mosaic-work  and 
certain  styles  of  writing:  quam  lepide  lexeis  eom- 
postse  at  tesserulse  omnes, — Ps.  cxxxv.  is  not  the 
first  instance  of  the  employment  of  such  a  style. 
We  have  already  seen  specimens  of  it  in  Pss. 
cvii.  ;  xcviii.  These  Psalms  are  chiefly  com- 
posed of  passages  from  the  second  part  of  Isaiah, 
while  Ps.  cxxxv.  selects  its  tesserulse  from  the 
Law,  the  Prophets,  and  the  Psalms." — J.  F.  M.] 

[Vers.  1,  2.  Hengstenberg:  "  The  hallelujah 
at  the  beginning  announces  in  one  word  the  sub- 
ject of  the  Psalm.  That  by  the  expression  :  the 
servants  of  the  Lord,  the  whole  people  are  to  be 
understood,  and  not  the  priests,  as  in  Ps.  cxxxiv., 
is  rendered  more  evident  from  the  mention  of  the 
courts  in  ver.  2,  and  from  the  conclusion,  vers. 
19,  20,  where  the  whole  of  the  Lord's  servants 
are  distributed  into  their  several  divisions,  priests, 
Levites,  and  believers.  But  the  difference  be- 
tween this  and  Ps.  cxxxiv.  is  of  no  great  moment. 
For  there  the  priests  must  praise  the  Lord  as 
from  the  heart  of  believers  ;  and  that  here,  too, 
the  priests  stand  at  the  head,  is  manifest  from 
ver.  19."— J.  F.  M.] 

Ver.  5  being  introduced  as  supporting  the  ex- 
hortation to  praise  God,  refers  to  the  conviction 
of  the  Psalmist,  xx.  7,  confirmed  by  experience, 
that  the  matter  of  praise  is  most  abundant,  and 
that  the  appeal  drawn  therefrom  is  most  just. 
It.  contains  no  reference  to  the  duty  of  marking 
God's  revelation  in  nature  as  contrasted  with  the 
practice  of  the  heathen,  Romans  i.  19  f.  (Kimchi, 
Calvin). 

Vers.  7-14.  The  end  of  the  earth  does  not 
mean  the  horizon,  the  boundary  line  of  vision 
(Grotius,  Rosen.,  De  Wette),  or  the  sea,  the  limit 
of  the  solid  land  (Kimchi,  Amyrald) ;  but  it  de- 
fines the  earth  as  separate  from  the  heavens 
(Aben  Ezra,  Flaminius,  Hupfeld).  Ver.  7  b. 
probably  does  not  allude  to  any  miraculous  mix- 
ture of  the  opposite  elements,  fire  and  water 
(Kimchi,  Calvin,  Geier,  and  others),  but  to  the 
usual  occurrence  of  lightning  together  with  rain 
in  a  thunder-storm.  [The  rendering  of  ver.  7  c. 
in  E.  V.  would  be  improved  by  the  substitution 
of:  store-houses  for :  treasuries.  Ver.  14.  I'e- 
rowne  :  "  Here  is  the  proof  and  evidence  that 
Jehovah's  name  abideth  for  ever,  that  He  will 
manifest,  as  in  the  past,  so  in  the  future,  His 
righteousness  and  His  mercy  to  Israel." — 
J.  F.  M.] 


PSALM  CXXXVI. 


GG7 


Ver.  21.  It  is  worthy  of  attention  in  the  final 
verse,  that  Zion,  which  elsewhere  designates  the 
seat  of  Jehovah,  from  out  of  which  He  dispenses 
blessing  (Pss.  cxxviii.  5 ;  cxxxiv.  3),  is  men- 
tioned here  as  the  place  from  which  a  blessing 
is  directed  to  Jehovah,  that  is,  the  answer  to 
Jehovah's  blessing  proceeding  from  Zion,  and 
acknowledging  with  praise  that  it  is  a  true  bless- 
ing of  God.  This  corresponds  fully,  however, 
to  the  actual  relations  of  Zion. 

HOMILETICAL   AND   PRACTICAL. 

What  we  know  of  God,  we  are  also  to  utter  in 
the  Church  in  His  presence,  and  to  confess  in  the 
face  of  the  whole  world. — Those  only  can  praise 
the  Lord  aright,  who  know  His  name,  love  His 
honor,  and,  as  God-fearing  men,  trust  to  the  dis- 
posing will  of  the  Eternal. — God's  judgments  in 
the  world  are  deeds  of  deliverance  for  the  people 
of  His  choice. — God  has  chosen  us  to  be  the  peo- 
ple of  His  inheritance,  but  are  we  ever  ready  to 
offer  that,  which  is  due  to  Him  and  becoming  to 
us'? — Idols  can  give  no  help,  and  yet  the  heathen 
cleave  to  them  tenaciously,  even  until  their  cer- 
tain destruction  ;  but  how  often  do  we  suffer 
ourselves  to  be  called  in  vain  to  God's  worship, 
while  that  worship  is  given  to  the  only  good, 
mighty  and  living  God. — God  has  done  so  much 
for  us  that  we  can  never  thank  Him  sufficiently 
for  it ;  but  what  do  we  do  for  Him? — If  we  seri- 
ously believe  that  the  Almighty  Ruler  of  the 
i  niverse  is  our  gracious  God  and  faithful  Father, 
what  need  we  fear  from  the  elements  and  the 
forces  of  the  world  ? 

St.vkke:  Your  election  to  blessedness  is  an 
inestimable  gift  of  God's  mercy,  but  just  fortius 
reason  be  the  more  diligent  to  make  your  calling 
and  election  sure  (2  Peter  i.  10). — Great  benefits 
entail  great  obligations;  if  we  have  been  pur- 
chased by  God  as  His  inheritance,  we  must  not 
live  according  to  our  own  will,  but  the  will  of 
Him  who  died  for  us  and  rose  again. — As  soon 
as  a  man  becomes  small  in  his  own  heart,  God 
becomes  great  there.  In  proportion  as  he  has 
true  humility  in  his  heart,  will  he  have  a  lofty 
regard  for  God  in  his  soul. — God  has  His  power 
in  His  will,  and  His  will  13  all  power,  so  that  it 
can  fail  of  nothing. — Look  around  everywhere, 
go  whither  thou  wilt,  thou  wilt  find  everywhere 
proofs  of  the  Divine  omnipotence  and  wisdom. — 
It  is  a  sign  that  a  man  is  altogether  dead  in  his 
heart,  when  he  can  look  upon  the  heavens  with- 
out rejoicing  that  He  who  created  them  i3  his 


Father,  and  that  his  inheritance  there  is  eternal. 
— The  hearts  of  many  are  still  like  those  of  the 
Egyptians,  first  they  would  see  signs  and  won- 
ders, and  when  they  see  them  they  do  not  be- 
lieve.— Sin  drives  people  from  their  own  land 
and  brings  them  to  misfortune,  with  regard  both 
to  their  temporal  and  spiritual  life. — Be  not  over- 
anxious, dear  soul,  about  the  Christian  Church, 
as  though  it  will  be  quite  extirpated.  No;  as 
God  abides  for  ever,  so  is  He  ever  able  to  pre- 
serve and  proti  ct  His  little  band,  and  to  judge 
its  euemies. — God  does  not  judge  His  people 
otherwise  than  in  mercy. — Satan  easily  urges 
from  one  folly  and  state  of  blindness  to  another, 
the  victims  of  his  delusion. — How  many  are 
like  idol-images,  when  they  have  eyes,  ears  and 
mouths  as  though  they  had  none,  that  is,  when 
they  do  not  use  them  when  and  how  they  should ! 
— God's  praise  is  a  part  of  His  true  fear;  it  can- 
not therefore  be  intermitted  without  sin. — God 
who  once  dwelt  in  Jerusalem,  desires  to  dwell 
in  thy  heart ;  it  shall  be  His  Zion  and  His  Tem- 
ple.    Refuse  it  not  to  Him  (John  xiv.  23). 

Frisch:  I  am  chosen  to  be  God's  inheritance, 
and  therefore  I  cannot  conform  myself  to  the  great 
mass  of  the  world.  I  am  God's  and  not  my  own. 
I  am  a  vessel  of  His  mercy,  alas  for  me  if  I 
should  become  a  vessel  of  His  wrath  !  I  am  an 
instrument  of  His  mercies,  whose  influence  I 
would  have  shed  upon  me.  I  am  His  heir,  a 
joint-heir  with  His  Son  ;  with  this  I  am  satis- 
fied.— Guenther  :  Cast  your  idols  away  from 
your  heart  and  house,  and  you  will  become  a 
priest  of  the  Highest. — Diedricu:  According  to 
a  man's  God,  is  he  himself. — Taube  :  Zion  and 
Jerusalem  are  the  starting-place  and  goal  of  all 
God's  revelations  of  Himself.  They  have  an 
eternal  significance. — L.  Harms:  To  have  a 
living  God,  to  whom  we  can  pray,  is  bliss. 

[Matt.  Henry:  The  reasons  why  we  should 
praise  God:  (1)  because  He  whom  we  are  to 
praise  is  good;  (2)  because  the  work  is  its  own 
wages  ;  (o)  because  of  the  peculiar  privileges 
of  God's  people. — God  is  and  ever  will  be  the 
same  to  His  Church,  a  gracious,  faithful,  and 
wonder-working  God  ;  and  His  Church  is  and 
will  be  the  same  to  Him,  a  thankful,  praising 
people;  and  thus  His  name  endures  for  ever. — 
Bishop  Horne  (vers.  8,  9):  The  objects  of  a 
man's  sin  frequently  become  in  the  end  the  in- 
struments of  his  punishment. — Barnes  :  Who, 
in  reading  this  Psalm,  can  fail  to  catch  the  feel- 
ing of  the  Psalmist,  and  say  amen  and  amen? — 
J.  F.  M.] 


PSALM  CXXXVI. 


0  give  thanks  unto  the  Lord  ;  for  he  is  good : 
For  his  mercy  endurcth  for  ever. 
O  give  thanks  unto  the  God  of  gods  : 
For  his  mercy  endureth  for  ever. 


638 


THE  FIFTH  BOOK  OF  PSALMS. 


3  O  give  thanks  to  the  Lord  of  lords : 
For  his  mercy  endureth  for  ever. 

4  To  him  who  alone  doeth  great  wonders  : 
For  his  mercy  endureth  for  ever. 

5  To  him  that  by  wisdom  made  the  heavens : 
For  his  mercy  endureth  for  ever. 

6  To  him  that  stretched  out  the  earth  above  the  waters : 
For  his  mercy  endureth  for  ever. 

7  To  him  that  made  great  lights  : 
For  his  mercy  endureth  for  ever : 

8  The  sun  to  rule  by  day : 

For  his  mercy  endureth  for  ever : 

9  The  moon  and  stars  to  rule  by  night : 
For  his  mercy  endureth  for  ever. 

10  To  him  that  smote  Egypt  in  their  first-born  : 
For  his  mercy  endureth  for  ever  : 

11  And  brought  out  Israel  from  among  them  : 
For  his  mercy  endureth  for  ever  : 

12  With  a  strong  hand,  and  with  a  stretched  out  arm : 
For  his  mercy  endureth  for  ever. 

13  To  him  which  divided  the  Red  sea  into  parts  : 
For  his  mercy  endureth  for  ever  : 

14  And  made  Israel  to  pass  through  the  midst  of  it : 
For  his  mercy  endureth  for  ever : 
But  overthrew  Pharaoh  and  his  host  in  the  Red  sea  : 
For  his  mercy  endureth  for  ever. 
To  him  which  led  his  people  through  the  wilderness  : 
For  his  mercy  endureth  for  ever. 

17  To  him  which  smote  great  kings  : 
For  his  mercy  endureth  for  ever : 

18  And  slew  famous  kings: 

For  his  mercy  endureth  for  ever  : 

19  Sihon  kiug  of  the  Amorites  : 
For  his  mercy  endureth  for  ever : 
And  Og  the  king  of  Bashan: 
For  his  mercy  endureth  for  ever : 
And  gave  their  land  for  a  heritage  : 
For  his  mercy  endureth  for  ever  : 

22  Even  a  heritage  unto  Israel  his  servant : 
For  his  mercy  endureth  for  ever. 

23  Who  remembered  us  in  our  low  estate : 
For  his  mercy  endureth  for  ever: 

21  And  hath  redeemed  us  from  our  enemies  : 
For  his  mercy  endureth  for  ever. 

25  Who  giveth  food  to  all  flesh  : 
For  his  mercy  endureth  for  ever. 

26  O  give  thanks  unto  the  God  of  heaven : 
For  his  mercy  endureth  for  ever. 


15 


13 


20 
21 


EXEGETICAL  AND   CRITICAL. 

Contents  and  Composition. — This  Psalm  is 
an  exhortation  to  give  thanks  to  Jehovah,  the 
t  rue  God  and  the  real  Lord  of  the  universe,  and  of 
all  its  powers  and  dominions  (vers.  1-3)  who,  by 
mighty  deeds  in  nature,  has  displayed  His  great- 
ness as  the  Creator  of  the  world  (vers.  4-9),  and 
by  deeds  of  deliverance  and  judgment  in  history, 
His  pre-eminence  as  the  Redeemer,  Guide,  and 


Guardian  of  His  people  (vers.  10-25),  for  which 
they  are  to  offer  their  thanksgiving. — It  is  essen- 
tially a  repetition  of  the  foregoing,  with  some  in- 
sertions, full  of  allusions  to  passages  in  Deute- 
ronomy and  the  second  part  of  Isaiah,  and 
adapted  by  antiphonal  arrangement  for  liturgical 
use,  after  the  analogy  of  Exodus  xv.  51  ;  Deut. 
xxvii.  14  f.  For  the  introduction  see  Pss.  cvi. 
and  cxviii.  ;  on  the  name  great  Halltl  applied  to 
it,  see  Ps.  cxiii. 

[The  conjecture  of  Delitzsch  in  his  first  edition 


PSALM  CXXXVI. 


G39 


that  the  Psalm  originally  consisted  of  22 
verses,  corresponding  to  the  number  of  letters 
in  the  Hebrew  alphabet,  vers.  19-22  being  inter- 
polated from  Ps.  cxxxv.,  is  considered  possible 
by  Perowne,  but  is  wisely  withdrawn  by  De- 
litzsch  himself  in  his  last  edition. — Alexander: 
"The  grand  peculiarity  of  form  in  this  Psalm, 
by  which  it  is  distinguished  from  all  others,  is 
the  regular  occurrence  at  the  end  of  every  verse 
of  a  burden  or  refrain,  like  ihe  responses  in  the 
Litany,  but  carried  through  with  still  more  per- 
fect uniformity.  .  .  .  It  has  been  a  favorite  idea 
with  interpreters  that  such  repetitions  necessa- 
rily imply  alternate  or  responsive  choirs.  But 
the  other  indications  of  this  usage  in  the  Psalter 
are  extremely  doubtful,  and  every  exegetical 
condition  may  be  satisfied  by  simply  supposing 
that  the  singers  in  some  cases  answered  their 
own  questions,  and  that  in  others,  as  in  the  case 
before  us,  the  people  united  in  the  burden  or 
chorus,  as  they  were  wont  to  do  in  the  Amen." — 
J.  F.  M.] 

Vers.  2-4.  God  of  gods  is  an  expression  af- 
ter Deut.  x.  17.  It  sets  forth  His  creative  and 
providential  power  by  His  strong  hand  and  His 
outstretched  arm  (Deut.  iv.  34;  v.  15,  compare 
Jer.  xxxii.  21).  The  term  great  (ver.  4),  applied 
to  the  wonders  winch  God  alone  does,  recalls  Ps. 
lxxii.  18  (comp.  lxxxvi.  10. 

Vers.  5-7.  The  term  nj'OijI  (ver.  5),  applied 
to  the  wisdom  which  made  the  world,  is  taken 
from  Prov.  iii.  19  or  Jer.  x.  12.  J7p*l  (ver.  6)  is 
an  epithet  of  God,  Is.  xlii.  5;  xliv.  24,  as  of  Him 
who  spreads  out  the  earth  like  a  plain  upon  the 
waters  or  over  the  waters  (Ex.  xx.  4  ;  Ps.  xxiv. 
2).  [Delitzscii:  "  Because  the  water  is  partly 
visible  and  partly  invisible." — J.  F.  M.]  It  does 
not  mean  :  He  who  makes  firm  (De  Wette).  Else- 
where God  is  called  :  ~\D*=sterneus.  The  plural : 
W~\)H=luces,  for  m'iKD^ftwnina,  occurs  only 
here. 

Vers.  9-15. — The  dominions  (ver.  9)  [the  do- 
minions of  the  night;  E.  V.:  to  rule  the  night] 
do  not  mean  ruling  powers,  but  the  two-fold  ex- 
ercise of  ruling  (Ps.  cxiv.  2);  here  those  of  the 
moon  and  of  the  stars.  In  ver.  13  *KJ1  is  used  of 
the  dividing  of  the  Red  Sea,  as  of  something  cut 
into  two  parts,  Gen.  xv.  17,  instead  of  J.'P3,  Ps. 
lxxviii.  13;  Neh.  ix.  11,  which  follow  Ex.  xiv. 
21.  But  "^J  (ver.  15)  is  the  established  term 
taken  from  Ex.  xiv.  27. 

Ver.  2C. — The  name  God  of  heaven  is,  as  in 
Neh.  i.  4;  ii.  4,  an  appellation  of  God  which 
originated  in  a  late  period.  The  language,  also, 
employed  after  ver.  17  conveys  a  strong  impres- 
sion of  the  same  age.  [Alexander:  "The 
God  of  heaven  is  a  new  description  as  to  form, 
but  substantially  equivalent  to  that  in  Pss.  vii. 
8;  xi.  4;  xiv.  2;  xxxiii.  13,  14."— J.  F.  M.] 

HOMILETICAL   AND   PRACTICAL. 

God  will  have  a  people  in  the  world  which  be- 
longs to  Him  alone  and  serves  Him  ;  for  this  He 
has  created  the  world  and  preserves  it  with  its 
inhabitants. — It  is  well,  in  considering  all  the 
wonderful  works  and  great  deeds  of  God  in  na- 
ture and  history,  to  regard  mercy  as  their  divine 
source:  by  this  we  learn  to  thank  God  most  fer- 


vently and  to  trust  Him  most  firmly. — We  have 
ever  reason  enough  to  praise  God  with  gratitude, 
and  occasion  enough,  also,  as  we  are  so  often 
urged  to  do;  but,  alas!  we  have  not  always  de- 
light in  that  service,  and  too  often  but  little  zeal. 
— God's  power  is  incomparable,  His  wisdom 
boundless,  His  love  infinite.  Alas!  that  men 
begin  so  late  to  know  God  and  cease  so  soon  to 
thank  Him,  that  they  falter  so  much  in  their 
faith,  and  exercise  themselves  so  little  in  the 
obedience  of  love. 

Starke:  God  is  goodness  itself:  therefore  as 
long  as  God  remains,  goodness  remains.  He  is  a 
stronghold  in  distress. — He  who  would  praise 
God's  goodness  worthily  must  have  had  some  ex- 
perience, some  tokens  of  it,  and  have  retained 
them  still  further  in  blissful  enjoyment. — The 
world  ascribes  nothing  to  God's  goodness.  With 
it  everything  depends  upon  fortune;  but  be  thou 
of  a  different  mind.  Let  it  not  so  often  be  said 
in  vain  to  thee:  His  goodness  endureth  forever. 
— The  work  of  creation  is  so  full  of  depths  of 
God's  omnipotence  and  wisdom  that  a  mortal  be- 
comes lost  in  reflecting  upon  it  and  must  take 
His  stand  upon  the  everlasting  goodness  of  God. 
— God  will  perform  in  His  Church  works  which 
supersede  the  laws  of  nature,  rather  than  allow 
her  to  succumb  and  perish  in  her  afflictions. — 
He  who  will  oppose  God's  will,  as  Pharaoh  did, 
need  expect  nothing  else  than  that  the  mighty 
hand  of  God  will  urge  him  on  to  destruction. — 
Whenever  we  eat  a  morsel  of  bread  or  take  a  re- 
viving draught,  we  can  taste  and  see  how  kind 
God  is. — If  God  were  to  portion  out  His  goodness 
to  us  according  to  the  measure  of  our  recogni- 
tion and  acknowledgment  of  it,  it  might  well  not 
linger  with  us  another  hour,  for  no  manifesta- 
tion of  it  comes  to  us  which  we  do  not  sin  away. 
Richter:  God,  while  showing  special  favor 
towards  Israel,  His  chosen  people,  His  first- born, 
is  also  gracious  and  merciful  to  all.  Ha  it  is 
who  has  adapted  and  arranged  the  whole  hea- 
vens for  the  good  of  the  earth  and  of  all  created 
things. — Guenther:  0  that  every  deliverance 
here  below  were  an  earnest  of  the  last  great  de- 
liverance from  the  enemy  of  all  enemies,  and 
that  the  assurance  of  the  children  of  God  were 
unchangeably  firm! — Taube:  It  must  and  will 
be  Israel  that  leads  the  song  of  thanksgiving, 
inspired  by  that  nearer  revelation  given  to  them 
in  the  history  of  redemption,  which  gave  them 
the  key  to  the  knowledge  of  the  works  of  God. 

[Matt.  Henry:  We  are  never  so  earnestly 
called  upon  to  pray  and  repent  as  to  give  thanks. 
For  it  is  the  will  of  God  that  we  should  abound 
most  in  the  most  pleasant  exercises  of  religion, 
in  that  which  is  the  work  of  heaven. — It  is  good 
to  enter  into  the  detail  of  God's  favors,  and  not 
to  view  them  in  the  gross,  and  in  each  instance 
to  observe  and  own  that  God's  mercy  eodureth 
forever. — We  should  trace  each  stream  to  the 
fountain.  This  and  that  particular  mercy  may 
perhaps  endure  for  a  while;  but  the  mercy  that 
is  in  God  endures  forever:  it  is  an  inexhaustibl  s 
fountain. — Bp.  Horne:  How  many  of  those  for 
whom  the  works  of  creation,  providence,  and  re- 
demption have  been  wrought  think  none  of  them 
worthy  their  attention!  Angels  admire  and 
adore  when  man  will  not  deign  to  cast  an  eye  or 
employ  a  thought. — Be  God's  praise  as  universal 


640 


THE  FIFTH  BOOK  OF  PSALMS. 


and  lasting  as  His  mercy! — Scott:  Repetitions, 
disgustful  to  the  fastidious,  are  often  salutary 
and  necessary,  because  we  are  so  prone  to  over- 
look or  forget  the  Lord's  goodness  and  mercy; 
yet  they  convey  a  severe  reproof  and  should 
cause  us  to  unite  humiliation  with  our  gratitude 


to  our  condescending  Instructor. — Barnes  :  Mere 
poroer  might  fill  us  with  dread;  power,  mingled 
with  mercy  and  able  to  carry  out  the  purposes 
of  mercy,  must  lay  the  foundation  for  praise.— 
J.  F.  M.l 


PSALM  CXXXVII. 


1  By  the  rivers  of  Babylon,  there  we  sat  down,  yea,  we  wept, 
When  we  remembered  Zion. 

2  We  hanged  our  harps 

Upon  the  willows  in  the  midst  thereof. 

3  For  there  they  that  carried  us  away  captive  required  of  us 

A  song  ;  and  they  that  wasted  us  required  of  us  mirth,  saying, 
Sing  us  one  of  the  songs  of  Zion. 

4  How  shall  we  sing  the  Lord's  song 
In  a  strange  land  ? 

5  If  I  forget  thee,  O  Jerusalem, 

Let  my  right  hand  forget  her  cunning. 

6  If  I  do  not  remember  thee, 

Let  my  tongue  cleave  to  the  roof  of  my  mouth  ; 
If  I  prefer  not  Jerusalem 
Above  my  chief  joy. 

7  Kemember,  O  Lord,  the  children  of  Edorn  in  the  day  of  Jerusalem; 
Who  said,  Rase  it,  rase  it,  even  to  the  foundation  thereof. 

8  O  daughter  of  Babylon,  who  art  to  be  destroyed  ; 

Happy  shall  he  be,  that  rewardeth  thee  as  thou  hast  served  us. 

9  Happy  shall  he  be,  that  taketh  and  dashetk  thy  little  ones 
Against  the  stones. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — The  poetically- 
gifted  author,  at  one  time  speaking  in  an  elegiac, 
at  another  in  an  epic  strain,  begins  with  a 
mournful  reminiscence  of  the  occasion  when  the 
exiles  were  derisively  invited  by  the  inhabitants 
of  Babylon  to  sing  their  devotional  songs,  and 
could  only  answer  by  silence  (vers.  1-3).  He 
then  makes  the  strongest  assurances  of  his  per- 
sonal attachment  to  Jerusalem,  which  he  ever 
loves  in  faithful  remembrance  and  prefers  to  all 
joys  (vers.  4-6).  Finally,  he  entreats  the  divine 
retributive  judgment  upon  Babylon  and  Edorn 
in  a  tone  of  threatening  and  imprecation  (vers. 
7-9). 

The  time  when  this  despite  was  endured  seems 
still  to  remain  in  lively  remembrance  and  to 
reach  into  the  personal  experience  of  the  Psalm- 


ist (Venema  and  most) ;  and  there  is  no  support 
for  the  assumption  which  connects  the  Psalm 
specially  with  the  dedication  of  the  Second  Tem- 
ple and  the  restoration  of  the  sacred  music  (ilu- 
dinger),  or  for  that  which  discovers  (Hengsten- 
berg)  a  more  definite  indication  of  the  time  in 
ver.  8  (see  the  exposition).  It  would  make  the 
poem  artificial  to  suppose  that  the  longing  of  the 
exiles  was  introduced  merely  as  the  counterpart 
of  that  of  the  poet  himself  who  lived  in  the  Mac- 
cabiean  age  (Hitzig).  The  superscription:  by 
David  (Sept.),  with  the  addition  in  some  Greek 
versions:  by  Jeremiah,  can  be  defended  neither 
by  the  assumption  of  a  prophetical  poem  of  David 
representing  the  feelings  of  Jeremiah  (Geier,  J. 
II.  Michaelis),  nor  by  that  of  a  composition  by 
Jeremiah  after  the  manner  and  model  of  David 
(Du  Pin,  etal.). 

[Perowne  says,  that  there  can  be  no  doubt 
whatever  as  to  the   time   when  the  Psalm   was 


PSALM  CXXXYII. 


fill 


composed.  He  then  says;  "It  expresses  the 
feeling  of  an  exile  who  had  but  just  returned 
from  the  laud  of  his  captivity.  In  all  probability 
the  writer  was  a  Levite  who  had  been  carried 
away  captive  by  the  armies  of  Nebuchadnezzar, 
....  and  was  one  of  the  first,  after  the  edict 
of  Cyras  was  published,  to  return  to  Jerusalem." 
But  for  this  specializing  view  he  does  not  adduce 
the  least  evidence.  Alexander  rejects  the  opi- 
nion of  Hengstenberg  that  the  composition  took 
place  after  the  final  destruction  of  Babylon  by 
Darius  Hystaspis.  It  is  best  to  adhere  to  the 
general  view  mentioned  above. — J.  F.  M.] 

Vers.  1-2. — By  the  rivers  of  Babylon.  Not 
only  the  capital  city  with  the  Euphrates  and  its 
canals  are  here  brought  into  view,  but  the  whole 
Babylonian  territory,  intersected  everywhere  by 
rivers  and  canals.  Ezekiel  also  (i.  8)  and  Daniel 
(viii.  2)  experienced  their  prophetic  visions  on 
the  banks  of  the  Chaboras  and  Eulseus.  These 
surroundings,  moreover,  suggested  the  image  of 
the  willows  upon  which  the  captives  sorrowfully 
hung  their  harps.  This  expression,  if  not  ex- 
actly a  proverbial  one  (Geier,  J.  H.  Michaelis) 
is,  at  all  events,  a  poetical  method  of  referring 
to  the  hushing  of  their  joyful  and  festal  songs, 
especially  those  in  which  the  harp  was  employed 
(Gen.  xxxi.  27;  2  Sam.  vi.  5,  and  frequently  in 
the  Psalms),  and  whose  silence  indicated  public 
misfortune  and  national  grief  (Is.  xxiv.  8;  Ezek. 
xxvi.  13;  Amos  v.  23;  Job  xxx.  31;  Lam.  v. 
14  f ).  The  silent  and  pensive  sitting  among  the 
willows  by  the  side  of  the  gently-flowing  stream 
is  in  admirable  agreement  with  the  feeling  of 
home-sickness.  There  is  no  allusion  to  the  situ- 
ation of  the  Jewish  houses  of  devotion  placed 
near  water  for  the  sake  of  the  ceremonial  lustra- 
tions (Vcnema,  et  al.).  [Alexander:  "It  has 
been  objected  that  the  willow  is  unknown  in  the 
region  once  called  Babylonia,  which  is  said  to 
produce  nothing  but  the  palm-tree.  Some  avoid 
this  difficulty  by  explaining  the  whole  verse  as 
metaphorical,  hanging  up  the  harps  being  a 
figure  for  renouncing  music,  and  willows  being 
suggested  by  the  mention  of  streams,  perhaps 
with  some  allusion  to  associations  connected  with 
this  particular  tree.  It  may  also  be  observed, 
that  extraordinary  changes  have  taken  place  in 
the  vegetable  products,  and  especially  the  trees 
of  certain  countries.  Thus  the  palm-tree,  so 
frequently  referred  to  in  the  Scriptures  and  so 
common  once  that  cities  were  called  after  it.  is 
now  almost  unknown  in  Palestine.'" — Dklitzscii  : 
"The  rU^tf,  whose  boughs  formed  a  part  of  the 

t  T-:  °  * 

Lulab  at  the  Feast  of  Tabernacles  (Lev.  xxiii. 
40),  is  understood  to  mean  the  brook-willow, 
and  in  our  passage  there  is  scarcely  such  a  close 
botanical  distinction  made,  that  the  weeping- 
willow  {saUx  babylonica)  could  not  be  included 
tinder  this  term."  Del.  also  states  that  in  the 
lower,  well-watered  portions  of  Babylonia,  the 
billow  and  viburnum  are  indigenous. — J.  F  M] 
Ver.  3. — The  grief  occasioned  by  their  length- 
ened sojourn  as  captives  in  a  foreign  land  was 
heightened,  on  the  one  hand,  by  their  oppressors 
Usisting  that  they  should  strike  up  some  one  of 
their  sacred  songs,  and,  on  the  other,  by  the  re- 
\ollcction  of  the  blessings  received  in  Jerusalem 
through  these  songs  and  the  celebration  of  God's 
worship  generally.  Nothing  could  supply  their 
41 


place  as  long  as  this  celebration  was  inseparable 
from  the  Temple,  and  God  was  found  there  as 
His  only  dwelling-place  on  earth.  The  singing 
of  sacred  songs  which  were  connected  with  the 
public  worship  of  Jehovah  (2  Chron.  xxix.  27, 
comp.  1  Chron.  xxv.  7),  and  therefore  of  a  litur- 
gical character,  in  a  foreign  country,  was,  how- 
ever, not  contrary  to  the  Law,  but,  under  the 
present  circumstances,  was  opposed  to  religious 
and  moral  feelings.  In  ver.  3  c  joy  [E.  V.  mirth] 
may,  according  to  the  parallelism,  mean  here  the 
expression  of  joy  (Geier),  especially  in  hymns 
of  praise  (Sept.)  and  joyful  songs  (Kosenmuller, 
De  Wotte,  Hengst. ).  But  it  may  also  denote 
merely  the  frame  of  mind  inspiring  such  songs 
(Hupfeld).  [The  translation  in  E.  V.:  They 
that  wasted  us,  follows  the  Sept  ,  Chald.  and 
Syr.  The  word  is  thus  regarded  as  an  Aramaic 
form.  But  no  such  form  exists;  the  one  most 
resembling  it  being  sholal,  which  has  a  passive 
meaning  and  $  instead  of  n.     It   is    therefore 

now  usually  taken  from  T?\  to  howl,  and  trans- 
lated: those  who  made  us  to  cry  out — our  tor- 
turers. The  second  clause  of  the  verse  is  in  E. 
V.  rendered  simply:  a  song.  The  Hebr.  is:  the 
words  of  a  song.  Del.:  "Words  of  the  songs, 
as  portions  or  fragments  of  the  national  treasure 
of  song,  like  T'V'?  farther  on,  which  Rosenmiil- 
ler  correctly  explains:  sacrum  aliqund  cannon  ex 
veteribus  Mis  suis  Sionicis."  Ver.  5.  Perowne  : 
Forget.  Probably  there  is  an  aposiopesis,  or  we 
may  supply  either,  as  E.  V. :  "her  cunning,"  i.  e. 
her  skill  with  the  harp,  or  more  generally  "the 
power  of  motion." — J.  F.  M.] 

Vers.  6,  7. — The  head  of  my  joy  is  the 
highest  joy  (Ex.  xxx.  23;  Song  Sol.  iv.  14). 
[Wordsworth  literally:  "If  I  advance  not 
Jerusalem  above  the  head  of  my  joy.  If  I  set 
not  Jerusalem  as  a  diadem  upon  the  head  of  my 
rejoicing  and  crown  all  my  happiness  with  it." 
J.  F.  M.] — The  Edomites  were  particularly  ac- 
tive in  the  destruction  of  Jerusalem  (Amos  i.  11; 
Joel  iv.  19;  Obad.  10  f),  for  which  they  are 
threatened  with  the  divine  vengeance  (Jer.  xlix. 
7f;  Lam.  iv.  21  f;  Ezek.  xxv.  J2f;  Is.  xxxiv., 
lxiii.  If).  As  the  kindred  of  Israel,  they  were 
still  more  odious  to  them  than  the  Chaldseans 
were,  and  possibly  for  this  reason  are  here  men- 
tioned before  the  latter  (Hupfeld).  [See  Stan- 
ley, Jewish  Church,  ii.,  p.  656,  quoted  by  Pe- 
rowne.  Ver.  lab  should  be  rendered:  Remem- 
ber, Jehovah,  for  the  children  of  Edom,  the  day 
of  Jerusalem.  The  day,  according  to  the  com- 
mon Oriental  usage  of  the  word,  is  the  day  of 
calamity.— J.  F.  M.] 

Ver.  8. — Thou  that  art  destroyed.  It  is 
not  admissible  to  substitute  for  this  rendering: 
thou  who  art  to  be  destroyed  (Theodotion,  Amy- 
raid,  J.  H.  Michaelis,  et  at.),  or:  thou  destroyer 
(Rosenm.,  De  Wette),  or :  thou  murderess  (Ilit- 
zig),  or:  robber  (Syr.,  Chald.,  Symmach':-  . 
The  form,  according  to  the  existing  pointing,  is 
the  pass,  part.,  and  therefore  means:  va 
(Jerome).  From  this  it  does  not  follow,  that 
there  is  an  allusion  here  to  the  second  capture 
of  Babylon  by  Darius  (Hengst.),  which  was  the 
only  one  that  could  be  connected  with  a  real  de- 
struction. For  the  object  addressed  is  the 
daughter  of  Babel,  i.  e.,  her  population,  and  the 


G42 


THE  FIFTH  BOOK  OF  PSALMS. 


process  of  destruction,  already  begun,  is  repre- 
sented in  the  following  wish  as  still  to  be  com- 
pleted before  the  final  destruction  can  take  place. 
It  is  therefore  also  unsuitable  to  assume,  with 
some  expositors,  that  in  this  expression  that 
event  is  prophetically  represented  as  having  ac- 
tually taken  place.  It  is  threatened  against  the 
Babylonians  in  Is.  xiii.  16  f,  also,  that  their  chil- 
dren shall  be  dashed  to  pieces.  The  custom  was 
not  unknown  to  antiquity  generally,  comp.  Ho- 
mer, Iliad  xxii.  63;  xxiv.  732,  nor  to  the  Israel- 
ites (2  Kings  vi.  12;  Hos.  x.  14;  xiv.  1;  Nahum 
iii.  10).  No  new  generation  is  to  be  permitted 
to  raise  from  her  ruins  the  shattered  world- 
power  (Is.  xiv.  21  f). 

HOMILETTCAL   AND   PRACTICAL. 

There  is  a  sorrow  which  becomes  the  pious 
and  is  pleasing  to  God,  even  though  the  world 
does  not  understand  it. — No  earthly  calamity,  no 
worldly  pleasure,  no  allurement  of  men,  should 
make  us  forget  that  which  we  have  received  from 
God  as  members  of  His  people,  or  what  we  have 
still  to  expect  from  Him,  or  what,  for  these  rea- 
sons it  is  due  to  Him,  to  ourselves,  and  to  the 
Church,  that  we  should  leave  undone  as  well  as 
perform. — It  is  well  for  us  if  we  do  not  begin  to 
prize  and  love  the  highest  blessings  of  life  only 
when  we  are  in  danger  of  losing  them  ! 

Starke  :  Rememberyour  blessings  with  hearty 
thanksgiving  to  God  while  you  have  them,  lest 
they  be  taken  from  you  for  your  ingratitude. — 
Many  a  one  hungers  and  thirsts  in  captivity  for 
the  nourishment  of  the  Divine  word,  to  whom  it 
was  once  distasteful  when  he  had  more  abundant 
opportunities  of  listening  to  it. — A  true  Chris- 
tian cannot  rightly  ridicule  the  word  of  God,  or 
quote  sacred  songs  or  Scripture  phrases  in  jest. 
— A  Christian  cannot  be  truly  joyful  in  this 
world,  for  here  he  is  not  at  home,  but  in  a  strange 
land;  his  Fatherland  is  above,  in  heaven. — No 
place,  no  country,  no  tyrant,  no  imprisonment, 
no  created  object  whatever  can  sever  from  Christ 


the  citizen  of  the  spiritual  Zion. — Citizenship  in 
the  heavenly  Jerusalem,  compared  to  which 
everything  which  this  world  can  give  is  only  a 
shadow,  must  be  the  chief  joy  of  a  believer. — 
God's  punishment  awaits  not  only  those  who 
make  actual  assaults  upon  His  Church,  but  also 
those  who  by  counselling,  conniving,  and  in- 
citing, become  partakers  of  other  men's  sins. 

Arndt  :  It  is  the  highest  joy  and  delight  of  a 
true  Christian  to  know,  to  extol,  and  to  praise 
God,  and  to  be  in  the  society  and  citizenship  of 
the  heavenly  Jerusalem. — Frisch:  We  should 
ever  have  before  our  eyes  the  Lord  of  all  lords, 
and  never  let  dishonor  be  done  to  His  name. — 
Diedrich:  He  who  loves  only  the  new  nature, 
hates  the  old,  and  wishes  his  destruction. — 
Taube  :  The  deep  sorrow  of  God's  people  in  Ba- 
bylon ;  their  ardent  zeal  of  love  for  Zion;  their 
holy  zeal  of  vengeance  against  Edom  and  Ba- 
bylon. 

[Matt.  Henry:  It  argues  a  base  and  sordid 
spirit  to  upbraid  those  who  are  in  distress,  either 
with  their  former  joys  or  present  griefs,  or  to 
challenge  those  to  be  merry  whom  we  know  are 
out  of  time  for  it;  this  is  adding  affliction  to  the 
afflicted. — We  must  not  serve  common  mirth, 
much  less  profane  mirth,  with  anything  that  is 
appropriated  to  God,  who  is  sometimes  to  be  ho- 
nored by  a  religious  silence  as  well  as  by  reli- 
gious speaking. — The  destruction  of  Babylon:  (1) 
a  just  destruction;  (2)  an  utter  destruction;  (3) 
a  destruction  which  should  reflect  honor  upon 
the  instruments  of  it. — The  fall  of  the  New  Tes- 
tament Babylon  will  be  the  triumph  of  all  the 
saints. — Bp.  Horne:  The  hope  of  a  return  to 
Thee  is  my  only  comfort  in  this  vale  of  tears, 
where  I  am  and  will  be  a  mourner  until  my  cap- 
tivity be  brought  back,  and  my  sorrow  be  turned 
into  joy. — Barnes:  When  the  joy  of  religion  is 
sacrificed  for  the  joy  of  the  world,  it  proves  that 
there  is  no  true  piety  in  the  soul.  Religion,  if 
it  exists  at  all,  will  always  be  supreme. — J. 
F.  M.] 


PSALM  CXXXVIII. 


A  Psalm  of  David. 

I  will  praise  thee  with  my  whole  heart: 
Before  the  gods  will  I  sing  praise  unto  thee, 

2  I  will  worship  toward  thy  holy  temple, 

And  praise  thy  name  for  thy  loving-kindness  and  for  thy  truth 
For  thou  hast  magnified  thy  word  above  all  thy  name. 

3  In  the  day  when  I  cried  thou  answeredst  me 
And  strengthenedst  me  with  strength  in  my  soul. 

4  All  the  kings  of  the  earth  shall  praise  thee,  O  Lord, 
When  they  hear  the  words  of  thy  mouth. 


PSALM  CXXXVIII. 


G43 


5  Yea,  they  shall  sing  in  the  ways  of  the  Lord: 
For  great  is  the  glory  of  the  Lord. 

6  Though  the  Lord  be  high,  yet  hath  he  respect  unto  the  lowly  : 
But  the  proud  he  knoweth  afar  off. 

7  Though  I  walk  in  the  midst  of  trouble,  thou  wilt  revive  me : 

Thou  shalt  stretch  forth  thine  hand  against  the  wrath  of  mine  enemies, 
And  thy  right  hand  shall  save  me. 

8  The  Lord  will  perfect  that  which  concerneth  me: 
Thy  mercy,  O  Lord,  endureth  for  ever: 
Forsake  not  the  works  of  thine  own  hands. 


EXEGETICAL  AND   CRITICAL 

Contents  and  Composition. — This  Psalm  con- 
sists of  three  strophes,  moved  by  three  closely 
connected  thoughts  :  First,  a  vow  is  made  by  the 
Psalmist  that  he  will  praise  God  thankfully  in 
His  Church,  for  a  great  deed  done  for  him  in  an- 
swer to  prayer,  by  which  a  distinct  promise  pre- 
viously given  had  been  still  more  glorified  (vers. 
1-3).  Next  he  predicts  that  all  the  kings  of  the 
earth,  upon  hearing  of  this,  would  thank  the 
living  God  of  Revelation  for  it,  and  would  extol 
the  ways  of  this  exalted  God  and  His  glory,  as 
made  known  in  the  manner  in  which  He  regards 
both  the  abased  and  the  proud  (vers.  4-G).  Fi- 
nally :  he  utters  his  assurance  of  the  Divine  help 
in  time  of  need  and  against  the  anger  of  His 
foes,  as  the  completion  of  the  gracious  work  be- 
gun for  him  by  God  (vers.  7,  8) 

This  creates  the  impression  that  both  the  per- 
son and  the  experiences  of  the  Psalmist  were  de- 
serving of  pub  lie  attention,  and  had  enlisted  it. 
It  is  further  to  be  inferred  that  these  conditions 
stand  in  connection  with  Divine  promise  and  its 
fulfilment,  exceeding  all  expectation,  by  Divine 
action,  and  consequently  in  connection  with  the 
history  of  redemption.  It  appears,  still  further, 
that  these  relations  had  a  significance  extending 
beyond  the  person  of  the  Psalmist  to  the  history 
of  his  kingdom,  and  beyond  particular  interests 
to  those  of  the  world.  And  it  is  manifest,  lastly, 
that  all  that  had  already  taken  place  was,  on 
God's  part,  but  the  beginning  of  a  plan  and 
course  of  working  carried  forwards  with  the  cer- 
tainty of  fulfilment  by  the  performance  of  deeds 
of  mercy.  Consequently  the  Psalm  bears  aprophe- 
tico-tnessianic  character.  How  much  its  several 
features  are  appropriate  to  David,  his  experi- 
ences, and  his  position  in  the  history  of  religion, 
dors  not,  after  our  previous  attempts  to  unfold 
them,  require  any  special  proof  here.  We  there- 
fore refer  this  Psalm  not  to  Johannes  Hyrcanus, 
(Hitzig),  but  to  David,  who  is  named  in  the  su- 
perscription, and  with  whose  Psalms  many  ex- 
pressions are  found  to  have  points  of  coincidence. 
We  are  also  of  the  opinion  that  it  was  not  writ- 
ten by  an  unknown  person  who  had  David's 
Psalms  in  mind,  and  uttered  it  as  if  from  David's 
personality,  being  a  picture  taken  from  2  Sam. 
vii.  (Delitzsch);  but  that  it  had  David  himself 
for  its  author,  and  that  it  was  composed  %vhen 
he,  after  a  victorious  warfare,  and  elevated  with 
the  sense  of  his  great  destiny,  did  yet  with  hu- 
mility give  God  the  glory,  and  formed  the  pur- 
pose of  building  for  Him  a  Temple  instead  of 


the  Tabernacle  upon  Zion  (Hengstcnberg).  It  is 
uncertain  whether  the  addition  to  the  superscrip- 
tion in  the  Sept.  and  Vulg. :  ofHaggai  and  Ze- 
cliariah,  would  refer  the  present  recension  of 
the  Text  to  the  prophets  named  (KShler,  Haffjai, 
p.  33).  These  and  the  similar  additions  in  other 
Psalms  show,  at  all  events,  that  in  the  opinion  of 
the  Seventy,  the  Psalm  collection  was  not  com- 
pleted later  than  the  time  of  Nehemiah  (De- 
litzsch). 

[ITengstenberg:  "  The  Psalm  belongs  to  that 
chain  of  Davidic  Psalms  which  was  called  forth 
by  the  promise  in  2  Sam.  vii.,  and  which  rest 
upon  it:  Pss.  xviii.,  xxi.,  lxi.,  ci.-ciii.,  ex.  Comp. 
Pss.  lxxii.,  lxxxix.,  exxxii.  That  the  promise 
here  celebrated  is  no  other  than  that,  is  as  clear 
as  day.  Here  as  well  as  there  the  suliject 
handled  has  respect  to  a  blessing  of  surpassing 
greatness.  Further,  here  as  well  as  there,  we 
have  to  do,  not  with  a  particular  blessing,  but 
with  a  chain  of  blessings  reaching  even  to  eter- 
nity, ver.  8.  Finally,  the  promise  lias  here  the 
same  subject  as  there.  If  the  Psalm  refers  to 
the  promise  in  2  Sam.  vii.,  there  can  bo  no  doubt 
of  the  correctness  of  the  superscription  which 
assigns  it  to  David.  For  he  on  whom  the  pro- 
mise has  been  cotiferred,  himself  stands  forth  as 
the  speaker.  There  is  a  proof  also  that  the  au- 
thor was  David,  in  the  union,  so  characteristic 
of  him,  of  bold  courage  (see  especially  ver.  3) 
and  deep  humility  (see  ver.  6).  And  in  proof 
of  the  same  comes,  finally,  the  near  relationship 
in  which  it  stands  to  the  other  Psalms  of  David." 
—J.  F.  M.] 

Ver.  1.  In  presence  of  Elohim. — [E.  V.: 
before  the  gods].  These  words  are  certainly  in- 
tended to  set  forth  the  publicity  and  solemnity 
of  the  praise  rendered  to  Jehovah,  and  probably 
also  the  exultation  proceeding  from  the  joy  of 
victory.  For  in  the  first  place  the  expression  is 
not:  before  the  face  of,  but  TJJ,  which,  with 
the  idea  of  presence,  combines  that  of  the  person 
opposite.  In  the  second  place  Eloltim  does  not 
refer  to  the  angels  (Sept.,  Luth.,  Calv.,  J.  H. 
Michaelis,  Rosenmiiller)  which  is  a  very  rare 
sense  (see  on  Ps.  xxix.  1).  Nor  does  it  desig- 
nate iiod  throned  upon  the  ark  as  parallel  to  the 
sacred  places  of  worship  mentioned  immediately 
thereafter  (Drusius,  Do  Wette,  Ewald,  Olshau- 
sen)  ;  but  either  the  rulers  as  earth-gods  [pow- 
erful ones  of  earth],  Ps.  lxxxii.  1,  comp.  xlv.  7; 
lxxxix.  28;  cxix.  46;  2  Sam.  vii.  9  (Rabbins, 
Flaminius,  Geier,  Bucer,  Clericus,  Delitzsch),  or 
the  gods  of  the  nations  ( Aquila,  Symmachus,  Je- 
rome, Roster,  Hengst.,  Hupf.,  Hitzig),  which  are 


644 


THE  FIFTH  BOOK  OF  PSALMS. 


then  regarded  as  being  able  to  do  nothing  like 
those  things  which  God  does  for  His  own,  and  as 
only  evincing  their,  impotence  to  the  shame  of 
their  worshippers.  [The  last  named  view  is  sup- 
ported by  Perowne  and  Alexander,  and  most 
Engl,  expositors,  and  has,  it  may  be  presumed, 
the  common  consent  of  uncritical  readers.  Words- 
worth and  Noyes  are  undecided  as  to  the  appli- 
cation.— J.  F.  M.] 

Ver.  2.  Thou  hast  magnified  thy  word 
above  all  thy  name. — This  mode  of  expression, 
which  does  not  occur  elsewhere,  has  in  some  cases 
called  forth  very  forced  explanations.  It  gave 
such  offence  to  Clericus  that  this  learned  critic 
preferred,  in  place  of  ^Vf,  to  read  JJ,D^,  as  in 
Ps.  viii.  4:  thy  heavens  (comp.  cviii.  5;  cxiii. 
4 ;  cxix.  89).    But  the  sentence  is  not.  so  distorted 

(Hupfeld)  that  a  transposition  of  ?3~l)l  must  be 
resorted  to  (Kimchi),  giving  the  sense:  Thy 
name  above  all  Thy  word,  i.  e.,  Thou  hast  glori- 
fied it  above  all  promises.  It  is  certainly  inad- 
missible to  translate:  Thou  hast  glorified  thy 
name  above  all  through  Thy  word  (Luth.,  Cal- 
vin), or:  according  to  Thy  word  (Venema)  or: 
and  Thy  word'(Flaminius,    Doderlein),   even  if 

the  pointing  12  7j?  be  chosen.  But  if  we  do  not 
disallow  so  sweepingly  as  Hupfeld  has  done  the 
historical  allusions,  it  becomes  no  arbitrary  limi- 
tation, but  an  interpretation  consistent  with 
those  events,  to  understand  this  passage  not  to 
relate  to  the  totality  of  all  the  possible  names  of 
God,  or  to  His  revelation  of  His  nature,  but  to 
everything  by  which  He  had  hitherto  made  for 
Himself  a  name  and  established  a  memorial,  and 
that  not  to  the  word  of  God  generally,  but  to  a 
special  promise.  Tbere  remain  then  only  two 
points  undecided  :  first,  whether  this  promise  is 
to  be  regarded  as  the  one  celebrated  in  2  Sam. 
vii.,  or  as  another  also  historically  and  religi- 
ously significant;  secondly,  whether  the  exalting, 
glorifying,  and  magnifying  relates  to  this  pro- 
mise as  such  (Hengstenberg,  Delitzsch)  or  to  its 
fulfilment  (Geier,  J.  H.  Michaelis,  Koster,  Ols- 
hausen,  Ewald,  Hitzig).  Since  the  giving  of 
such  a  promise  is  also  a  great  deed  on  the  part 
of  God,  no  decision  can  be  arrived  at  from  the 
word  itself,  which,  besides,  occurs  in  different 
applications  in  the  prophecy  in  2  Sam.  vii.  Nor 
is  there  more  light  thrown  on  the  question  by  the 
following  sentences  viewed  separately.  But  if 
we  view  the  whole  Psalm  as  a  unit,  and  in  the 
light  of  2  Sam.  vii.,  then  the  reference  to  the 
promise  sought  for  is  readily  perceived.  This 
promise  of  the  eternal  dominion  of  David's  fa- 
mily is  then  in  ver.  3  declared  by  him  to  be  the 
Divine  answer  to  his  prayer  (Hengstenberg)  Ps. 
xxi.  3,  5;  lxi.  6;  and  has  filled  his  soul  with 
lofty  courage  and  strength  in  reliance  upon  God's 
word  (Ps.  xviii.  30),  of  whose  efficiency  he  had 
already  during  his  life  experienced  so  very  many 
proofs.  [Translate  ver.  3  6.'  Thou  hast  made 
me  courageous  in  my  soul  with  strength. — J. 
F.  M.] 

Vers.  4-6.  The  words  of  the  mouth  of  Jehovah 
(ver.  4)  are  thus  not  God's  word  in  general  (Hup- 
feld) nor,  specially,  the  Gospel  after  the  inter- 
vening fulfilment  (many  of  the  older  expositors) 
but  this    promise  itself,  both  before  and  after 


its  fulfilment,  which  is  here  viewed  as  one  that 
is  in  course  of  actual  realization  through  God's 
guiding  and  disposing  power.  For  the  ways  of 
God  (ver.  5)  are  not  the  commands  according  to 
which,  or  the  ways  in  which,  the  converted 
kings  of  the  Gentile  world  walk,  (Hengstenberg 
after  the  older  expositors),  but  the  dealings  of 
God  which  will  form  the  subject  of  even  their 
praise  (Chald.,  Syr.,  and  most).  [Translate 
ver.  5  :  They  shall  sing  of  the  ways,  etc.  Ver.  6. 
Perowne  :  He  knoweth  afar  off.  This  is  the  only 
proper  rendering  of  the  clause  ;  but  the  expres- 
sion is  somewhat  remarkable.  (1).  It  has  been 
explained  by  reference  to  cxxxix.  2,  which  would 
mean,  God  knows  (observes)  the  proud,  distant 
as  they  may  think  themselves  to  be  from  His  con- 
trol. (2).  But  it  seems  rather  to  mean,  God 
knows  (regards)  them  only  at  a  distance,  does 
not  admit  them  into  His  fellowship;  He  does  not 
'  see '  them  as  He  seeth  the  humble.  (3).  Or 
it  would  be  possible  to  explain :  He  knows  them 
so  as  to  keep  them  at  a  distance." — J.  F.  M.] 

Ver.  8.  The  works  of  God's  hands,  from  which 
God  will  not  cease,  and  in  whose  performance  He 
will  not  remit  His  working,  are  the  historical 
acts  and  provisions  of'His  gracious  working  and 
disposing.  To  those  belong  also  even  the  eleva- 
tion of  David  to  the  kingdom  from  a  low  posi- 
tion, his  deliverance  from  the  persecutions  of 
Saul  and  the  like  proud  enemies,  and  the  gift  of 

a  blessed  posterity.  The  word  /X  in  the  last 
line,  expressing  denial,  indicates  the  inward 
emotion,  the  subjective  interest  felt  by  the 
speaker. 

HOMILETICAL  AND   PRACTICAL. 

With  us  men  everything  is  piece-work,  but 
God  lets  nothing  be  half  done.  He  fulfils  His 
purposes  completely. — Alas  how  hard  it  is  to 
find  pleasure  in  God's  ways,  in  those  which  His 
law  enjoins  upon  us,  and  in  those  in  which  His 
hand  leads  us! — The  conversion  of  the  world  a3 
the  gracious  work  of  God  and  the  believing  hope 
of  His  servants. 

Luther  :  Christ's  ruling  is  to  sit  on  high 
and  to  help  the  abased. 

Starke  :  The  less  we  pray,  the  more  unskilful 
we  become  in  prayer,  the  more  are  our  hearts 
filled  with  vain,  worldly  thoughts,  and  the  less 
inclination  do  we  discover  in  ourselves  to  pray 
and  praise. — Up,  dear  soul,  what  though  thou 
hast  once  complained  like  Israel?  Ps.  cxxxvii.  1, 
sing  now  once  more  a  song  of  joy  to  the  Lord  ; 
thou  hast  been  pressed  also  like  a  grape,  give 
forth  thy  sweet  juice. — He  who  undismayed  con- 
fesses Jesus  before  the  mighty  of  the  earth,  and 
has  thus  fixed  his  hope  in  God,  has  then  sung  a 
hymn  of  praise  before  the  gods. — Goodness  and 
faithfulness  are  the  foundations  of  our  faith  ; 
goodness  has  won  salvation  and  blessedness  for 
us  poor  sinners,  and  faithfulness  preserves  us  in 
the  enjoyment  of  them. — None  know  how  much 
the  prayer  for  spiritual  strength  can  give,  but 
those  who  have  experienced  it. — Lowliness  and 
humility  are  the  court-dress  of  God  ;  He  who 
wears  them  will  please  Him  well. — The  more 
highly  man  exalts  himself  the  further  he  departs 
from  God.  How  many  of  the  proud  have  found 
that  out  to   their   cost ! — God   changes   not  in 


PSALM  CXXXIX. 


645 


goodness  and  faithfulness,  how  great  soever  dis- 
tress and  afflictions  may  be. — The  life  of  believers 
is  like  an  unsafe  road,  which  is  infested  every- 
where with  robbers  and  murderers. — But  let  not 
your  courage  fail,  God  needs  only  to  stretch  out 
His  hand  and  they  are  beaten  back,  while  we  are 
saved. — He  who  knowsnosorrow  will  not  receive 
God's  strength.  It  is  not  until  we  suffer  that  we 
know  how  God  revives  and  saves. — As  a  good 
artificer  does  not  leave  his  work  until  he  has 
finished  and  completed  it,  so  will  God  carry  on 
His  work  begun  in  thee,  until  the  day  of  Jesus 
Christ.     Entrust  that  to  Hiin. 

Frisch  :  God  gives  Himself  fully  to  us  men; 
it  is  therefore  just  that  we,  in  return,  should 
yield  up  our  whole  heart  to  His  service  and  glory. 
God  bestows  upon  us  not  only  domestic  but  pub- 
lic good  ;  then  again,  it  is  right  and  just  that 
we  should  praise  Him  not  only  in  the  silence  of 
our  hearts,  but  in  public,  and  before  all  the 
world. — Guexther:  From  faith,  love;  in  love 
the  true  thanksgiving. — He  who  does  not  expe- 
rience in  himself  what  a  daily  answer  to  prayer 
brings  with  it,  does  not  believe  it ;  and  he  who 
will  not  make  trial  of  it  with  Christ,  does  not 
experience  it. — T.vuue:  The  Lord  will  complete 
for  me  !  That  is  the  most  beautiful  and  profound 


expression  of  faith,  the  joyous  exhibition  of  the 
title-deed  of  the  great  inheritance. 

[Matt.  Henrt:  Christ  is  our  Temple,  and  to- 
wards Him  we  must  look  with  an  eye  of  faith,  as 
the  Mediator  between  God  and  man,  in  all  our 
praises  of  Him. — The  Psalmist  had  been  in  af- 
fliction and  remembers  with  thankfulness:  (1) 
the  sweet  communion  he  then  had  with  God;  (2; 
sweet  communication  he  then  had  from  God. — If 
God  give  us  strength  in  our  souls  to  bear  the 
burdens,  resist  the  temptations,  and  do  tho  duties 
of  an  afflicted  state  ;  if  He  strengthen  us  to 
keep  hold  of  Himself  by  faith,  to  maintain  the 
peace  of  our  own  minds,  and  to  wait  patiently 
for  the  issue,  we  must  own  that  He  hath  an- 
swered us,  and  are  bound  to  be  thankful. — Those 
that  walk  in  the  ways  of  God,  have  reason  to 
sing  in  those  ways. — Scott:  In  performing  His 
promises  God  more  magnifies  His  perfections 
than  in  all  His  other  works  ;  of  which  He  has  ' 
given  us  an  illustrious  specimen  and  earnest  in 
sending  the  promised  Saviour. — Barnes  :  Prayer 
is  one  of  the  means — and  an  essential  means — 
by  which  the  saints  are  to  be  kept  unto  salva- 
tion. The  doctrine  of  the  "  perseverance  of  the 
saints"  is  not  inconsistent  with  prayer,  but  ra- 
ther prompts  to  it. — J.  F.  M.] 


PSALM  CXXXIX. 

To  the  chief  Musician,  A  Psalm  of  David. 

0  Lord,  thou  hast  searched  me,  and  known  me. 

2  Thou  knowest  my  downsitting  and  mine  uprising  ; 
Thou  understandest  my  thought  afar  off. 

3  Thou  compassest  my  path  and  my  lying  down, 
And  art  acquainted  with  all  my  ways. 

4  For  there  is  not  a  word  in  my  tongue, 

But,  lo,  O  Loud,  thou  knowest  it  altogether. 

5  Thou  hast  beset  me  behind  and  before, 
And  laid  thine  hand  upon  me. 

6  Such  knowledge  is  too  wonderful  for  me : 
It  is  high,  I  cannot  attain  unto  it. 

7  Whither  shall  I  go  from  thy  Spirit? 

Or  whither  shall  I  flee  from  thy  presence  ? 

8  If  I  ascend  up  into  heaven,  thou  art  there  : 

If  I  make  my  bed  in  hell,  behold,  thou  art  there. 

9  If  I  take  the  wiugs  of  the  morning, 

And  dwell  in  the  uttermost  parts  of  the  sea; 

10  Even  there  shall  thy  hand  lead  me, 
And  thy  right  hand  shall  hold  me. 

11  If  I  say,  Surely  the  darkness  shall  cover  me; 
Even  the  night  shall  be  light  about  me. 

12  Yea,  the  darkness  hideth  not  from  thee  ; 
But  the  night  shineth  as  the  day  : 

The  darkness  and  the  light  are  both  alike  to  thee. 


646 


THE  FIFTH  BOOK  OF  PSALMS. 


13  For  thou  hast  possessed  my  reins  : 

Thou  hast  covered  me  iu  my  mother's  womb. 

14  I  will  praise  thee ;  for  I  am  fearfully  and  wonderfully  made 
Marvellous  are  thy  works  ; 

And  that  my  soul  knoweth  right  well. 

15  My  substance  was  not  hid  from  thee, 
When  I  was  made  in  secret, 

And  curiously  wrought  in  the  lowest  parts  of  the  earth. 

16  Thine  eyes  did  see  my  substance,  yet  being  unperfect ; 
And  in  thy  book  all  my  members  were  written, 
Which  in  continuance  were  fashioned, 

When  as  yet  there  was  none  of  them. 

17  How  precious  also  are  thy  thoughts  unto  me,  O  God ! 
How  great  is  the  sum  of  them ! 

18  If  I  should  count  them,  they  are  more  in  number  than  the  sand : 
When  I  awake,  I  am  still  with  thee. 


19  Surely  thou  wilt  slay  the  wicked,  O  God : 
Depart  from  me  therefore,  ye  bloody  men 

20  For  they  speak  against  thee  wickedly, 
And  thine  enemies  take  thy  name  in  vain. 
Do  not  I  hate  them,  O  Lord,  that  hate  thee  ? 
And  am  not  I  grieved  with  those  that  rise  up  against  thee? 
I  hate  them  with  perfect  hatred : 

I  count  them  mine  enemies. 

23  Search  me,  O  God,  and  know  my  heart : 
Try  me,  and  know  my  thoughts  : 

24  And  see  if  there  be  any  wicked  way  in  me, 
And  lead  me  in  the  way  everlasting. 


21 


22 


EXEGETICAL   AND  CRITICAL. 

Contents  and  Composition. — The  depth  of 
religious  feeling,  the  weigktiness  of  thought,  and 
the  force  and  beauty  of  expression,  which  char- 
acterize this  Psalm,  may  be  readily  acknowledged 
without  praising  it,  in  an  excess  of  admiration, 
as  the  crown  of  Psalm-poetry  (Aben  Ezra).  On 
account  of  some  words  and  word-forms  incon- 
testably  Aramaic,  the  correctness  of  the  super- 
scription is  brought  into  question,  and  the  com- 
position of  this  poem,  which  otherwise  might 
well  be  justly  held  as  David's,  must,  on  linguistic 
grounds,  be  assigned  to  a  period  subsequent  to 
the  exile.  The  Cod.  Alex,  of  the  Sept.  has  also 
the  addition :  of  Zechariah,  and  besides,  by  a 
second  hand  :  in  the  Diaspora. 

[Few  of  the  German  commentators  hold  to  a 
Davidic  authorship.  Ewald,  Hupfeld  and  Del. 
pronounce  against  it  for  the  reasons  cited  above. 
Hengstenberg  clings  to  it  firmly,  and  accounts 
for  the  Aramaisms  as  he  does  in  Pss.  vi.,  xvii., 
xviii.,  by  supposing  that  the  Psalmist  "  pene- 
trated by  the  loftiness  of  his  subject,  shuns  also 
in  the  form  what  is  of  common  and  daily  use." 
He  also  remarks  that  a  late  writer  could  have  no 
motive  for  prefixing  the  formula  :  "  to  the  chief 
musician."  Perowne  seems  inclined  to  the 
opinion  of  a  late  origin,  but  in  this  he  may  have 
been  influenced  by  his  erroneous  supposition 
that  in  the  Hebrew  the  Psalm  is  anonymous, 
which  error  he  repeats  in  his  last  edition.  He 
however  feels  the  force  of  the  view  that  linguistic 


anomalies  may  be  due  to  the  use  of  anothei 
dialect  within  Palestine.  The  English  commen- 
tators generally  are  unwilling  to  give  up  the  Da- 
vidic authorship. — J.  F.  M.] 

There  are  four  clearly  distinguishable  strophes, 
each  consisting  of  six  verses,  although  the  latter 
are  not  all  of  equal  length.  The  Psalmist  de- 
clares his  persuasion  that  he  is  intimately  and 
completely  scanned  and  proved  by  Jehovah,  the 
omniscient  God  (vers.  1-6),  that  he  is  surrounded 
by  His  illuminating  presence,  as  the  omnipresent 
God  (vers.  7-12),  that  he  is  perfectly  known  and 
understood  by  Him  as  his  almighty  and  eternal 
Creator  (vers.  (13-18),  and  feeling  this  pro- 
foundly and  truly,  is  thereby  admonished  and 
comforted.  Then,  after  strong  asseverations  of 
his  abhorrence  of  men  who  act  wickedly  against 
God  and  are  thus  deserving  of  punishment,  he 
prays  that  he  may  be  preserved  from  self-decep- 
tion by  the  revelation  of  the  true  condition  of  his 
soul,  and  that  he  may  be  led  in  the  way  which 
excludes  the  danger  of  destruction  (vers.  19-24). 

[Perowne  :  "  Nowhere  are  the  great  attri- 
butes of  God — His  omniscience,  His  omnipre- 
sence, His  omnipotence — set  forth  so  strikingly 
as  they  are  in  this  magnificent  Psalm.  Nowhere 
is  there  a  more  overwhelming  sense  of  the  fact 
that  man  is  beset  and  compassed  about  by  God, 
pervaded  by  His  Spirit,  and  unable  to  take  a 
step  without  His  control;  and  yet  nowhere  is 
there  a  more  emphatic  assertion  of  the  person- 
ality of  man  as  distinct  from,  not  absorbed  in, 
the  Deity.  This  is  no  pantheistic  speculation. 
Man  is  here  the  workmanship  of  God,  and  stands 


PSALM  CXXXIX. 


6i't 


in  the  presence  and  under  the  eye  of  Him  who  is 
his  Judge.  The  power  of  conscience,  the  sense 
of  sin  and  responsibility,  are  felt  and  acknow- 
ledged, and  prayer  is  offered  to  One  who  is  not 
only  the  Judge  but  the  Friend  ;  One  who  is  feared 
as  none  else  are  feared  ;  One  who  is  loved  as 
none  else  are  loved." — J.  F.  M.] 

Vers.  1,  2.  And  known.  It  is  scarcely  con- 
ceivable that  no  special  object  is  to  be  under- 
stood here  (Stier,  Kiister,  Hengstenberg).  For 
the  connection  by  vav  conversive  shows  that 
knowing  is  regarded  as  a  consequence  of  search- 
ing, and  it  is  as  natural  to  supply  "me  "  from 
the  preceding  here,  as  it  is  in  Ex.  ii.  25.  The 
word  JH  (ver.  2),  here  is  not  the  familiar  term 
denoting:  a  friend,  but  an  Aramaic  one,  with 
the  signification  :  willing,  wishing,  striving,  and 
also,  as  in  Syriac  and  Arabic:  thinking.  The 
expression  :  afar  off  is,  as  in  Ps.  cxxxviii.  6,  to 
be  understood  as  contradicting  the  delusion  (Job 
xxii.  12-14)  that  God's  dwelling  in  heaven  pre- 
vents Him  from  observing  mundane  things  (Cal- 
vin, Hengst.,  Hupf'cld),  comp.  Jer.  xxii.  23.  It 
is  hardly  intended  to  be  expressed  that  God 
knows  the  thought  when  it  is  only  in  process  of 
conception  (Del.). 

Vers.  3-6.  The  translation  in  ver.  3:  Thou  art 
around  me  (Luther),  results  from  a  false  deriva- 
tion of  Pill  from  "H :  a  garland,  which  was  held 
by  some  of  the  Rabbins.  But  the  word  in  ques- 
tion signifies:  to  winnow,  to  sift;  poetically:  to 
prove,  try.  [Translate  accordingly  ver.  3a: 
Thou  triest  my  walking  and  lying  down.  The 
translation  of  G  b  in  E.  V.  is  rather  ambiguous. 
Literally  it  would  be:  I  am  not  able  for  it,  not 
capable  of  it,  that  is,  of  comprehending  it. — J. 
F.  M.] 

Vers.  7-10.  Froni  thy  Spirit,  namely,  in  His 
power  over  the  universe  (Ps.  civ.  30)  and  not  in 
His  all-comprehending  vision  of  it.  [Ver.  8.  If 
I  make  my  bod  in  Sheol — the  unseen  world. — J. 
F.  M.] — The  wings  of  the  morning  (ver.  9) 
denote,  like  the  wings  of  the  sun  (Mai.  iii.  20), 
and  of  the  wind  (Ps.  xviii.  11),  extreme  swift- 
ness in  a  long  flight  (ver.  8),  as  also  do  the  wings 
of  a  dove  (Ps.  lv.  7).  The  morning  is  here  the 
starting  in  the  East,  in  a  flight  to  the  uttermost 
part  of  the  sea,  the  extreme  West.  None  can 
escape  from  the  hand  (ver.  10)  of  the  Omnipo- 
tent and  Omnipresent  God  (Amos  ix.  2;  comp. 
Jer.  xxiii.  24;  Job  xxxiv.  21)  and  before  the 
light  of  His  eyes  no  darkness  can  exclude  His 
power  of  vision.  Hence  the  righteous  may  trust 
in  God  even  in  darkness  (Is.  1.  10). 

Vers.  11,  12.  The  translation  in  ver.  11:  yea 
darkness  will  crush  me  (Hengst.)  accords  wit h 
the  reading  in  the  Text,  for  Wtf  means  only 
conterere,  contendere  (Gen.  iii.  15;  Job  ix.  17). 
But  the  meaning  obvelare  corresponds  perfectly 
with  the  context  (Chaldee,  Symmachus,  Je- 
rome, Saadias,  ct  at.);  and  if  it  is  preferred  here 
it  is  better  to  make  a  slight  change  in  the  Text 
in  order  to  gaiu  a  suitable  word  (Ewald).  The 
best  word  to  insert  is  ^'J,  after  Job  xi.  17 
(Bottcher,  Hupfeld,  Del.).  This  is  preferable  to 
giving  to  the  word  as  it  stands  the  meaning:  to 
fall  upon  (nitzig)  or,  by  comparing  with  ^H'd, 
the  sense  of  inhiare,  insidiari,  invadere  (Umbreit, 


Gesenius)  or,  by  comparing  with  HEfa:  to  be- 
cloud, darken  (the  Rabbins,  Geier,  and  most). 
The  apodosis  begins  not  in  ver.  116,  (Luther), 
but  in  12  a  (Calvin).  And  in  that  verse  it  is  not 
a  state  of  darkness  (Luther)  that  is  mentioned, 
but  a  making  dark  (Ps.  cv.  28).  [Dr.  Moll  ac- 
cordingly translates  vers.  11,  12,  And  if  I  say: 
only  let  darkness  cover  me,  and  let  night  be  the 
light  about  me ;  even  the  darkness,  etc. — J. 
F.  M.] 

Vers.  13-16.  Formed  my  reins. — According 
to  the  context  JIJp  here  does  not  mean:  to  pos- 
sess, hold  in  one's  power  (Hengst.,  with  Sept., 
Vulg.,  Luth.,  and  most  of  the  ancients)  but:  to 
fashion,  as  Deut.  xxii.  6,  comp.  Gen.  xiv.  19; 
Prov.  viii.  22  (most  of  the  recent  expositors  since 
Clericus  with  the  Syr.,  Arab.,  and  Ethiop.  Ver- 
sions). And  "]DD  does  not  mean:  to  cover, 
(Hengst.,  with  the  ancients),  but,  as  Job  x.  11 
shows:  to  plait,  to  weave,  in  allusion  to  the  body 
framed  and  interwoven  with  bones,  sinews,  and 
veins  (Chald.,  and  the  recent  expositors).  In 
ver.  15  it  is  said  to  be  wrought  or  embroidered 
with  various  colors  [E.  V.:  curiously  wrought], 
on  account  of  its  seemingly  elaborate  formation 
from  parts  of  different  forms  and  colors.  [Trans- 
late ver.  15:  My  frame-work  (lit.,  bones)  was 
not  hidden  from  Thee  when  I  was  formed  in  se- 
cret, curiously  wrought  (as)  in  the  depths  of 
the  earth.  On  the  last  clause  Perowxe:  "  Else- 
where the  phrase  denotes  the  'unseen  world,' 
comp.  lxiii.  9;  Ixxxvi.  13.  Here,  as  the  paral- 
lelism shows,  it  is  used  in  a  figurative  sense  to 
describe  a  region  of  darkness  and  mystery." — J. 

F.  M.]  The  choice  of  the  word  DSj  (ver.  16), 
was  probably  connected  with  the  phrase  just 
discussed.  It  signifies  something  rolled  up  (2 
Kings  ii.  8)  a  mantle  (Ezck.  xxvii.  21),  a  crude 
and  unformed  mass,  as  designating  the  human 
embryo  (Sept.,  Aquila,  Symmachus,  Rabbins). 
Cut  if  we  study  the  word  in  connection  with  the 
remaining  clauses  of  the  verse,  it  will  appear 
probable  that  the  conception  of  an  undeveloped 
complex  mass  of  members  (so  most),  passes  over 
into  that  of  a  skein  of  life,  in  which  the  threads 
which  are  to  form  the  web  of  human  existence 
and  destiny  (Is.  xxxviii.  12),  are  not  yet  un- 
rolled (Hupfeld).     For  the  simplest  way  of  con, 

struing  D73  is  to  refer  it  to  "days"  [E.  V.:  in 
continuance^]  which,  with  the  future  they  enfold, 
are  formed  [E.  V.:  fashioned],  i.  e.,  planned, 
predetermined  in  the  Divine  counsel,  when  not  a 
single  one  of  them  had  come  into  the  sphere  of 
actual  existence.  Yet  they  were  beheld  by  God 
even  then,  and  so  were  entered  (imperfect)  in 
His  book  (Pss.  lvi.  9;  lxix.  29).  This  view,  at 
all  events,  gives  a  sound  sens'*,  agreeing  with 
the  accents  and  with  grammatical  rules.   Others 

refer  the  0v3  to  the  members  of  the  body  form- 

T    \ 

ing  in  the  embryo  (Kimchi,  Geier,  el  al.),  which 
were  being  fashioned  through  the  course  of  days, 
I,  «.,  gradually,  and  not  at  once.  But  it  would 
not  then  be  said  of  them  that  they  were  recorde  1 
in  the  book  of  life.  [Hupfeld  says  that  this 
would  be  an  absurdity. — J.  F.  M.]  Another  in- 
terpretation refers  "all  of  them  "  to  all  men  as 
embryos   (Clericus,    Ilitzig);   but   this   is   very 


648 


THE  FIFTH  BOOK  OF  PSALMS. 


forced.  The  reading  of  the  Masorites,  also,  171 
instead  of  the  written  N1?),  leads  to  the  explana- 
tion either  that  all  the  days  formed  by  God  are 
to  Him  only  a  single  day  (Rabbins)  which  is  over- 
subtle,  or  that,  among  those  days,  there  was  one 
at  hand  for  hiin,  that  is,  for  the  undeveloped 
mass  of  the  embryo,  namely,  the  day  of  his 
birth,  (Hitzig,  Del.),  which  appears  strange  in 
the  connection.  Such  a  simple  thought  would 
not  be  expressed  in  such  a  curious  manner.  Vav 
in  the  adverbial  clause  might  have  the  sense: 
while  or  as,  and  SO  be  used  for  f'X,  incorrectly 
indeed,  but  not  without  example  (comp.  Lev. 
xv.  25;  Job  xv.  32).  It  is  against  the  accents 
to  construe,  according  to  a  view  opposed  already 
by  Geier,  the  suffix  in  D73  pleonastically  as  re- 
ferring to  the  following  Wp"1  (De  Wette  and 
most  of  the  recent  expositors).  In  ver.  15,  ac- 
cording to  the  pointing,  the  word  is  not  Dl'j7 
which  denotes  directly  the  bones  and  also  the 
body,  but  DVJ.':  strength,  power,  from  which  no- 
tion the  bones  receive  their  Hebrew  name.  The 
place  where  the  human  body  is  formed  before 
birth  is  called  secret  (Eccl.  xi.  5).  It  appears  as 
if  the  parallel  expression:  in  the  depths  of  the 
earth,  were  only  intended  to  serve  as  a  poetical 
comparison  (Hupfeld,  comp.  Isa.  xlv.  ID).  At 
all  events  there  is  no  reference  to  apre-existence 
in  the  realm  of  shadows  (as  in  Virg.  iEneid  V. 
713  f. )  or  to  a  laboratory  in  the  under- world  (J. 
D.  Michaelis,  Knapp,  Muntinghe).  It  may  pos- 
sibly be,  however,  that  there  is  some  more  spe- 
cial reference  to  man's  origin  from  the  dust  (De- 
litzsch,  Hitzig),  in  this  comparison  of  the  depths 
of  the  earth  with  the  maternal  womb  (Job  i.  21 ; 
xxxiii.  6;  Jon.  ii.  3;  Sir.  xl.  1;  li.  5)  even  if 
not  in  the  form  disputed  by  Hupfeld  (Quiesliones 
in  Jobeidos  locos  vexalos).  [Alexander  agrees  ex- 
actly with  Hupfeld  and  Moll.  Hengst.  agrees 
also  in  the  main.  So  also  do  Perowne  and  Words- 
worth. Noyes  translates  generally:  and  in  Thy 
book  was  everything  written. — J.  F.  M.] 

Vers.  17,  18.  How  weighty  are  thy 
thoughts. — [E.  V.:  How  precious,  etc.~\  The 
primary  notion :  heavy,  may  be  transferred  to 
that  of  value,  costly,  precious  (Del.  and  most), 
or  with  reference  to  mental  judgment  or  compre- 
hension it  may  have  the  sense  of:  difficult  of 
conception  (Kimchi,  De  Wette,  Maurer,  Olshau- 
sen,  Hupfeld),  or  weighty,  important  (Hitzig), 
Job  vi.  2;  Dan.  ii.  11.  The  context  apppearsto 
favor  the  latter.  The  sura,  the  total  amount  of 
these  arriving  through  different  channels,  is  so 
overpowering  (Ps.  xl.  6)  that  if  they  were  to  be 
reckoned  up  (fut.  hypoth.)  they  would  be  shown 
to  be  as  the  sand  of  the  sea.  He  does  not  reach 
the  end  of  them,  although  his  wakeful  heart 
(Sol.  Song  v.  2)  busies  itself  even  in  sleep  with 
these  thoughts,  which  he  ponders  over  by  night 
upon  his  couch  (Job  iv.  13)  and,  wearied  with 
the  effort, vfalls  asleep.  When  he  wakes  he  finds 
himself  still  attended  and  occupied  with  the  same 
thoughts  concerning  God,  His  counsels,  and  deal- 
ings. The  Text  says  nothing  of  any  hope  or  be- 
lief that  after  death,  in  his  communion  with  God, 
he  shall  still  be  reckoning  up  that  sum  of  thoughts 
more  numerous  thau  the  sand  (see  Hofmann). 


Vers.  19,  20.  Depart  from  me. — The  transi- 
tion from  the  optative  [if  thou  wouldst  slay  the 
wicked! — J.  F.  M.],  to  the  imperative  is  harsh, 
especially  on  account  of  the  Vav  copulative.  Yet 
there  is  no  ground  for  a  change  of  1H0  into 
WC  (Olshausen).     A  change  in  the  text  of  ver. 

20  would  be  more  justifiable.  For  W31  is,  it  is 
true,  not  meaningless  (Hupfeld),  but  the  expres- 
sion: they  say,  with  thee  as  an  object,  is  harsh, 
and  can  only  by  extreme  necessity  (2  Sam.  xix. 
2-1;  Isa.  xxvi.  13)  be  explained  as  equivalent  to: 
they  mention  Thee  (Del.)  they  pronounce  Thy 
name  (Chald.)  or:  they  speak  against  Thee  as 
plotters.  The  correction  into  1"!!?2:  they  em- 
bitter (the  Fifth  Greek  version),*  they  provoke 
Thee  (Olsh.),  they  excite  rebellion  against  Thee 
(Ilupf.  after  Jerome,  Ven.,  De  W.),  is  very  readily 
suggested,  and,  since  it  changi-s  only  the  vowel,  is 
preferable  to  the  conjecture  1113?  which  affords 
the  sense :  they  sing  praises  to  Thee  with  deceit 
(Hitzig).  In  the  following  member  of  the  verse, 
also,  ^~})?  occasions  some  difficulty.  The  mean- 
ing properly  is:  Thy  cities  (Sept.,  Vulg.,  Ara- 
bic Vers.,  Cocceius).  But  there  is  no  suitable- 
ness in  the  thought:  Thy  cities  have  risen  in 
vain,  or  for  wickedness,  or  faithlessly.  But  if 
we  translate:  Thy  enemies  (Aquila,  Symmachus, 
Chald.,  Rosen.,  De  Wette)  the  doubt  of  the  cor- 
rectness of  this  sense  is  scarcely  removed  by  Dan. 
iv.  16;  for  in  1  Sam.  xxviii.  16  the  reading  is 
suspected.  [The  word  occurs  in  the  Chald.  of 
Dan.  in  the  place  referred  to.  Hupfeld  remarks 
that  it  is  unknown  elsewhere,  even  in  the  Ara- 
maic, iu  that  sense. — J.  F.  M.]     The  conjecture 

T  7#  (Hupfeld,  Kamphausen) :  against  Thee,  is 
then  naturally  suggested.  But  Ni7J  means  not 
only  to  raise  (Ps.  xxiv.  4)  and  to  arise  (Hab.  i.  3) 
but  also  to  utter  (Ex.  xx.  7).     Now  if  we  follow 

that  passage  where  the  connection  with  Xlt#7 
also  occurs  we  would  be  tempted  to  change  the 
doubtful  word  into  ^JP^,  thus  giving  the  sense  : 
utter  thy  name  to  falsehood,  swear  falsely 
(Olsh.,  Biittchur),  or  into  *J.")3I  thy  remembrance 
(Hitzig  formerly)  or  ^Jj/.t  thy  testimonies 
(Ewald).  The  last  conjecture  agrees  very  nearly 
at  least  in  the  consonants  with  a  reading  'J.'TJJi 
to  Thee,  in  seven  Codices  of  Kennicott  and  twenty 
of  De  Rossi.  So  also  does  the  reading  r\]'}^ 
which  would  lead  to  the  rendering:  they  wore 
Thy  robe  with  deceit  (Hitzig  now).  We  may, 
however,  hold  to  the  Text  and  retain  the  signifi- 
cation :  enemies.  This,  as  Delitzsch  shows,  is 
gaiucd  by  means  of  the  intermediate  notion : 
ardent  persons,  zealots.  [Delitzsch  illustrates 
this  sense  of  the  root  11^  from  the  Arabic,  as 
well  as  from  the  passages  referred  to  above,  and 
considers  the  use  of  the  word  in  the  Text  as  in 
keeping  with  the  Aramaisms  in  which  it  abounds. 
— J.  F.  M.]  But  assuming  this,  we  are  still  not 
to  regard  the  enemies  as  the  subject  of  the  wicked 
rising  (most),  for  a  subject  has  already  occurred 
in  the  relative,  and  a  thought  parallel  to  that  of 


*  [The  fifth  of  the  versions  collected  by  Origen  in  tho 
Hexapla,  author  unknown,  like  those  of  the  Sixth  and 
Seventh.  They  are  called  respectively  the  Quiuta,  Sexta, 
and  Septiina  versions. — J.F.  M.j 


PSALM  CXXXIX. 


649 


the  preceding  clause  would  be  expected,  or  of 
false  swearing  (Hengst.  after  Chald.  and  Rab- 
bins). Nor  are  they  the  object  of  an  exaltation, 
by  which  God's  enemies  are  said  to  be  brought 
to  honor  throagh  deceit  and  wickedness  (Rudiu- 
ger,  Geier).  They  are  in  apposition  to  the  last. 
[That  is,  in  apposition  to  the  subject  of  the  pre- 
ceding member  of  the  verse.  This  view  is  ex- 
pressed in  the  following  translation :  Who  men- 
tion Thee  in  craftiness  (and)  speak  with  deceit, 
Thine  enemies.  For  the  peculiar  form  of  the 
verb  in  the  second  member  see  Green,  Heb.  Gr., 
I  164,  3.— J.  F.  M.] 

Vers.  21,  22.  Should  I  not  hate,  etc.?—  [E. 
V.:  Do  I  not,  etc.]  This  question  does  not  ex- 
press  uncertainty  or  doubt  in  the  mind  of  the 
Psalmist,  but  the  most  unshaken  assurance  that 
he  is  right  in  feeling  thus.  [Dr.  Moll  thus 
translates  the  verse:  Should  I  not  hate  thy 
haters,  Jehovah,  and  abhor  thy  adversaries? — 
J.  F.  M.]  The  extent  of  this  feeling  of  hatred 
is  expressed  by  a  word  which  denotes  the  ez- 
treme  end  of  an  object  [With  perfection  of  ha- 
tred.—J.  F.  M.] 

Vers.  23,  24.  In  ver.  24  the  phrase  which  we 
translate:  way  of  suffering,  Ps.  xvi.  6;  Is.  xiv.  3 
[E.  V.:  wicked  way],  is,  according  to  our  view, 
the  way  of  provoking  and  arousing  God  to  anger 
(Kimchi,  Amyrald,  Bott.),  Is.  lxiii.  10.  According 
to  another,  it  is  the  way  of  the  idol-image,  i.  e.,  to 
the  idol  (Is.  xlviii.  5)  as  contrasted  with  the  way 
of  Jehovah,  Ps.  xxv.  4  (Rosenm.,  Gesen.,  Mau- 
rer),  identical  with  the  way  of  opposition  to  the 
law  (Sept.),  of  falsehood  (Syr.),  of  the  erring 
(Chald.).  It  is  best  to  regard  it  as  the  way 
which  causes  both  inward  and  outward  pain. 
[See  the  ditferent  significations  of  the  Heb.  word. 
— J.  F.  M.].  Whether  this  is  endured  only  in 
time  or  in  eternity  also,  is  not  stated  here.  And 
the  way  which  is  contrasted  with  this  by  the 
Psalmist  is  not  that  which  leads  to  bliss  in  eter- 
nity (Flaminius,  Geier,  Hengst.,  et  al.),  or  that 
of  former  or  ancient  times,  Jer.  vi.  16;  xviii.  15 
(Rosenm.,  De  Wette,  Maurer,  Olsli.),  but  the  one 
which  endures  forever.  The  idea  is  therefore 
not  to  be  limited  to  that  of  an  unchangeable  pur- 
pose, followed  out  during  the  whole  life,  even  to 
the  end  (Calvin,  Clericus),  comp.  Ps.  i.  6;  xxvii. 
11.  In  ver.  23  thoughts  are  represented  by 
the  term  brandies  (Ezek.  xxxi.  5)  as  ramifying 
thoughts  and  cares  (Ps.  xciv.  19).  The  demand 
is  nut  the  challenge  of  a  confident  and  vain  man, 
conscious  of  his  own  purity,  but  it  is  a  prayer 
for  divine  help  and  illumination,  fur  the  proving 
of  the  conscience  and  the  searching  out  of  the 
soul. 

DOCTRINAL   AND    ETHICAL. 

1.  Men  are  not  to  suppose  that  God's  omnis- 
cience is  an  attribute  in  repose,  and  standing  in 
exclusive  relation  to  Himself.  They  must  ever 
keep  in  remembrance  that  He  gives  proof  of  it 
by  constant  exercise,  and  that  in  relation  to  the 
person  of  man  ;  not  as  being  cognizant  of  certain 
individual  facts,  but.  of  the  whole  sum  of  inner 
and  outer  circumstances,  actions  and  needs,  and 
likewise  of  their  whole  range  and  significance. 
Its  transcendent  superiority  to  human  possibili- 
ties of  knowing,  imagining,  and  comprehending 


is  a  fact  of  the  divine  nature,  whose  salutary 
truth  becomes  fruitful  certainty  when  viewed  in 
its  proper  connection  with  the  fact  of  the  divine 
omnip'-esence. 

2.  For  it  is  in  the  omnipresence  of  God  that 
we  are  able  and  bound  to  trace  the  proofs  that 
He  does  not,  like  a  limited  human  creature  or  an 
isolated  being,  move  through  the  perpetual 
change  of  place,  circumstances,  and  employment, 
by  which  alone  nearness  and  distance,  repose 
and  action,  suffering  and  influencing,  receive 
their  significance.  And  if  we  hold  fast  to  the 
truth  that  God  is  completely  and  indivisibly 
Spirit,  Life,  and  active  Energy,  we  can  under- 
stand the  close  relation  of  His  omnipresence,  with 
His  omniscience,  on  the  one  hand,  and  with  His 
omnipotence,  on  the  other,  and  also  their  practi- 
cal bearing  upon  human  life,  especially  in  its 
moral  and  religious  aspects. 

3.  From  this  point  of  view,  even  the  natural 
life  of  man,  from  its  miraculous  origin  in  the 
mysterious  depths  of  the  laboratory  of  creation, 
and  onwards  through  its  whole  course  in  the 
world's  history,  receives  a  highly  increased  sig- 
nificance. It  is  not  merely  unfolded  under  the 
eye  of  God;  it  even  assumes  its  outward  form 
in  conformity  to  divine  pre-determination.  Of 
so  much  the  greater  moment  does  it  become,  that 
such  a  life  should  be  regulated  religiously  and 
morally  in  accordance  with  the  divine  will,  that 
its  relation  to  eternity  and  to  its  divinely-ap- 
pointed destiny  should  ever  be  kept  in  mind, 
and  be  deeply  impressed  upon  the  spiritual  na- 
ture. 

4.  To  realize  this  end,  it  is  necessary  that  men 
should  continually  yield  themselves  up  to  God; 
especially  that  they  should  give  themselves  up 
to  meditation  upon  His  "thoughts,"  though  they 
cannot  sum  them  up,  even  if  they  should  be 
busied  with  their  contemplation  in  their  wake- 
ful hours  and  in  their  dreams,  by  day  and  by 
night,  as  in  the  noblest  and  sweetest  employment 
(Jer.  xxxi.  25,  26);  that  they  should  give  them- 
selves up  to  obedience  to  His  holy  will  in  oppo- 
sition to  transgressors  and  hypocrites,  in  order 
to  overcome  evil;  that  they  should  give  them- 
selves up  to  love,  believing  in  God's  gracious 
guidance,  in  order  to  obtain  real  and  abiding 
salvation. 

[5.  Hk.ncstkxhero:  The  more  glorious  the 
formation  of  man  is,  so  much  the  stronger  is  the 
proof  of  God's  absolute  omniscience  and  omni- 
presence, so  much  the  more  striking  the  testi- 
mony it  furnishes  against  those  who  abandon 
themselves  to  sin,  under  the  idea  that  God  does 
not  see  or  judge,  or  those  who  surrender  them- 
selves to  despair,  saying:  My  way  is  hidden 
from  God,  Job  x.  9-11 J.  F.  M.] 

HOMILETICAL   AND   PRACTICAL. 

What  avails  all  knowledge  of  God's  nature, 
words,  works  and  ways,  if  it  is  not  improved  ac- 
cording to  His  will? — We  should  impress  upon 
our  conscience  what  we  hear,  experience,  and 
learn  to  know  of  God,  so  that  we  shall  not  only 
meditate  upon  His  counsels,  but  consider  what 
shall  promote  our  peace. — We  cannot  compre- 
hend God;  all  is  wonder  and  mystery;  but  we 
can  apprehend vh&t  He  has  ordained  and  revealed 


G50 


THE  FIFTH  BOOK  OF  PSALMS. 


and  communicated  to  us  for  our  salvation. — 
When  shall  the  time  arrive  when  we  shall  not 
only  cease  to  have  outward  fellowship  with  the 
wicked,  but  shall  also  have  no  inward  and  pri- 
vate connection  with  them? — God  is  ever  round 
about  us;  oh  that  we  were  ever  with  Him! 

Starke:  Blessed  is  that  soul  which  can  appear 
before  God,  the  omniscient  God,  with  joy  and 
confidence.  But  to  do  this  it  must  have  been 
continually  controlled  by  conscience. — God's 
omniscience  is  terrible  to  the  wicked,  but  com- 
forting to  the  pious. — Continue  in  what  is  good, 
and  God  will  heboid  it,  and  so  behold  it  as  to 
further  it. — God  can  press  upon  a  man  so  closely 
that  he  will  acknowledge  at  last  that  the  hand 
of  God  is  there.  —It  is  foolish  and  unavailing  for 
a  man  to  try  to  measure  the  divine  mysteries  by 
the  short  standard  of  the  understanding.  Mirari 
licet,  7io n  rimari.  Anything  that  is  done  in  dark- 
ness lies  as  clear  before  God  as  if  it  were  done 
in  mid-day  and  in  the  bright  sunshine. — Men 
can  inflict  no  greater  injury  upon  themselves 
than  to  imagine  that  the  Spirit  of  God  is  far 
away  from  them.  This  persuasion  of  Satan 
makes  them  daily  more  presumptuous. — If  great 
earthly  rulers  can  reach  so  far  that  it  is  often 
very  difficult  to  escape  from  them,  how  is  it  pos- 
sibfe  to  flee  from  the  Lord  of  all  lords  who  fills 
heaveu  and  earth  ? — If  there  is  so  much  that  is 
wonderful  and  incomprehensible  in  the  natural 
birth,  what  shall  we  say  of  regeneration  ?  Oh 
that  all  might  know  and  experience  it  truly ! — 
Be  not  so  insensible  and  indifferent  towards 
God's  wonderful  works  and  the  dealings  in  which 
thou  also  dost  share.  Be  thou  able  to  say:  And 
that  my  soul  knoweth  well ! — If  a  soul  has  not 
communion  with  God,  it  cannot  be  said  to  be 
surrendered  to  Him.  In  heavenly  contempla- 
tion the  soul  is  with  God.  The  anchor  of  its 
hope  and  desire  '  is  cast  in  heaven. — A  true 
Christian  can  and  must  pray  against  those  ene- 
mies of  God  and  His  Church  who  oppose  them- 
selves, not  through  ignorance  or  weakness,  but 
from  wickedness;  yet  he  must  do  it  in  such  a 
way  as  not  to  prescribe  to  God  the  time,  mode, 
or  place  of  punishment. — We  must  hate  the 
wicked,  yet  not  their  persons,  for  we  should 
seek  their  conversion,  but  on  account  of  their 
wickedness. — The  noblest  hatred  is  that  which  is 
directed  against  wickedness. — The  first  effect  of 
divine  illumination  is  to  make  men  learn  the 
folly  of  their  hearts. — The  reason  why  so  many 
awakened  souls  relapse  again  into  slumber  and 
even  fall  away  from  every  good  thing,  is  chiefly 
because  they  neglect  to  prove  themselves. — Man 
carries  the  Judge  and  the  judgment  in  his  own 
breast,  even  in  the  smallest  actions.  This  is 
conscience,  implanted  within  him  by  God. — 
There  are  only  two  ways  leading  to  eternity, 
the  narrow  and  the  broad.  Let  no  one  think 
that  he  will  reach  heaven  by  an  intermediate 
road.  All  such  by-ways  lead  into  the  broad 
road. 

Fkisch:  Do  not  fancy  that  your  demeanor, 
posture,  dress,  or  deportment  are  not  under  God's 
providence.  You  deceive  yourself.  Do  not 
think  that  your  thoughts  pass  free  from  inspec- 
tion. The  Lord  understands  them  afar  off. 
Think  not  that  your  words  are  dissipated  in  the 
air  before  God  can  hear.     Oh,  no  !     He  knows 


them  even  when  still  upon  your  tongue.  Do  not 
think  that  your  ways  are  so  private  and  con- 
cealed that  there  is  none  to  know  or  censure 
them.  You  mistake.  God  knows  all  your  ways. 
— Give  thyself  up  to  God  as  guilty,  and  seek  His 
mercy.  Flee  not  from  Him,  but  to  Him.  It  is 
always  better  to  fall  into  the  hand  of  God  than 
into  the  hands  of  men. — If  the  heart  is  not  well 
kept,  it  goes  astray  and  becomes  lost  from  God. 
— Bieger:  We  learn  how  well  it  is  with  that  soul 
which  has  been  withdrawn  away  from  sin  by 
the  word  of  truth,  and  brought  to  a  just  hatred 
of  all  wickedness ;  when  it  has,  and  desires  to 
have,  no  secrets  from  God,  who  is  so  near,  and 
no  secret  connection  with  evil,  but  can  behold 
reflected  in  conscience  all  that  God  knows  of  us, 
and  rejoice  in  the  comfort  it  gives. — Stier: 
Why  would  David  flee  from  Him  who  is  so  near 
on  every  side  of  him?  Or  why  does  he  say  first 
that  he  cannot  do  so,  even  if  he  were  to  fly  over 
the  whole  creation  in  its  height  and  depth,  from 
east  to  west?  Because  as  soon  as  he  reflects 
with  wonder  upon  God's  omnipresence,  the  ter- 
rors of  conscience  are  awakened  with  the  con- 
sciousness of  unrighteous  courses  and  sinful 
words  and  thoughts,  which  are  manifest  to  the 
sight  of  the  Eternal  and  Holy  One. — Tholuck: 
AVho  can  embrace  or  touch  that  Spirit  by  whom 
he  is  everywhere  embraced  and  touched? — 
Richter:  The  unconverted  fear  to  search  their 
hearts  earnestly,  to  try  them  and  judge  them- 
selves, and  much  more  to  pray  God  that  He 
would  enlighten  them.-GuENTHER:  God  is  every- 
where, even  in  the  realms  of  death,  and  there- 
fore men  can  never  rid  themselves  of  His  pre- 
sence; if  they  do  not  follow  Him  willingly,  they 
must  submit  themselves  to  His  omnipotence  un- 
willingly.— I  must  love  my  enemy  and  hate 
God's;  but  it  is  hard  to  make  the  distinction. 
How  easily  does  self-love  deceive  us,  desire  of 
revenge  lead  us  into  error,  and  anger  make  us 
sin!  Yet  I  must  decide  between  them.  Who 
helps  me  to  judge  aright? — Diedrich:  To  know 
the  truth  when  it  is  presented,  and  yet  to  slight 
it,  and  come  to  terms  with  falsehood,  is  an  act 
worthy  of  double  stripes. — The  seeing  and  know- 
ing which  are  attributed  to  God  were  nothing 
but  loving  and  caring,  helping  and  delivering, 
leading  and  blessing,  so  as  to  crown  with  bles- 
sedness. 

[Matt.  Henry:  Divine  truths  look  as  well 
when  they  are  prayed  over  as  when  they  are 
preached  over,  and  much  better  than  when  they 
are  disputed  over. — Those  that  are  upright  can 
take  comfort  in  God's  omniscience  as  a  witness 
to  their  uprightness,  and  can  with  humble  confi- 
dence beg  Him  to  search  and  try  them,  and  dis- 
cover them  to  themselves ;  for  a  good  man  de- 
sires to  know  the  worst  about  himself,  and  to 
discover  them  to  others;  he  that  means  honestly 
could  wish  he  had  a  window  in  his  breast,,  that 
any  man  may  look  into  his  heart. — All  the  saints 
desire  to  be  led  in  the  way  everlasting,  that  they 
may  not  miss  it,  turn  out  of  it,  or  tire  in  it. — 
Bp.  Horne:  The  same  consideration  which 
should  restrain  us  from  sin  should  also  encou- 
rage us  to  work  righteousness,  and  comfort  us 
under  all  our  sorrows;  namely  the  thought  that 
we  are  never  out  of  the  sight  and  protection  of 
our  Maker. — The  reformation  of  our  corrupted 


PSALM  CXL. 


C,r,\ 


and  dissolved  bodies,  which  is  to  be  wrought  at 
the  last  day  in  the  womb  of  the  earth,  in  order 
to  their  new  birth,  will  crown  the  works  of  the 
Almighty. — We  are  neither  to  hate  men  on  ac- 
count of  the  vices  they  practise,  nor  love  the 
vices  for  the  sake  of  the  men  who  practise  them. 
He  who  observeth  invariably  this  distinction 
fulfillcth  the  perfect  law  of  charity  and  hath  the 
love  of  God  and  of  his  neighbor  abiding  in  him. 
— Scott:  We  should  inquire  what  the  Lord 
would  have  us  to  do,  and  whither  we  ought  to 


remove,  and  pray  that  His  gracious  presence 
may  always  attend  us;  and  then  we  shall  havo 
everything  to  hope,  and  nothing  to  fear,  in  life, 
in  death,  and  in  the  eternal  world. — Barnes: 
Search  me  thoroughly;  examine  not  merely  my 
outward  conduct,  but  what  I  think  about;  what 
are  my  purposes  ;  what  passes  through  my  mind  ; 
what  occupies  my  imagination  and  my  memory; 
what  secures  my  affection  and  controls  my  will. 
—J.  F.  M.] 


PSALM  CXL. 
To  the  chief  Musician,  A  Psalm  of  David. 

2  Deliver  me,  O  Lord,  from  the  evil  man : 
Preserve  me  from  the  violent  man ; 

3  Which  imagine  mischiefs  in  their  heart ; 
Continually  are  they  gathered  together  for  war. 

4  They  have  sharpened  their  tongues  like  a  serpent ; 
Adders'  poison  is  under  their  lips.     Selah. 

5  Keep  me,  O  Lord,  from  the  hands  of  the  wicked; 
Preserve  me  from  the  violent  man ; 

Who  have  purposed  to  overthrow  my  goings. 

6  The  proud  have  hid  a  snare  for  me,  and  cords; 
They  have  spread  a  net  by  the  way  side; 
They  have  set  gins  for  me.     Selah. 

7  I  said  unto  the  Lord,  Thou  art  my  God: 
Hear  the  voice  of  my  supplications,  O  Lord. 

8  O  God  the  Lord,  the  strength  of  my  salvation, 
Thou  hast  covered  my  head  in  the  day  of  battle. 

9  Grant  not,  O  Lord,  the  desires  of  the  wicked : 

Further  not  his  wicked  device;  lest  they  exalt  themselves.     Selah. 

10  As  for  the  head  of  those  that  compass  me  about, 
Let  the  mischief  of  their  own  lips  cover  them. 

11  Let  burning  coals  fall  upon  them:  let  them  be  cast  into  the  fire; 
Into  deep  pits,  that  they  rise  not  up  again. 

12  Let  not  an  evil  speaker  be  established  in  the  earth: 
Evil  shall  hunt  the  violent  man  to  overthrow  him. 


13 


14 


I  know  that  the  Lord  will  maintain  the  cause  of  the  afflicted, 
And  the  right  of  the  poor. 

Surely  the  righteous  shall  give  thanks  unto  thy  name: 
The  upright  shall  dwell  in  thy  presence. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — A  prayer  for 
divine  help  against  violent  and  slanderous  ene- 
mies, who  were  daily  exciting  warlike  attempts 


and  disturbances  (vers.  2-4),  and  had  closely 
surrounded  the  Psalmist  with  the  plans  which 
they  had  contrived,  as  with  snares  and  nets 
(vers.  5,  6).  He  entreats,  upon  the  ground  of 
former  experiences  of  mercy,  with  confidence 
and  full  expectation  of  being  heard,  that  these 


652 


THE  FIFTH  BOOK  OF  PSALMS. 


plots  may  prove  futile  (vers.  7-9),  that  his  foes, 
especially  their  leaders,  may  be  punished  (vers. 
10-12).  For  this  he  looks  to  the  judicial  con- 
trol of  Jehovah,  which  has  been  known  by  ex- 
perience to  deliver  the  afflicted  righteous,  and 
for  which  he  will  give  the  thanks  that  are  due 
(vers.  13,  14). 

The  expressions  are,  in  some  parts,  of  an  un- 
usual character.  Yet  the  mode  in  which  the 
thoughts  are  presented,  marked  sometimes  by 
an  abrupt  manner  of  expression  and  a  bold 
structure  of  the  sentences,  is  quite  characteristic 
of  David.  In  the  thoughts,  also,  and  in  the  cir- 
cumstances in  which  the  Psalmist  stood,  so  far 
as  indicated,  there  is  nothing  which  ought  to 
compel  us  to  assume  a  mere  imitation  of  Davidic 
Psalms,  or  which  can  be  better  explained  from 
the  period  and  history  of  John  Hyrcanus  (Hit- 
zig),  or  of  Manasseh  (Evvaid),  or  of  the  people 
of  Israel  after  the  return  from  exile  (Rosenm.), 
than  from  those  of  David,  whether  we  prefer  a 
reference  to  his  relation  to  Saul  (Hengstenberg 
with  the  ancients),  or  to  Absalom  (Delitzsch). 
The  Syriac  Version  has  an  addition  to  the  su- 
perscription: when  Saul  threw  the  spear  after 
him. 

[Delitzsch  thinks  the  title  is  justified  because 
the  Psalm  abounds  with  Davidic  ideas  and 
images,  and  may  be  explained  from  the  rebellion 
of  Absalom  and  the  succeeding  revolt  of  Sheba. 
He  also  calls  attention  to  the  striking  resem- 
blances between  it  and  Pss.  lviii.,  lxiv.,  in  the 
ending  of  each,  the  occurrence  of  rare  words, 
and  the  "dreadful  obscurity"  of  those  expres- 
sions that  are  directed  against  the  enemies.  The 
English  expositors  accept  the  correctness  of  the 
title,  with  the  exception  of  Perowne,  who  says 
that  we  have  no  means  of  testing  its  accuracy, 
but  acknowledges  that  it  is  our  only  guide  in 
this  investigation. — J.  F.  M.] 

Ver.  3.  Stir  up  [E.  V.:  are  gathered  to- 
gether]. "^U  means  usually  :  gather  themselves 
together.  Most  assume  the  same  sense  here  also. 
But  it  is  then  necessary  to  supply  a  preposition, 
which  is  not  allowable.  Still  less  admissible  is 
the  explanation:  they  dwell  (Koster,  Maurer), 
i.  e.,  are  occupied  altogether  with  war.  If  the 
verb  be  viewed  as  transitive  :  to  assemble  (Kim- 
chi),  it  does  not  suit  the  object.  It  is  best  there- 
fore to  regard  it  as  n"U=to  excite  (Syr.,  Chald., 
Clericus,  Rosenm.,  Hupfeld,  Delitzsch,  Hitzig). 
[Translate  :  who  devise  evil  in  their  heart :  they 
stir  up  war  every  day. — J.  F.  M.] 

Ver.  8.  The  day  of  armour  is  not  the  day  of 
preparation  for  battle,  but  the  day  on  which  the 
armor  is  carried  for  the  battle,  consequently : 
the  day  of  battle  (Septuagint,  Chald.,  Jerome). 
[All  the  recent  German  expositors  take  the  first 
member  of  this  verse  as  declarative  :  Jehovah, 
my  Lord  is,  etc.  But  the  whole  strophe  is  the 
rehearsal  of  an  address  to  God,  and  it  seems 
more  suitable  to  preserve  the  corresponding  form 
here,  as  is  done  in  E.  V.] 

Ver.  9.*  The  last   word   of  this  verse,  10-TV, 

T 

*  [The  formation  of  the  anomalous  word:  "lX^,  which 

occurs  in  this  verse,  is  discussed  in  Green's  Heb.  Gr.  j)  207,  2 
a,  Ewald,  \  1S9.  There  seems  to  be  no  good  reason  for  de- 
parting with  Hupfeld  from  the  ending  :  '-,  as  the  probable 

T 

termination  of  the  sing,  which  is  assumed  by  these  authors 


cannot  mean:  lest  they  exalt  themselves  (Sept., 
Symm.),  for  the  negative  cannot  be  arbitrarily 
supplied.  If  the  sense  were:  they  would  or 
might  exalt  themselves  in  consequence  of  suc- 
cess (Isaaki,  Kimchi,  and  most  ),  the  conjunction 
|3  could  scarcely  have  been  absent.  But  from 
this  we  are  not  to  conclude  that  the  word  is  a 
meaningless  appendage  (Hupfeld),  which  must 
necessarily  be  attached  to  the  following  sentence, 
which  is  then  supposed  to  be  mutilated,  giving 
the  sense  :  those  who  encompass  me  lift  up  the 
head.  This  connection  with  the  following  is 
only  a  possible  one  (Venema,  Olshausen);  and 
if  it  be  assumed,  the  new  member  of  the  verse 
thus  formed  can  be  taken  as  a  protasis.  But  in 
the  Psalms  of  David's  composition,  an  elevation 
of  feeling  appears  quite  frequently  expressed  in 
abrupt  sentences,  and  in  brief,  striking  expres- 
sions, representing  in  a  disjointed,  ejaculatory 
manner  the  progress  of  the  feelings,  conceptions 
and  thoughts.  [Dr.  Moll  therefore  translates 
simply  :  they  exalt  themselves. — J.  F.  M.] 

Vers.  10,  11.  E?N"1  (ver.  10)  may  be  very  well 
referred  collectively  to  the  leaders  [E.  V.:  head] 
of  the  enemies  (Kimchi,  Calvin,  etal).  The  in- 
terpretations: poison  (Grotius,  Geier,  Ewald), 
and:  misfortune  (Luther)  are  less  to  be  re- 
commended. The  translation:  the  head  of  my 
revilers  (Hitzig)  is  possible  according  to  the 
Arabic  usage,  but  unknown  to  the  Hebrew,  for 
the  Hiphil  of  22D,  followed  by  an  accusative, 
means  :  to  go  round  about  an  object,  like  ene- 
mies in  spying  out  a  city  (Delitzsch).  The  trouble 
(Del.)  [E.  V.:  mischief]  or  the  misfortune  (Hup- 
feld), or  suffering  (Hengstenberg),  which  they 
cause  by  means  of  their  lips,  shall  recoil  as  a  re- 
tribution upon  themselves.  The  coals  (ver.  11) 
do  not  mean  flashes  (Luther)  of  lightning,  for  it 
is  not  until  the  words  immediately  following  that 
God  appears  as  the  agent.  Here  those  who 
throw,  cast  them,  are  represented  as  an  indefi- 
nite number  by  the  3d  per.  plur.=men  [German 
man.  Transl. :  Let  burning  coals  be  cast  upon 
them,  etc. — J.  F.  M.]  There  is  not  the  least  ne- 
cessity of  changing  the  reading  in  order  to  gain 
the  idea :  He  will  cause  to  rain  upon  them  (Hup- 
feld). [Hupfeld  proposes:  TEJrr.—  J.  F.  M.] 
There  is  no  allusion  to  fire  from  on  high,  light- 
ning with  torrents  of  rain  (Aben  Ezra,  et  al.). 
But  the  reference  is  to  perils  and  situations  of 
an  appalling  character,  into  which  the  wicked 
are  to  be  thrust  for  their  destruction.  The 
abysses  or  pits  (Chald.,  Symm.,  Jerome,  Kimchi), 
are  pits  of  water,  named  along  with  the  fire  as 
an  image  of  inevitable  dangers,  Ps.  lxvi.  12  (De- 
litzsch). 

Ver.  12.  The  punishment  is  denoted  by  the 
word:  JH,  as  that  which  is  harmful  to  the  per- 
son in  question,  and  resulting  from  his  wicked- 
ness, or  as  an  evil,  showing  how  that  punish- 
ment bears  the  character  of  destruction  inflicted 
by  Divine  retribution.  The  man  of  tongue  [E.  V.: 
evil  speaker]  is  not  a  boaster  or  chatterer,  but  a 
man  with  an  evil  tongue  of  slander  (Sir.  viii.  4). 
This  is  manifest  from  the  context.    There  is  then 

as  well  as  by  Ge<enius.  Hupfeld  would  make  it  terminate  in 
n~,  the  correctness  of  which  he  attempts  to  prove  in  his 

note  on  this  passage.  On  the  significance  of  the  plural  form 
in  this  word,  see  Bottcher,  j>  7U5. — J.  F.  M.] 


PSALM  CXL. 


G53 


the  less  necessity  for  regarding  JH  as  an  adjec- 
tive describing  the  violence  of  the  man  more  par- 
ticularly, and  abiding  by  the  accents,  which  in- 
dicate such  a  connection  ( Hengstenberg,  Sachs, 
Hitzig).  It  agrees  best  with  the  idea  of  the 
passage,  to  follow  the  ancient  versions,  the  Rab- 
bins, and  almost  all  expositors,  in  rejecting  the 
.accents  and  regarding  JH  as  the  subject,  which 
would  otherwise  be  wanting.  A  subject  may,  it 
is  true,  be  supplied  (Hitzig),  but  this  would 
break  up  the  sentence.  For  the  whole  Psalm 
shows  that,  the  evil  speaker  and  the  violent  man 
are  not  two  distinct  persons,  and  that  for  this 
reason  the  view  (J.  IL  Mich.,  Hengstenberg)  is 
false  which  assumes  that  "the  man  of  wicked 
violence"  is  opposed  to  the  evil  speaker  and  will 
pursue  him.  [This  view  is  wrongly  assigned  to 
Hengstenberg.  His  opinion  is  that  the  former  is 
the  counterpart  of  the  latter,  and  that  it  is  God 
who  is  the  pursuer. — J.  P.  M.]  It  is  doubtful 
whether  we  should  translate  :  to  a  head-longfall 
(Ewald),  or:  to  destruction  (Sept.,  Syr.,  Kiinchi, 
Rosenin.),  namely,  by  repeated  shocks,  or:  by 
pushes  (Kb'ster),  or:  in  haste,  i.  e.,  precipitately 
(Del.,   Hitzig). 

Ver.  14.  Dwelling  in  Gods  presence  (Ps.  xvi. 
11)  is  the  portion  of  the  righteous,  to  whom  the 
wicked  give  no  place  on  earth,  and  whose  life 
they  embittered  if  they  could  not  rob  them  of 
it.  [1]X  in  this  last  verse  is  by  Dr.  Moll  trans- 
lated :  only.  But  it  is  generally  taken,  as  in  E. 
V.,  to  mean:  surely.  Delitzsch  compares  the 
expression  of  assurance  :  "  I  know,"  iu  the  pre- 
ceding verse. — J.  F.  M.] 

HOMILETICAL   AND   PRACTICAL. 

Daily  conflict,  severe  struggles,  enemies  round 
about,  and  yet  not  dismayed  or  forsaken  or  lost; 
that  is  the  situation,  the  character,  the  lot  of 
God's  servants  upon  earth. — Distress  and  danger 
may  cause  us  perplexity,  if  only  faith  drives  us 
in  (I od,  and  lie  remains  as  our  strong  Help;  He 
will  pursue  the  enemy  and  deliver  us  from  his 
nets  and  snares  ;  and  we  must  thank  Him  in  time 
and  eternity. 

Starke:  If  thou  art  not  strong  enough  to 
escape  from  the  hand  of  the  ungodly,  make,  by 
faith,  God  thy  refuge  ;  He  knows  how  to  provide 
means  and  ways  to  help  His  own  against  all  craft 
and  devices. — The  undying  enmity  which  sub- 
sists between  the  seed  of  the  serpent  and  the 
true  children  of  God,  results  from  a  radical  dif- 
ference in  heart  and  disposition. — Slanderers  do 
more  harm  than  serpents,  for  there  is  no  anti- 
dote that  can  prevail  against  the  poisonous 
wounds  a(  wicked  and  calumniating  tongues. — ■ 
The  supposed  wisdom  of  the  ungodly  is  really 
nothing  but  wickedness  and  folly,  by  which  they 
are  not  only  put  to  shame,  but  perish  in  the  end. 
— The  simplicity  of  doves  and  the  sagacity  of 
serpents,  but  above  all,  God's  preserving  care 
are  necessary  to  the  children  of  God,  that  they 
may  escape  from  the  countless  snares  of  their 
enemies. — Firm  trust  in  God  is  the  reason  why 
a  believer  does  not  cease  to  look  to  Him  even  in 
the  greatest  troubles. — Behold  how  faith  acts! 


it  takes  all  that  God  is  and  has  as  best  for  it,  and 
is  thus  sustained. — Our  enemies  can  as  little  pre- 
vent our  salvation  or  capture  us,  as  they  can 
storm  the  bulwarks  of  heaven. — As  nothing  evil 
can  come  from  God,  so  He  strengthens  none  in 
evil.  Yet  for  holy  and  righteous  purposes  He 
suffers  many  things. — He  who  sows  a  maledic- 
tion with  an  evil  mouth,  will  also  reap  it  again. 
— In  a  good  cause  God  is  the  best  Patron  ;  he 
who  trusts  Him  cannot  lose  it,  for  God  is  also 
the  Supreme  Judge. — We  attain  to  the  assurance 
of  faith  by  laying  hold  firmly  upon  the  Divine 
promise,  and  remembering  the  help  which  others 
before  us  have  received  from  God. — All  that  be- 
falls the  children  of  God  in  the  world,  ends 
finally  with  their  praise  to  the  Lord  for  His  good- 
ness and  for  the  wondrous  things  which  He  does 
to  the  children  of  men, 

Arndt:  It  is  indeed  a  wonderful  judgment,  in 
the  way  of  like-for-like  retribution,  that  God 
usually  rewards  men  as  they  act  towards  others, 
and  that  they  bring  upon  themselves  the  very 
misfortune  which  they  intended  to  bring  upon 
others. — Friscii  :  Be  not  dismayed  if  others  act 
towards  thee  as  thy  foes.  If  it  does  not  lie  in 
thy  power  to  fathom  their  evil  thoughts,  it  does 
lie  in  the  power  of  God. — Hieger:  The  wicked 
man  is  like  a  storm  which  passes  by.  Although 
it  may  leave  many  traces  of  devastation  behind 
it,  it  is  yet  insignificant  when  compared  with 
God's  goodness,  of  which  the  earth  is  full,  and 
over  which  the  righteous  should  ever  rejoice. — 
Guenther:  Stupid  and  unskilful  transgressors 
are  rare,  almost  as  rare  as  wise  children  of  God. 
— Diedrich  :  If  we  have  committed  to  God  our 
revenge  and  our  protection,  we  may  go  calmly  in 
our  way.  and  not  heed  the  arrows  of  the  enemy. 
— My  hope  is  in  the  privilege  which  is  granted 
to  the  poor,  whose  defence  God  has  reserved  to 
Himself  as  His  highest  concern. — In  the  morning 
pray  God  that  thou  mayst  be  able  to  thank  Him 
at  evening,  and  pray  daily  that  at  the  close  of 
thy  earthly  life,  thou  mayst  give  Him  thy  high- 
est thanksgiving.  Then  thou  wilt  have  labor  be- 
fore thee  ;  but  thou  wilt  soon  have  finished  it 
with  joy  and  laid  it  aside  for  ever.  T.\ri;i:  : 
The  nearer  danger  comes,  the  more  vigorously 
does  David's  life  of  prayer  and  faith  unfold  it- 
self. 

[Matt.  Henry:  A  malignant  tongue  makes 
men  like  the  old  serpent;  and  poison  in  the  lips 
is  a  certain  sign  of  poison  in  the  heart. — They 
that  agree  in  nothing  else  can  agree  to  persecute 
a  good  man.  Herod  and  Pilate  will  unite  in 
this,  and  in  this  they  resemble  Satan,  who  is  not 
divided  against  himself,  all  the  devils  agreeing 
in  Beelzebub. — Proud  men  when  they  prosperare 
much  prouder,  grow  more  impudent  against  God, 
and  insolent  against  His  people,  and  therefore, 
Lord,  do  not  prosper  them! — BlSHOF  HOKNB: 
We  cannot  put  off  our  Christian  armor  for  a 
moment  in  this  world  ;  nor  enter  into  peace  and 
rest,  but  by  a  happy  death  and  joyful  resurrec- 
tion. Barnes:  It  is  not  poverty  or  riches  that 
commend  us  to  God  ;  it  is  faith  and  holiness  and 
love  and  obedience,  in  the  condition  of  life  iu 
which  we  are  placed,  be  it  in  a  cottage  or  in  a 
palace. — J.  F.  M.] 


654 


THE  FIFTH  BOOK  OF  PSALMS. 


PSALM  CXLI. 

A  Psalm  of  David. 

Lord,  I  cry  unto  thee :  make  haste  unto  ne  ; 
Give  ear  unto  my  voice,  when  I  cry  unto  thee. 

2  Let  my  prayer  be  set  forth  before  thee  as  incense  ; 
And  the  lifting  up  of  my  hands  as  the  evening  sacrifice. 

3  Set  a  watch,  O  Lord,  before  my  mouth  ; 
Keep  the  door  of  my  lips. 

4  Incline  not  my  heart  to  any  evil  thing, 
To  practise  wicked  works 

With  men  that  work  iniquity : 
And  let  me  not  eat  of  their  dainties. 


5  Let  the  righteous  smite  me ;  it  shall  be  a  kindness : 
And  let  him  reprove  me;  it  shall  be  an  excellent  oil, 
Which  shall  not  break  my  head  : 

For  yet  my  prayer  also  shall  be  in  their  calamities. 

6  When  their  judges  are  overthrown  in  stony  places, 
They  shall  hear  my  words ;  for  they  are  sweet. 

7  Our  bones  are  scattered  at  the  grave's  mouth, 

As  when  one  cutteth  and  cleaveth  wood  upon  the  earth. 

8  But  mine  eyes  are  unto  thee,  O  God  the  Lord  : 
In  thee  is  my  trust ;  leave  not  my  soul  destitute. 

9  Keep  me  from  the  snares  which  they  have  laid  for  me, 
And  the  gins  of  the  workers  of  iniquity. 

10  Let  the  wicked  fall  into  their  own  nets, 
Whilst  that  I  withal  escape. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — This  Psalm  was 
used  by  the  ancient  Church  (Constit.  Apost.  II. 
59)  as  the  Evening-psalm,  as  Ps.  lxiii.  was  the 
Morning-psalm.  It  is  in  the  middle  part  so  ob- 
scure, and  its  disjointed  words  and  sentences, 
which  are  either  mutilated  or  very  slightly  con- 
nected, are  capable  of  explanations  so  different, 
that  no  certain  conclusion  can  be  made  as  to  the 
circumstances  or  date  of  the  author.  The  be- 
ginning and  end  are  perspicuous  in  them- 
selves, but  their  allusions  are  quite  dissimilar. 
They  are  indeed  capable  of  beiug  accommodated 
to  one  another,  but  the  obscurity  and  doubtful- 
ness of  the  intermediate  passages  render  uncer- 
tain all  attempts  to  secure  this  end. 

In  the  first  portion  the  Psalmist  prays  in  gen- 
eral terms  for  Divine  help  and  an  answer  to  his 
petitions  (vers.  1,  2),  then  specially,  that  his 
mouth  and  heart  may  be  kept  so  that  he  may  not 
incline  to  fellowship  with  the  wicked,  who  are 
in  possession  of  means  to  do  violence,  and  of  the 
good  things  of  this  life  (vers.  3,  4).  At  the  end 
(vers.  8-10)  he  prays  that  his  life  may  be  de- 


livered, by  being  defended  against  the  snares  of 
the  wicked,  and  wishes  tha^  they  may  be  de- 
stroyed in  their  own  nets.  These  are  perhaps 
the  same  transgressors  who  in  the  beginning  are 
described  as  seeking  to  tempt  the  Psalmist  into 
fellowship  with  themselves,  but  who,  when  he  by 
God's  help,  overcame  the  temptation,  did  not  re- 
buke him  in  a  friendly  manner,  as  the  righteous 
would  have  done,  with  his  cheerful  acquiescence 
(ver.  5),  but  sought  to  destroy  him  with  the 
same  malice  against  which  he  had  already  di- 
rected his  prayer.  They,  however,  shall  be  de- 
stroyed, while  the  words  of  the  Psalmist  shall 
be  received  by  many  as  delightful ;  for,  from  the 
very  mouth  of  the  grave,  a  blooming  life  shall 
spring  forth  for  him  and  for  those  who  are  with 
him  (vers.  6,  7). 

This  connection  may,  at  all  events,  be  made 
out  from  the  fragments  of  sentences  which  are 
like  stones  in  a  brook  leading  from  one  bank  to 
the  other.  There  is  also  much  that  may  be 
brought  into  connection  with  circumstances  in 
David's  life,  his  peculiar  feelings  and  spiritual 
characteristics,  and  his  manner  of  expression. 
And  yet  these  cannot  be  identified  with  such  cer- 
tainty as  that  with  which  Hengstenberg,  follow- 


PSALM  CXLI. 


G55 


ing  the  ancients,  regards  the  Psalm  as  arising 
out  of  David's  relations  to  Saul,  and  as  connected 
specially  with  1  Sam.  xxiv.  Many  expressions, 
moreover,  are  less  Davidic  than  after  the  Da- 
vidic  manner.  It  is,  however,  pure  hypothesis 
to  assume  (Del.)  that  imitative  poems  of  this 
class  have  been  taken  out  of  books  of  history, 
in  which  they  had  been  connected  with  events  in 
the  life  of  David.  The  same  remark  applies  to 
the  attempts  to  connect,  the  Psalm  with  the  pe- 
riod of  the  reign  of  Manasseh,  as  also  with  that  of 
the  kingdom  of  the  Ten  Tribes  (Ewald),  and 
with  John  Hyrcanus  (Hitzig). 

[With  reference  to  the  first  opinion  cited  above, 
that  of  Hengstenberg,  Perowne  remarks  :  "  Ver. 
5  has  generally  been  supposed  to  allude  to  Da- 
vid's generous  conduct  in  sparing  the  life  of  his 
foe  when  he  was  in  his  power,  ....  but  it  is 
quite  impossible  on  this  supposition  to  give  any 
plausible  interpretation  to  ver.  7."  But  to  those 
who  adopt  the  figurative  explanation  of  ver.  7 
(see  below),  and  this  view  is  at  least  as  well  sup- 
ported as  the  other,  no  difficulty  will  arise  from 
this  source.  Still,  though  this  opinion  has  more 
in  its  favor  than  any  other,  the  question  cannot 
be  regarded  as  settled,  and  it  is  best  to  remain 
content  with  the  general  statement  of  the  title, 
and  the  other  evidence  of  the  Davidic  author- 
ship. Perowne  also  calls  attention  to  the  curious 
fact  that  De  Wette  considered  this  Psalm  to  be 
one  of  the  latest,  'on  account  of  its  being  "  a  very 
original,  and  therefore  a  difficult  Psalm,"  and 
that  Maurer,  on  almost  the  same  grounds,  as- 
signs it  to  a  comparatively  late  period. — J.  F.  M.] 

Vers.  1,  2.  Make  haste  unto  me. — The  ad- 
ditional words :  to  help,  are  here  wanting,  though 
occurring  in  other  Davidic  Psalms  (xxii.  30  ; 
xxxviii.  23  ;  xl.  14).  In  distress  the  anguish- 
stricken  soul  frets  as  though  God  were  far  from 
him,  and  therefore  calls  him  near  (Ps.  lvii.  3). — 
Instead  of:  be  placed  [ver.  2,  E.  V.:  come]  in 
the  senss  of  being  prepared,  Am.  iv.  12  (Hup- 
feld),  we  may  also  translate  :  be  established,  Ps. 
ci.  7,  i.  e.t  find  acceptance  and  acknowledgment, 
(Del.)  There  is  no  indication  that  the  speaker 
was  a  priest.  It  is  rather  highly  improbable 
that  such  was  the  case;  and  the  allusion  is  not 
necessarily  to  the  offering  of  incense  while  pre- 
sented on  the  morning  and  evening  of  each  day 
by  the  Priest  upon  the  golden  altar  of  the  Holy 
Place  (Ex.  xxx.  7  f . ),  but  probably  to  the  con- 
secrated incense  which  accompanied  the  Azkara 
[the  part  of  the  meat-offering  burnt  with  frank- 
incense "  for  a  memorial,"  J.  F.  M.]  of  the  meat- 
offering (Is.  i.  13)  which  the  priest  consumed  en- 
tirely upon  the  altar  (Is.  lxvi.  3).  The  morning 
meat-offering  is  mentioned  but  seldom,  but  that 
of  the  evening  more  frequently,  as  concluding 
the  daily  service  in  connection  with  the  burnt- 
offering  or  whole  sacrifice  at  that  time,  according 
to  Ex.  xxix.  38  f.  ;  Numb,  xxviii.  '■).  Therefore 
later,  after  the  example  of  Ezra  ix.  4  f.  ;  Dan.  ix. 
21,  TinjO  means  directly:  the  afternoon  or 
evening  (Del.)  The  prayers  of  the  individual 
members  of  the  Church  became  gradually  more 
and  more  regulated  according  to  the  time  of  the 
Temple  offerings  (comp.  Ewald,  Altcrthllmer,  2 
ed.,  p.  132).  But  here  the  emphasis  is  laid  upon 
the  prayers.  For  the  lifting  up  of  the  hands  is 
not  an   expression  for  offering  a  sacrificial  gift, 


the  heaving  of  the  hands  (Syr.),  here  intended  to 
take  the  place  of  the  meat-offering,  the  supposed 
symbol  of  the  good  works  of  the  believer  ( Heng- 
stenb. ).  It  is  the  accompanying  sign  of  prayer, 
(Ps.  xxviii.  2),  standing  parallel  to  the  breath 
of  the  sacred  incense  ascending  to  heaven,  which 
sets  forth  the  fact  that  the  offering  was  directed 
to  God  (Rev.  v.  8;  viii.  3  f.)  Perowxe  :  "  The 
same  would  hold  also  of  the  meat-offering  of 
which  it  is  said  that  the  priest  was  to  burn  a 
part,  as  a  memorial,  '  a  sweet  savor  unto  Jeho- 
vah.'"  Alexander:  "  He  prays  not  only  for 
acceptance,  but  for  constant  or  perpetual  accept- 
ance, as  the  offerings  referred  to  were  the  stated 
daily  services  of  the  Mosaic  ritual."  Translate 
ver.  2,  more  literally:  Let  my  prayer  be  set  as 
an  incense-offering  before  Thee,  and  the  lifting 
up  of  my  hands  as  the  evening  meat-offering. — 
J.  F.  M.] 

Vers.  3,  4.  The  dainties  do  not  allude  to  ido- 
latrous sacrifices  (llosenm.,  De  Wette),  but  de- 
note sensual  enjoyments  and  ease,  especially  of 
those  who  had  gained  their  possessions  unjustly, 
Prov.  iv.  17;  ix.  5,  (Kimchi,  Calvin,  Geier). 
Such  pleasures  have  something  alluring,  Ps. 
lxxiii.  10,  (Hengst.),  notwithstanding  the  evil 
consequences,  which  should  act  as  a  warning, 
Job  xx.  12  f. ;  Prov.  xxiii.  If.,  6  f .  (Ilupfeld). 
[Ver.  4  b  is,  literally  :  to  work  works  in  wicked- 
ness. Hengstenberq  :  "  In  ver.  3  the  Psalmist 
prays  for  preservation  from  the  danger  of  sin- 
ning in  word,  which  the  temptation  brought  with 
it,  and  in  ver.  4  from  that  of  sinning  in  deed.  Ps. 
xxxix.  1  forms  a  commentary  on  ver.  3.  The 
reference  is  not,  as  Calvin  and  others  suppose,  to 
hard  speeches  against  his  enemies,  but  to  impa- 
tient, irreverent  expressions  against  God." — J. 
F.  M.] 

Ver.  5.  Let  a  righteous  person  smite  me 
— The  righteous  one  here  mentioned  is  certainly 
not  God  (Amyrald,  Maurer,  Tholuck,  Hengst.). 
but  any  man,  contrasted  with  the  wicked,  whose 
reproofs  contrasted  with  the  allurements  of  the 
wicked,  are  not  destructive  but  salutary ;  not, 
indeed,  pleasant  outwardty,  like  their  dainties, 
but  yet  reviving,  rejoicing,  and  strengthening, 
like  oil  upon  the  head.  And  if  at  first  they 
wound  and  smart  like  blows,  yet  they  neither 
proceed  from  an  evil  heart,  nor  inflict  harm,  but 
are  most  closely  connected  with  kindness  and 
deliverance,  and  are  therefore  cheerfully  received 
by  all  who  would  escape  ruin  in  this  world  and 
gain,  instead,  the  salvation  which  the  reprover 
himself  possesses.  This  connection  is  rightly 
found  in  this  passage  by  most  since  Kimchi,  Cal- 
vin, and  Ge'.er,  and  gives  expression  to  a  thought 
similar  to  that  in  Eccl.  vii.  5;  Prov.  iii.  11,  and 
frequent  elsewhere.  According  to  the  accents 
we  must  translate:  Let  a  righteous  man  smite 
me  in  kindness  and  reprove  me,  my  head  shall 
not  refuse  head-oil,  i.  e.,  not :  precious  oil,  or 
balm,  but:  oil  for  the  head  (Delitzsoh).  But 
most  expositors  prefer  the  translation  given  by 
as  in  the  text  [Let  a  righteous  man  smite  me — 
a  kindness  (is  it)  ;  and  let  liim  reprove  me — oil 
(is  it)  to  the  head,  let  not  my  head  refuse  it, — 
J.  F.  M.]  ;  for  the  accents  are  not  absolutely 
binding,  and  by  thus  departing  from  them  we 
gain  a  clearer  expression  of  a  like  thought,  and 
only  thus  a  real  parallelism  in  the  structure  of 


C56 


THE  FIFTH  BOOK  OF  PSALMS. 


the  sentence.  The  translation  :  let  the  head-oil 
not  soften  my  head  (Ewald)  proceeds  from  an 
uncertain  derivation,  and  gives  an  obscure  sense. 
If  it  is  intended  to  mean  that  even  when  the 
righteous  rebuke  him  for  lukewarmness  and  the 
like  offences,  the  joys  offered  to  him  by  the  wicked 
shall  not  change  his  feelings,  the  Sept.  and  Vulg. 
have  expressed  this  much  more  clearly :  The  oil 
of  the  wicked  shall  not  anoint  my  head.  But 
they,  evidently,  have  read  JN2H  for  KW"1.  They, 
as  also  the  Syr.  and  Jerome,  have  interpreted 
the  verb  according  to  a  word  in  Arabic,  which, 
however,  is  entirely  unknown  to  the  Aramaic, 
meaning:  to  be  fat.  But  ,J'1  is  a  defective  form 
for  K,3\  meaning:  to  deny,  frustrate,  prevent, 
Ps.  xxxiii.  10. 

For  yet,  etc. — Here  begins  a  mutilation  of  the 
Text  which  is  continued  through  verses  6,  7, 
and  which  has  occasioned  interpretations  quite 
opposite,  and  in  some  parts  quite  strange.  Their 
enumeration  may  be  here  properly  passed  over. 
There  is  no  doubt  that  something  must  be  sup- 
plied after  "yet,"  for  it  is  not  admissible  to  drop 
the  1  as  most  prefer  to  do.  There  is  very  little 
gained,  moreover,  by  the  attempt  made  by  some 
expositors  to  connect  T\y-,J  with  the  preceding 
line  against  the  accents.  To  complete  the  thought 
there  might  then  be  supplied:  let  me  contend. 
But  many  other  insertions  are  equally  tenable. 
[Dr.  Moll  gives  merely  the  literal  rendering  of 
the  words  as  they  stand  in  the  original:  For 
still — and  my  prayer — against  their  malice.  De- 
litzsch  translates:  For  still  I  meet  their  malice 
only  with  prayer.  With  this,  compare  the  rend- 
ering of  Mendelssohn:  I  still  keep  praying  while 
they  practice  their  shameful  deeds,  as  furnish- 
ing perhaps  the  best  explanation  of  this  dis- 
puted member  of  the  verse.  The  1  must  introduce 
the  apodosis;  for  (so  it  is)  still,  that  my  prayer, 
etc.  (Perowne).  Comp.  Zech.  viii.  20;  Prov. 
xxiv.  27,  for  similar  instances  (Del.) — J.  F.  M.] 

Ver.  6.  The  obscure  words  of  the  Text  furnish 
a  good  sense  most  readily,  if  the  judges  be  un- 
derstood to  mean  the  rulers,  chief  men,  leaders  of 
these  people,  against  whose  malice  the  Psalmist 
employs  the  weapons  of  prayer  and  nothing  else, 
whose  destruction  he  yet  foresees,  and  in  this 
Psalm,  which  is  in  fact  a  prayer,  foretells.  For 
the  "hands  "  of  the  rock  [E.  V.,  stony  places] 
are  probably  its  sides  or  walls.  To  be  cast  down 
from  one  of  them  was  a  punishment  not  unex- 
ampled (2  Chron.  xxv.  12).  No  subject  is  named 
in  the  following  member.  It  cannot  be  the 
judges,  for  the  words  of  the  Psalmist  would  not 
be  heard  with  pleasure  by  them,  and  it  is  not 
their  conversion  that  is  dwelt  upon,  but  their 
destruction.  The  plural  of  the  verb  is  therefore 
to  be  taken  impersonally.  [Render  therefore: 
Their  judges  are  cast  down  by  the  sides  of  the 
rock;  and  my  words  are  heard  that  they  are 
sweet.— J.  F.  M.] 

Vers.  7,  8.  It  remains  here  unexplained  di- 
rectly, whence  the  sudden  deadly  peril  to  the 
Psalmist  and  his  companions  arises.  For  this 
reason  the  change  of  reading  which  gives:  their, 
instead  of:  our  (Sept.  Cod.  Al.,  Syr.,  Arab., 
Ethiop.,  Theodoret),  and  which  Jerome  also  no- 
tices, is  favored  by  Bottcher.  Referring  to  the 
bones  of  those  who  have  been  hurled   down,  he 


translates  :  broken  into  fragments.  A  suitable 
parallel  to  the  image  in  ver.  7  would  then  be  af- 
forded. But  this  explanation  is  no  more  certain 
than  that  of  Ewald,  who  thinks  that  the  extreme 
emaciation  of  the  afflicted  righteous  is  here  figu- 
ratively, or  rather,  plainly  descrihed  by  the 
words  :  our  bones  protrude  themselves.  This  he 
connects  with  ver.  5  d,  in  which  he  supposes  that 
the  Psalmist  keeps  directing  his  prayer  to  God 
on  account  of  the  misery  of  the  righteous.  If  now 
we  remain  by  the  usual  and  most  natural  trans- 
lation, it  becomes  again  doubtful  whether  the 
bones  are  thrown  to  the  abyss  of  the  underworld 
(Is.  v.  14;  Prov.  i.  12)  to  be  swallowed  up,  and  a 
complaint  is  uttered  on  account  of  slaughter  and 
overthrow  (Hupfeld  and  most);  or  whether  wo 
are  to  suppose  that  victoi*y  in  spite  of  prostra- 
tion (Is.  xxvi.  19;  Ezek.  xxxvii.),  is  represented 
by  the  figure  of  the  ploughing  of  the  soil  and  the 
confirmatory  declarations  of  ver.  8,  and  that  the 
passage  is  an  expression  of  hope  for  the  future 
(Hengstenberg,  Delitzsch). — The  expression  in 
ver.  8:  pour  not  out,  that  is,  unto  death,  since 
the  life  is  in  the  blood,  occurs  also  in  Is.  liii.  12. 
[The  members  of  ver.  7  are  inverted  in  E.  V. 
The  literal  translation  of  the  first  clause  is:  as 
one  furroweth  and  cleaveth  in  the  earth.  There 
is  no  need  of  supplying  a  subject  as  E.  V.  does. 
According  to  the  last  explanation  given  above, 
the  bones  are  compared  to  the  seed  which  is 
scattered  in  the  upturned  earth,  and  which 
should  yet  spring  up  into  a  rich  harvest.  This 
is  the  point  of  the  reference  to  the  passages  in 
Is.  and  Ezek.  where  the  resurrection  is  hinted  at. 
Translate  in  ver.  8b:  Pour  not  out  my  soul,  and 
see  the  explanation  above. — J.  F.  M.] 

HOMILETICAL   AND   PRACTICAL. 

It  is  a  necessary  and  a  saving  act  to  place  our- 
selves under  God's  protection,  not  merely  against 
outward  enemies,  but  also  against  our  own  na- 
ture.— Men  sin  with  the  tongue  more  frequently 
than  they  think.  This  may  be  done  by  com- 
plaining and  self-praise,  no  less  than  by  false 
accusations,  unjust  reproaches,  and  baseless  ex- 
cuses.— Even  confirmed  Christians  need  continu- 
ally to  watch  and  pray,  lest  they  yield  to  temp- 
tation.— Good  resolves  are  not  sufficient;  pater- 
nal reproof  and  loving  rebuke  can  do  much  ;  but 
God's  grace  must  crown  the  work. 

Starke  :  A  believing  prayer  is  a  pleasing  and 
acceptable  incense-offering  to  God.  By  it  His 
punishment  and  anger  may  be  averted. — The 
mouth  and  the  heart  are  man's  two  fairest  jew- 
els ;  but  if  they  are  to  be  well  guarded  they  must 
be  committed  to  God. — Much  frivolous  speaking 
hinders  prayer  perceptibly,  and  often  stings  our 
hearts  so  that  we  are  ashamed  before  God  of  our 
words. — Men  in  positions  of  influence  may,  by 
their  evil  example,  obstruct  in  others  the  course 
of  godliness.  How  necessary  is  then  the  prayer 
for  Divine  leading  to  God  for  the  sake  of  others. 
— If  men  would  become  sincerely  and  actively 
religious  they  must  begin  by  reforming  the 
heart. — In  hereditary  sin  man  has  an  alluring 
dainty;  if  he  follows  it  and  becomes  like  the 
world,  he  loses  his  taste  for  the  heavenly  manna, 
the  true  food  of  the  soul. — Let  none  consider 
themselves  so  blameless  that  they  do  not  need 


PSALM  CXLII. 


657 


any  admonition. — The  disciplinary  power  of  the 
Holy  Spirit  must  not  be  restrained,  nor  the  law 
be  abolished  in  the  Church.  For  the  teaching 
inspired  by  God  is  profitable  also  for  correction, 
(2  Tim.  iii.  13).  Fraternal  reproof  has,  alas! 
become  almost  obsolete  in  the  Christianity  of  to- 
day. Flattery  and  false  politeness  have  gained 
the  upper  hand. — It  is  always  better  to  do  a 
thing  in  meekness  than  in  anger.  —  Wicked  lead- 
ers in  all  departments  of  life  cause  much  sorrow 
and  ruin,  but  their  judgment  and  condemnation 
do  not  slumber. — Unity  and  steadfastness  ia 
faith,  in  prayer,  and  in  patience,  are  most  ne- 
cessary to  pious  Christians  in  their  afflictions. 
They  will  at  last  be  redeemed  from  all  evil. 

FaiSCH:  There  are  none  in  the  world  more 
odious  than  those  who  are  most  forward  in  re- 
sisting evil  and  implanting  good. — Rieger:  The 
tongue  is  never  harder  to  be  tamed  than  under 
suffering  at  the  hands  of  others.  It  is  therefore 
the  more  necessary  that  God  should  guard  it 
then. — Many  tilings  are  wounds  to  the  old  na- 
ture, which  are  balm  to  the  new. — Guenther  : 
How  will  I  learn  to  say  "my  God,"  if  I  do  not 
earn  the  right  cf  possession  by  daily  experiences 


of  His  gracious  assistance  ? — Diedrich  :  He  who 
will  have  faithfully  confessed  the  Truth  in  his 
daily  duties,  will  find  in  this  Psalm  the  groans 
of  his  heart  repeated,  —  Taubb  :  The  prayer  of 
faith  is  the  victory  which  overcomes  the  world 
within  and  without,  for  it  forces  its  way  into 
God's  light,  and  brings  us  to  His  strength. 

[Matt.  Henry  :  They  that  cry  in  prayer  may 
hope  to  be  heard  in  prayer,  not  for  their  loud- 
ness, but  for  their  lowliness.  —  Prayer  is  of  a 
sweet-smelling  savor  to  God,  as  incense,  which 
yet  hail  no  savor  without  tire ;  nor  has  prayer 
without  the  fire  of  holy  love  and  fervor.  —  We 
must  be  as  earnest  for  God's  grace  in  us,  as  for 
His  favor  towards  us. — Nature  having  made  my 
lips  to  be  a  door  to  my  mouth,  let  grace  keep 
that  door,  that  nothing  may  be  suffered  to  go  out 
which  may  any  way  tend  to  the  dishonor  of  God 
or  the  hurt  of  others. — Good  men  will  pray 
against  even  the  sweets  of  sin. — When  the  world 
is  bitter  the  word  is  sweet. — All  that  are  bound 
over  to  God's  justice  are  held  in  the  cords  of 
their  own  iniquity.  But  let  me  at  the  same  time 
obtain  a  discharge. — J.  F.  M.J 


PSALM  CXLII. 


Maschil  of  David;  A  Prayer  when  he  was  in  the  cave. 

I  cried  unto  the  Lord  with  my  voice  ; 
With  my  voice  unto  the  Loud  did  I  make  my  supplication. 
I  poured  out  my  complaint  before  him  ; 
I  shewed  before  him  my  trouble. 
When  my  spirit  was  overwhelmed  within  me, 
Then  thou  knewest  my  path. 
In  the  way  wherein  I  walked 
Have  they  privily  laid  a  snare  for  me. 
1  looked  on  my  right  hand,  and  beheld, 
But  there  was  no  man  that  would  know  me: 
Refuge  failed  me; 
No  man  cared  for  my  soul. 


I  cried  unto  thee,  O  Lord  : 
I  said,  Thou  art  my  refuge 
Ami  my  portion  in  the  land  of  the  living. 
Attend  unto  my  cry  ; 
For  I  am  brought  very  low : 
Deliver  me  from  my  persecutors ; 
For  they  are  stronger  than  I. 
Bring  my  soul  out  of  prison, 
That  I  may  praise  thy  name : 
The  righteous  shall  compass  me  about; 
For  thou  shalt  deal  bountifully  with  me. 
42 


658 


THE  FIFTH  BOOK  OF  PSALMS. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — On  maskil  see 
Introd.  \  8,  No.  3.  The  Psalm  is  closely  related 
to  Ps.  cxli.,  cxliii.  The  superscription  assigns 
it  to  the  time  of  1  Sam.  xxii.,  if  the  cave  of  Adul 
lam  be  meant,  here  designated  by  the  article  as 
a  well-known  one,  or  to  that  of  1  Sam.  xxiv.,  if 
the  cave  of  Engedi  be  meant.  The  contents 
agree  with  this  statement,  which  cannot  be  suc- 
cessfully impugned  on  linguistic  grounds,  al- 
though there  appears  to  be  a  certain  dependence 
upon  Ps.  lxxvii.  which  has  given  rise  to  some 
hesitation. 

The  Author  calls  upon  God,  with  a  loud  voice, 
for  deliverance  on  account  of  the  greatness  of 
his  distress  and  anguish  ;  for  even  the  eye  of 
God,  to  whom  his  every  way  is  known,  will  see 
only  snares  in  his  path,  but  no  helping  friend, 
(vers.  2-5).  And  he  cries  to  God,  for  He  remains 
his  refuge  and  his  portion,  and  will  deliver  him 
from  oppression  and  weakness  in  spite  of  his 
powerful  persecutors,  so  that  he  may  praise  Him 
amid  the  acclamations  of  His  people  (vers.  6-8). 

[Ver.  4.  "When  my  spirit  -was  over- 
whelmed.— The  same  mode  of  expression  oc- 
curs in  Ps.  lxxvii.  4.  Hupfeld  would  connect, 
this  line  with  the  preceding  verse,  as  is  done  in 
Ps.  cii.  1.  This  would  certainly  give  a  more  na- 
tural and  easy  connection. — J.  F.  M.] 

Ver.  5.  Look  to  the  right  hand  [E.  V.: 
I  looked,  etc.] — The  ancient  versions  and  R.ab- 
bins  whom  Calvin  follows,  and  by  whose  in- 
fluence Ewald  is  moved  to  change  the  pointing, 
translate  as  if  the  verb,  instead  of  being  in  the 
imperat.  Hipb.il,  were  in  the  absolute  infinitive, 
which  they  then  render  in  the  first  person.  They 
mistake  the  character  of  the  language  of  prayer. 
The  right  side  is  mentioned  since  being  the  side 
defended,  it  was  the  point  of  altack  (Ps.  cix.  6) 
where,  therefore,  the  defenders  post  themselves 
(Pss.  cix.  31;  ex.  5)  as  a  shelter  (Ps.  exxi.  fi). 
There  is  no  need  of  changing  the  reading  with  a 
view  to  gain  the  sense:  looking  all  the  day  long 
and  seeing  (Hitzig).  [Translate:  look  at  the 
right  hand  and  see.  No  friend  (appears)  forme; 
refuge  for  me  is  lost.  There  is  none  that  iu- 
quiroth  after  my  soul.  Perowne:  "There  is  no 
contradiction  in  this  prayer  to  the  previous  state- 
ment of  belief  in  God's  omniscience:  Thouknow- 
estmypath,  ns  has  been  alleged.  Such  appeals  to 
God  to  see,  to  regard,  etc.,  are  common  enough, 
and  'are  bound  up  with  the  very  nature  of 
prayer,  which  is  one  great  anthropomorphism."' 
—J.  F.  M.] 

Ver.  8.  It  is  not  indicated  in  the  text  whether 
the  term  prison,  employed  for  affliction,  is  figu- 
rative or  not.  The  translation  of  the  last  line: 
the  righteous  wait  for  me  (Septuagint,  Syriac, 
Aquila,  Ewald),  would  require  the  construction 

with  7  (Job  xxxvi.  2).  The  renderings:  crown 
(Symm.,  Jerome),  or  figuratively  :  triumph  in 
me  as  in  a  crown  (Aben  Ezra,  Kimchi),  or:  deck 
themselves  as  with  a  crown,  i.  e.,  triumph  like  a 
king  (Cocceius,  Venema,  Del.),  are  far-fetched. 
The  explanation :  surround,  here  naturally  not 
in  a  hostile  but  in  a  friendly  manner  (Luther, 
after  Felix  Pratensis  and  most  of  the  recent  ex- 


positors), has  to  meet  only  the  difficulty  of  the 
construction  with  3.  [The  sense  of  the  E.  V.  is 
therefore  probably  the  correct  one.  On  the 
feelings  of  the  Psalmist,  Delitzsch  :  "  The  poet 
thus  finds  himself  not  so  completely  alone  as 
might  appear  from  ver.  5.  He  does  not  fancy 
that  he  is  the  only  righteous  one.  He  is  only  a 
member  of  a  common  Church,  whose  lot  is  in- 
terwoven with  his,  and  who  will  triumph  iu 
his  deliverance  as  in  their  own  (1  Cor.  xii.  26)." 
—J.  F.  M.] 

HOMILETICAL   AND   PRACTICAL. 

The  great  distress  of  God's  children,  the  con- 
duct of  the  believer,  and  his  certain  help. — We 
can  lose  everything  on  earth  without  harm  to 
us,  if  only  God  remains  as  our  Portion. — The 
friendship  of  God  and  the  enmity  of  the  world, 
in  the  community  of  the  righteous. 

Starke:  The  inner  suffering  of  the  heart, 
when  the  spirit  is  under  deepest  oppression,  is 
the  true  school  of  prayer. — God  cften  purposely 
permits  His  children  to  come  into  great  afflic- 
tion, so  that  His  works  may  become  manifest. 
He  will  yet  be  acknowledged  by  us  as  our  only 
and  best  Helper. — When  other  men  find  reasons 
for  despairing,  believers  make  God  their  refuge, 
and  He  then  manifests  His  might  and  help  in  a 
wiy  that  gladdens  their  hearts. — There  is  no 
better  friend  than  God  ;  He  does  not  forsake  His 
own  even  in  the  greatest  need. — Oppression  and 
affliction,  faith  and  prayer,  often  meet ;  affliction 
tries  faith  and  strengthens  praj'er. — This  whole 
world  is  to  God's  children  often  nothing  but  a 
prison,  in  which  with  tears  and  groans  they 
await  the  redemption  of  the  body. — God  does 
not  yield  His  honor.  When  He  knows  how  to 
glorify  it  through  them  or  others,  He  will  not 
spare  Himself.  Recall  it  to  Him  in  an  earnest, 
upright  spirit,  and  thou  shalt  see  thy  desire  in 
His  mercy  and  help. 

Frisch  :  Those  who  pray  best  do  not  know 
how  to  sink  deep  enough  before  God's  supreme 
majesty. — Diedrich  :  If  the  soul  has  only  its  re- 
fuge and  its  light  in  God,  it  can  praise  Him  even 
in  the  midst  of  enemies,  and  then  also  be  assured 
of  the  greatest  triumph. — Taube:  Persecution 
from  the  side  of  enemies  presses  sorely,  but 
abandonment  by  friends,  who  should  have  stood 
by  one's  side  as  helpers  and  defenders,  presses 
more  sorely  still. 

[Matt.  Henry:  We  are  apt  to  show  our 
trouble  too  much  to  ourselves,  aggravating  it 
and  poring  upon  it,  which  doth  us  unkindness, 
whereas  by  showing  it  to  God,  we  might  cast  the 
care  on  Him  who  careth  for  us,  and  thereby  ease 
ourselves.  Nor  should  we  allow  of  any  com- 
plaint to  ourselves  and  others,  which  we  cannot 
with  the  due  decency  and  sincerity  make  to  God, 
and-stand  to  before  Him. — This  is  the  greatest 
comfort  of  our  temporal  mer.cies,  that  they  fur- 
nish us  with  matter  and  give  us  opportunity  for 
the  excellent  duty  of  praise. — Others'  mercies 
ought  to  be  the  matter  of  our  praises  to  God; 
ami  others'  praises  on  our  behalf  ought  to  be 
both  desired  and  rejoiced  in  by  us. — Bp.  Horne  : 
When  danger  besetteth  us  around,  and  fear  is  on 
every  side,  let  us  follow  the  example  of  David, 
and   that   of  a   greater  than  David,  who,  when 


PSALM  CXLIII. 


r,:/» 


Jews  and  Gentiles  conspired  against  Ilim,  and 
He  was  left  nil  alone  in  the  garden  and  on  the 
cross,  gave  Himself  unto  prayer. — Barnes  :  That 
God  may  be  honored,  is  an  object  at  all  times 
much  more  important  than  our  own  welfare, 
even  than  our  salvation. — It  is  an  honor  to  be  de- 


sired, to  be  associated  with  good  men,  to  possess 
their  esteem,  to  have  their  sympathy,  their 
prayers,  and  their  affections,  to  share  their  joys 

here  and  their  triumphs  in  the  world  to  come 

J.  F.  M.] 


PSALM  CXLIII. 
A  Psalm  of  Davids 

Hear  my  prayer,  O  Lord,  give  ear  to  my  supplications : 
In  thy  faithfulness  answer  me,  and  in  thy  righteousness. 

2  And  enter  not  into  judgment  with  thy  servant ; 
For  in  thy  sight  shall  no  man  living  be  justified. 

3  For  the  enemy  hath  persecuted  my  soul ; 
He  hath  smitten  my  life  down  to  the  ground  ; 

He  hath  made  me  to  dwell  in  darkness,  as  those  that  have  been  long  dead. 

4  Therefore  is  my  spirit  overwhelmed  within  ma ; 
My  heart  within  me  is  desolate. 

5  I  remember  the  days  of  old  ; 
I  meditate  on  all  thy  works  ; 

I  muse  on  the  work  of  thy  hands. 

6  I  stretch  forth  my  hands  unto  thee : 

My  soul  thirsteth  after  thee,  as  a  thirsty  land.     Selah. 

7  Hear  me  speedily,  O  Lord  ;  my  spirit  faileth  : 
Hide  not  thy  face  from  me, 

Lest  I  be  like  unto  them  that  go  down  into  the  pit. 

8  Cause  me  to  hear  thy  lovingkindness  in  the  morning ; 
For  in  thee  do  I  trust : 

Cause  me  to  know  the  way  wherein  I  should  walk  ; 
For  I  lift  up  my  soul  unto  thee. 

9  Deliver  me,  O  Lord,  from  mine  enemies  : 
I  flee  unto  thee  to  hide  me. 

10  Teach  me  to  do  thy  will ; 
For  thou  art  my  God 

Thy  Spirit  is  good  ;  lead  me  into  the  land  of  uprightness. 

11  Quicken  me,  O  Lord,  for  thy  name's  sake  : 

For  thy  righteousness'  sake  bring  my  soul  out  of  trouble. 

12  And  of  thy  mercy  cut  off  mine  enemies, 
And  destroy  all  them  that  afflict  my  soul : 
For  I  am  thy  servant. 


EXEGETICAL   AND   CRITICAL. 

Contents  ani>  Composition. — This,  the  last  of 
the  seven  penitential  Psalms,  is  in  some  manu- 
Bcripts  without  a  superscription.  In  others 
there  is  besides  the  one  above  given,  the  addi- 
tion: When  Absalom  his  son  pursued  him.     The 


circumstances  of  the  suppliant  as  here  depicted, 
agree  with  this  statement.  For,  surroumloil  by 
implacable  enemies,  who  have  brought  him  nigh 
to  death,  the  servant  of  God  has  only  Him  re- 
maining as  his  refuge.  This  Refuge  is  a  sure 
one,  and  is  ardently  desired,  and  therefore  be- 
sought in  prayer  with  the  fervor  of  a  soul  that 
longs  for  deliverance.     For  with  all  his  trust  in 


660 


THE  FIFTH  BOOK  OF  PSALMS. 


God's  faithfulness  and  helpful  righteousness,  so 
far  as  his  relation  to  his  enemies  is  concerned, 
he  has  yet  a  strong  feeling  of  his  human  sinful- 
ness before  God,  and  therefore  a  strong  need  of 
His  pardoning  mercy  and  of  guidance  through 
His  good  Spirit. 

These  thoughts  are  characteristic  of  David, 
but  here  and  there  they  appear  in  a  form  which 
might  be  regarded  as  "  a  later  effort  to  copy  af- 
ter the  Davidic  Psalm-poetry  "  (Delitzsch).  "He 
who  knows  David,  finds  here  also  that  penitent 
confession  to  God,  that  humility,  that  longing 
after  God,  that  sure  confiding  in  Him  as  his  re- 
fuge, and  invocation  of  His  help  and  deliverance 
from  enemies  for  the  sake  of  His  goodness,  that 
submission  to  Him,  that  desire  for  His  holy 
guidance,  that  experience  of  the  Lord,  and 
praise  inspired  by  such  experience,  that  confi- 
dence in  His  holy  righteousness,  and  that  humble 
aud  elevating  consciousness  of  being  the  ser- 
vant of  the  Lord,  which  are  so  entirely  charac- 
teristic of  David  "  (Clauss.)  This  may  be  granted 
and  yet  it  be  doubted,  whether  such  a  poet  as 
David  would  have  so  copied  himself,  as  would  be 
the  case  if  the  Davidic  authorship  were  proved. 
One  iu\ght  pray  in  the  same  language,  but  would 
not  repeat  himself  in  different  poems.  The 
numerous  reminiscences  of  other  passages  of 
Scripture  which  are  found  confirm  this  suppo- 
sition. 

[The  application  of  this  canon  to  Hebrew 
poets,  and  especially  to  such  a  one  as  David,  who 
wrote  so  much  in  this  style,  and  who  seemed  to 
make  his  repeated  experiences  of  similar  dis- 
tresses so  many  occasions  of  compositions  of  this 
nature,  is  hardly  just.  Besides,  there  are  many 
instances  of  repetitions  in  Psalms  in  the  earlier 
portion  of  the  Psalter,  which  are  acknowledged 
to  be  those  of  David,  and  they  do  not  occasion 
any  difficulty.  Of  course  there  is  no  instance 
there  so  striking  as  this,  but  they  give  an  indi- 
cation of  what  David  might  accomplish  in  the 
way  of  combining  familiar  thoughts  and  images, 
and  setting  them  in  the  light  of  renewed  revela- 
tions of  God's  power  and  goodness  in  the  midst 
of  his  own  renewed  distress  and  feeling  of  weak- 
ness. At  ali  events,  the  poem,  even  with  the 
familiarity  of  its  ideas,  forms  a  complete  whole 
which  is  worthy  of  David,  and  which  no  critic 
need  on  that  score  hesitate  to  assign  to  him. 
Hengstenberg  again  stands  alone  among  recent 
continental  commentators  in  maintaining  the 
Davidic  authorship.  Perowne  again  follows  the 
majority  on  the  other  side,  and  inclines  to  the 
view  of  a  late  composition.  Delitzsch  finds  in 
the  addition  to  the  title  given  in  some  copies  of 
the  Septuagint  quoted  above,  confirmation  of 
his  favorite  idea  that  most  of  the  Psalms  in  this 
group  were  intended  to  describe  the  feelings  of 
David  during  his  flight  before  Absalom.  This  is 
probable  enough  ;  but  is  it  probable  that  any 
writer  at  a  late  period  would  seek  to  illustrate 
by  a  series  of  Psalms,  this  or  any  other  period 
of  David's  life,  when  it  had  already  been  so 
abundantly  illustrated  by  David  himself?  Alex- 
ander, Wordsworth,  and  most  English  commen- 
tators hold  to  the  Davidic  composition. — J. 
F.  M.] 

Vers.  1.  2.  In  Thy  faithfulness  answer 
me,  in  Thy  righteousness. — It  does  not  re- 


main undefined  what  God  is  to  answer.  For  in  the 
first  place,  "  answering  "  is  only  another  expres- 
sion for  hearing,  and,  in  the  next  place,  the  two 
additions  to  the  request  furnish  a  more  definite 
indication  of  its  meaning.  The  faithfulness  of 
God  is  His  faithfulness  to  His  promises,  or  the 
truthfulness  of  His  nature,  in  conformity  with 
which  everything  that  He  has  spoken  or  or- 
dained is  reliable  and  unchangeable.  His  right- 
eousness is  the  corresponding  course  of  action  by 
which  His  ordinances  are  firmly  established  and 
fulfilled  in  the  world,  so  that  there  is  rendered 
to  every  man  according  to  his  works.  There  is 
no  occasion  of  thinking  here  of  particular  pro- 
mises, or  of  2  Sam.  vii.  (Hengstenberg);  or  for 
changing  the  notion  of  righteousness  into  that 
of  goodness  (Koster).  God's  faithfulness  and 
righteousness  are  thus  assured,  as  in  1  Johni.  9, 
and  the  repenting  receive  the  forgiveness  of  their 
sins,  but  the  impenitent,  judgm2nt.  From  one 
point  of  view,  therefore,  the  pious  man  is  right- 
eous, a  servant  of  God ;  from  another,  he,  as  a  man, 
is  not  perfect  like  God,  but  rather  needing  to  be 
spared  in  judgment,  to  receive  pardon  and 
mercy.  Ver.  12  shows  that  in  ver.  2  also  the 
phrase:  "  Thy  servant "  is  not  a  mere  oriental 
circumlocution  for  the  person  speaking  (Hupf  ), 
and  not  merely  a  term  of  polite  address.  The 
prayer  that  God  might  not  enter  into  judgment 
with  him  as  his  Accuser  and  Judge,  (Job  ix.  32; 
xiv.  3 ;  xxii.  4  f. ;  Is.  iii.  14),  has  a  twofold  ground  : 
first,  the  absence,  common  to  all  the  living, 
of  perfect  righteousness,  acceptable  before  God, 
(Ps.  cxxx.  3  ;  Job  iv.  17  ;  ix.  2 ;  xiv.  4 ;  xv.  14; 
xxv.  4 ;  Rom.  iii.  20) ;  then  his  own  personal 
and  deadly  peril,  which  the  suppliant  suffers 
through  the  persecutions  of  his  enemies,  and 
which  he  knows  to  be  a  Divine  judgment  upon 
him  for  his  sins  which  are  not  expiated. 

Ver.  3  c.  is  in  the  exact  words  of  Lam.  iii.  6. 
But  the  expression  does  not  mean  :  the  dead  of 
the  world  (Septuagint,  Luther).  [This  transla- 
tion arises  from  the  false  adoption  of  the  later 
Hebrew  and  Rabbinical  usage  of  61am.  See  on 
Ps.  lxxxix.  2. — J.  F.  M.]  It  refers  either  to 
those  who  died  long  before,  and  are  placed 
among  those  of  the  olden  time,  Ezek.  xxvi.  20 
(Jerome,  Hitzig),  or  to  those  who  are  eternally, 
for  ever  dead  (Syriac,  Hupfeld,  Delitzsch),  who 
have  an  existence  without  hope,  sleep  an  eternal 
sleep  (Jer.  li.  39,  57)  in  the  gloomy  abode  of  the 
dead,  which  remains  ever  as  it  is  (Eccl.  xii.  5), 
in  contrast  to  the  life  which  has  no  end  (Dan. 
xii.  7).  The  latter  explanation  suits  the  present 
passage  best,  for  the  Psalmist  evidently  means  to 
say  that  his  enemies  are  intent  upon  his  utter 
destruction,  and  that  he  would  remain  without 
deliverance,  unless  God  in  mercy  were  to  take 
up  his  defence. 

Vers.  4-8.  On  this  account  his  distress  is  so 
great  that  he  is  inwardly  overwhelmed  with 
darkness  (Ps.  lxxvii.  4;  cxlii.  4),  and  is  like  a 
languishing  land  (Ps.  lxiii.  2).  [Ver.  6,  E.  V.: 
thirsty  land,  comp.  Is.  xxxii.  2.]  The  contrast 
to  former  times,  with  the  recollection  of  God's 
dealings  then,  joined  to  thoughtful  contemplation 
of  the  reality  of  His  power  as  displayed  in  His 
works,  makes  his  anguish  the  more  intense,  his 
longing  the  more  consuming,  his  supplicating 
cry   the   more  urgent  (Ps.    xxvii.    9;  lxix.  18; 


PSALM  CXLIII. 


601 


lxxxiv.  3;  cii.  3).  If  the  help  of  God  should 
tarry  (ver.  7)  he  would  become  like  those  that 
descend  to  the  abyss  (Ps.  xxviii.  1 ;  lxxxviii.  5). 
He  prays  that  even  the  next  morning  should  end 
the  night  of  his  sorrow,  and  expects  an  answer 
to  his  prayer  upon  the  ground  of  his  trust  (Pss. 
xxv.  1  f.  ;  lxxxvi.  4).  [The  mode  of  expression 
in  ver.  6  b.  is  peculiar.  It  is  literally  :  my  soul 
(is),  like  a  languishing  land  for  Thee,  i.  e.,  my 
soul  languishes  for  Thee,  as  a  thirsty  land  for 
rain.  Calvin  :  "  In  great  heat,  we  seethe  earth 
cracking  and  gaping,  as  though  with  open  mouth 
she  asked  for  the  rain  from  heaven." — J.  F.  M.] 
Vers.  9-12.  [In  ver.  9  b.,  E.  V.  combines  the 
Septuagint  rendering:  I  fled  to  Thee,  with  the 
notion  of  the  Hebrew  word  which  means  here: 
to  cover,  hide  one's  self.  The  latter  was  thus 
assumed  to  be  a  pregnant  expression,  and  so 
translated.  But  the  Septuagint  had  a  false  read- 
ing :  TOJ,  I  fled,  which  gave  rise  to  misconcep- 
tions among  the  older  expositors.  Calvin,  how- 
ever, perceived  the  true  construction,  for  which 
Hengst.,  Delitzsch,  Ewald,  Maurer,  Alexander, 
Perowne,  Wordsworth  and  most  recent  exposi- 
tors decide.  Delitzsch  expresses  it  thus:  ad 
(apud)  te  abscondidi  (me):  To  (with)  Thee  have 
I  hidden  (myself).  Gen.  xxxviii.  14  affords  the 
most  perfect  parallel  in  construction.  See  fur- 
ther by  Dr.  Moll.— J.  F.  M.]  In  ver.  9  b.  Tee 
might  be  tempted  to  change  'JTM,  which  has 
been  variously  explained,  into  TTDn,  the  idea 
conveyed  by  which  the  ancient  translations  and 
expositions  directly  express.  But  it  is  not  abso- 
lutely necessary,  for  the  notions  of  covering  and 
refuge  are  united  in  the  intermediate  one  of  hiding. 
The  way  of  deliverance  is  to  the  servant  of  God 
no  external  one,  but  a  way  of  salvation,  which 
the  commandments  of  God  point  out,  in  which 
the  Spirit  of  God,  who  is  good  (so  must  we  trans- 
late literally  in  ver  10  c),  is  the  Guide.  And 
those  who  submit  to  this  guidance  to  fulfil  the 
commandments  of  God,  walk  not  merely  upon  a 
direct  or  right  way  (P3.  xxvii.  11),  but  in  an 
even  land,  1.  e.,  without  stumbling  or  being  ob- 
structed in  their  successful  and  happy  progress. 
It  is  therefore  quite  unnecessary  to  change  V"iX 
into  n"^  (Hupfeld).  [Delitzsch  refers  to  Isaiah 
xxvi.  7  as  a  parallel  passage,  and  remarks  that 
these  words,  which  in  Deut.  iv.  43  ;  Jer.  xxviii. 
41,  are  a  geographical  designation,  are  here  ap- 
plied spiritually.  The  verbs  in  vers.  11,  12 
should  be  rendered  by  the  future  :  Thou  wilt 
quicken  me,  etc.,  not  in  the  imper.,  as  in  E.  V. 
With  ver.  11  comp.  Ps.  exxxviii.  7;  xxv.  16; 
xxxiv.  18;  cxlii.  8;  with  ver.  12,  Pss.  xxxi.  17; 
xviii.  41  ;  Deut.  vii.  24.— J.  F.  M.] 

HOMILETICAL   AND   PRACTICAL. 

It  is  not  only  the  man  who  is  persecuted  in 
the  world  that,  is  permitted  to  make  God  his  re- 
fuge; the  mourning  sinner  may  come  to  Him 
also;  but  he  must  do  so  according  to  the  ap- 
pointed way  of  salvation. — God  not  only  teaches 
His  servants  by  His  word;  He  guides  them  also 
by  His  Spirit,  and  helps  them  to  live  by  His 
strength. — If  God  goes  with  us  into  judgment, 
we  are  Lost;  but  if  we  repent.  He  delivers  us. — 
God's  faithfulness  and  righteousness  are  a  terror 


to  sinners,  but  a  consolation  to  the  penitent  and 
au  assurance  of  salvation  to  His  pious  servants. 

Starke:  It  is  no  easy  matter  to  pray  rightly 
and  so  as  to  obtain  an  answer.  Great  and  ear- 
nest striving  are  necessary  to  it. — The  only 
ground  upon  which  repenting  sinners  can  with 
assurance  approach  God's  throne  is  His  mercy 
and  truth  in  Christ  Jesus. — Learn  to  know  the 
multitude  of  thy  sins  and  the  strict  judgment  of 
God,  so  that  thou  mayest  know  His  great  mercy 
and  pray  the  more  earnestly  for  forgiveness  — 
Because  even  pious  men  sometimes  love  the 
darkness  rather  than  the  light,  God  sends  them 
affliction,  that  the  world  may  become  distasteful 
to  them. — The  examples  of  the  saints  of  old  are 
at  this  hour  a  comfort  to  afflicted  souls  and  ter- 
rifying to  their  enemies. — Thirsting,  longing, 
hoping,  and  yearning  after  God  are  sure  indica- 
tions of  a  believing  soul  and  of  true  prayer. — 
When  a  soul  thirsts  after  God's  favor,  it  is  a 
sure  proof  that  it  is  not  utterly  forsaken  by 
Him. — Many  pray  for  a  speedy  answer,  and  do 
not  reflect  that  God  must  have  waited  long  for 
their  crying. — As  distress  is  felt,  so  also  is 
prayer;  it  breaks  forth  all  the  more  Strongly, 
the  more  distressed  the  suppliant  is  in  his  own 
eyes. — The  divine  consolation  is  the  sweeter  to 
the  soul,  the  longer  it  had  to  wait  for  it,  and  the 
greater  its  sufferings  had  been. — The  favor  ct' 
God  is  the  most  necessary  thing  for  man  in  this 
life,  and  should  be  the  object  of  his  highest  con- 
cern.— There  are  many  false  guides  who  pretend 
to  bear  us  happily  over  the  journey  of  life;  but 
he  who  does  not  keep  close  to  God  as  his  leader 
and  guide  and  follow  Him  in  everything,  is  led 
astray. — The  divine  deliverance  of  believers  is 
commonly  connected  with  the  destruction  of 
their  ungodly  enemies. 

Franks:  When  a  man  resolves  with  heart 
and  soul  to  be  and  remain  a  servant  of  God,  God 
will  not  forsake  him;  but  where  He  is,  there 
will  also  His  servant  be. — Diedrich:  In  all 
earthly  trials  we  must  learn,  after  all  our  dis- 
tress, to  know  our  own  hearts  better,  for  only 
so  will  suffering  draw  us  to  the  living  God. — 
Taube:  In  the  lasting  heat  of  suffering,  true 
faith  will  only  burn  more  strongly  and  be  lit  up 
with  a  brighter  glow. — The  connection  of  justifi- 
cation and  Banc  tinea  tion. 

[Matt.  Henry:  As  a  thirsty  land,  which, 
being  parched  with  excessive  heat,  gapes  for 
rain,  so  do  I  need,  so  do  I  crave  the  support  and 
refreshment  of  divine  consolation  under  rtiin  3 
afflictions,  and  nothing  else  will  relieve  me. — 
This  is  the  best  course  we  can  take  when  our 
spirits  are  overwhelmed;  and  justly  do  they 
sink  under  their  load  who  do  not  take  such  a 
ready  way  as  this  to  relieve  themselves. — Those 
that  have  the  truth  of  grace  cannot  but  desire 
to  have  the  evidence  of  it. — Preservations  are 
pledges  of  salvation,  and  those  shall  find  God 
their  hiiling-place  that  by  faith  make  Him  so. — 
liv.  Horne  (ver.  5):  While  we  muse  on  such  in- 
stances of  His  goodness,  the  reflection  is  ob- 
vious; Is  He  not  siill  the  same  gracious  God? 
Will  He  not  do  as  much  for  us  upon  our  repent- 
ance as  He  formerly  did  for  others  upon  theirs? 
Let  us  arise  and  go  to  our  Father. — Scott:  The 
believer  has  not  only  the  faithfulness,  but  the 
righteousness    of  God   engaged   in   his   behalf: 


662  THE  FIFTH  BOOK  OF  PSALMS. 


much  more  then  may  he  be  confident  that  he  has 
justice  on  his  side  in  those  causes  that  are  pend- 
ing between  him  and  his  persecutors  before  the 
supreme  Judge. — The  trembling  sinner,  who  has 
lately  discovered  that  he  cannot  stand  in  judg- 


ment before  God,  need  not  be  discouraged  on 
that  account;  for  the  greatest  of  saints  havo 
confessed  the  same. — Barnes  :  Our  hope  is  in 
the  mercy,  not  in  the  justice  of  God.— J 
F.  M.] 


PSALM  CXLIV. 

A  Psalm  of  David. 


Blessed  be  the  Lord  my  strength, 
Which  teacheth  my  hands  to  war, 
And  my  fingers  to  fight : 

2  My  goodness,  and  my  fortress; 
My  high  tower,  and  my  deliverer; 
My  shield,  and  he  in  whom  I  trust ; 
Who  subdueth  my  people  under  me. 

3  Lord,  what  is  man,  that  thou  takest  knowledge  of  him ! 
Or  the  son  of  man,  that  thou  makest  account  of  him ! 

4  Man  is  like  to  vanity  : 

His  days  are  as  a  shadow  that  passeth  away. 

5  Bow  thy  heavens,  O  Lord,  and  come  down : 
Touch  the  mountains,  and  they  shall  smoke. 

6  Cast  forth  lightning,  and  scatter  them : 
Shoot  out  thine  arrows,  and  destroy  them. 

7  Send  thine  hand  from  above ; 

Rid  me,  and  deliver  me  out  of  great  waters, 
From  the  hand  of  strange  children ; 

8  Whose  mouth  speaketh  vanity, 

And  their  right  hand  is  a  right  hand  of  falsehood. 

9  I  will  sing  a  new  song  unto  thee,  O  God : 

Upon  a  psaltery  and  an  instrument  of  ten  strings  will  I  sing  praises  unto  thee. 

10  It  is  he  that  giveth  salvation  unto  kings : 

Who  delivereth  David  his  servant  from  the  hurtful  sword. 

11  Rid  me,  and  deliver  me  from  the  hand  of  strange  children, 
Whose  mouth  speaketh  vanity, 

And  their  right  hand  is  a  right  hand  of  falsehood : 

12  That  our  sons  may  be  as  plants 
Grown  up  in  their  youth  ; 

That  our  daughters  may  be  as  corner  stones, 
Polished  after  the  similitude  of  a  palace : 

13  That  our  garners  may  be  full, 
Affording  all  manner  of  store  ; 

That  our  sheep  may  bring  forth  thousands 
And  ten  thousands  in  our  streets : 

14  That  our  oxen  may  be  strong  to  labor ; 
That  there  be  no"  breaking  in,  nor  going  out ; 
That  there  be  no  complaining  in  our  streets. 

15  Happy  is  that  people,  that  is  in  such  a  case: 

Yea,  happy  is  that  people,  whose  God  is  the  Lord. 


PSALM  CXLIY. 


663 


EXEGETICAL  AND    CRITICAL. 

Contents  and  Composition. — The  Psalmist, 
who  evidently  speaks  as  a  king  (see  ver.  2),  be- 
gins by  praising  Go  1  for  help  experienced  per- 
sonally in  various  ways  in  battle  and  in  distress 
(vers.  1,  2).  The  recollection  of  the  comforting 
truth  that  God  does  indeed  in  love  take  notice 
of  perishing  man  (vers.  3,  4)  leads  him  to  utter 
the  prayer  that  God  would  personally  display 
from  heaven  II is  irresistible  power  to  deliver 
him  from  great  peril  prepared  for  him  by  power- 
ful and  faithless  strangers  (vers.  5-8).  With 
this  he  connects  a  promise  of  a  new  song  refer- 
ring to  God's  manner  of  dealing  with  David  His 
servant  both  generally  and  specially,  and  then 
turns  back  to  the  prayer  by  repeating,  like  a  re- 
frain, the  description  of  his  enemies  (vers.  9-11). 
The  Chald.  Paraphrase  explains  the  evil  sword 
(ver.  10)  as  being  that  of  Goliath,  and  some  ma- 
nuscripts of  the  Sept.  have  as  an  addition  to  the 
superscription:  in  reference  to  Goliath.  This 
event  of  David's  life  may  perhaps  have  given  oc- 
casion to  the  poem ;  but  it  i3  doubtful  whether 
it  should  be  assigned  to  David  himself  (Ilengst. ), 
especially  as  the  portion  just  discussed  consists 
entirely  of  fragments  of  other  psalms,  and  is 
particularly  rich  in  expressions  found  in  Ps. 
xviii.  It  is  mere  hypothesis  to  suppose  that 
these  verses  were  recorded  in  an  ancient  histo- 
rical book  and  expressed  the  feelings  with  which 
David  went  into  battle,  being  drawn  from  his 
declaration  in  1  Sam.  xvii.  27  (Del.).  Theodoret 
already  has  referred  it  to  the  Maccabaean  period, 
and  Ilitzig  assigns  it  specially  to  Alexander 
Jannreus. — Attached  to  this  first  portion  is  a 
section  (vers.  12-15)  which  is  entirely  dissimilar 
in  thought,  mode  of  expression,  and  linguistic 
character,  and  is  connected  with  it  loosely  and 
perhaps  violently  by  Tl/X,  which  is  capable  of 
so  many  meanings.  This  passage  praises  the 
prosperity  of  the  people  as  a  blessed  result  of 
their  having  Jehovah  as  their  God.  It  appears 
to  be  a  fragment  of  another  Psalm  whose  origin 
is  entirely  unknown. 

[Hengstenberq :  "It  is  only  the  Psalms  of 
David  which  form  the  ground-work  of  this.  But 
that  it  is  one  of  David's  peculiarities  to  derive 
from  his  earlier  productions  a  foundation  for 
new  ones,  is  evident  from  a  variety  of  facts, 
which,  if  any  doubt  might  still  be  entertained 
on  the  subject,  would  obtain  a  firm  ground  to 
rest  upon  in  this  Psalm;  for  it  can  only  be  the 
work  of  David.  Then  the  way  and  manner  of 
the  use  made  of  such  materials  must  be  kept  in 
view.  This  is  always  of  a  spirited  and  feeling 
nature;  and  no  trace  anywhere  exists  of  a  life- 
less borrowing.  That  we  cannot  assume  such 
borrowing  here,  that  the  appropriation  of  earlier 
materials  did  not  proceed  from  spiritual  impo- 
tence, but  rests  upon  deeper  grounds,  is  mani- 
fest if  we  consider  the  second  part,  where  the 
dependence  entirely  ceases,  and  where  the  oppo- 
nents of  the  Davidic  authorship  have  not  been 
able  to  overlook  the  strong  poetical  spirit  of  the 
time  of  David.  They  resort  to  the  wretched  ex- 
pedient of  affirming  that  the  Psalmist  had  bor- 
rowed this  portion  from  a  much  older  poem  now 
lost." — Alexander:  "The  Davidic  origin  of  the 


Psalm  is  as  marked  as  that  of  any  in  the  Psal- 
ter." Noyes  and  Perowne  are  disinclined  to 
follow  the  superscription.  The  rest  or'  the  Eng- 
lish expositors,  so  far  as  I  know,  accept  its  au- 
thenticity.—J.  F.  M.] 

Vers.  1-H. — [Translate  ver.  1 :  Blessed  be 
Jehovah,  my  Rock,  &c.  Comp.  Ps.  xviii.  35,  47. 
— J.  F.  M.].  My  mercy  [ver.  2,  E.  V.:  my 
goodness],  i.  e.  my  merciful  God  (Ps.  lix.  11,  18, 
comp.  Jon.  ii.  9).  Since  it  is  not  extension  of 
power  (Chald.,  Isaaki,  Kimchi,  Calvin)  that  is 
mentioned,  but  compulsion  or  really  subjugation, 
there  would  be  expected  here,  instead  of  TD.^ 
my  people,  the  plural  7D'3^  nations.  This  reading 
does  occur  in  some  manuscripts,  but  is  only  in- 
serted as  serving  to  facilitate  the  rendering.  The 
Syr.,  Chald.,  and  Jerome  express  it  in  their 
translations,  and  others  in  their  interpretations. 
Tue  diiiiculty  disappears  if  it  be  remembered 
that  it  is  not  the  despotic  authority  of  the  king 
that  is  meant,  but  the  controlling  power  of  God, 
to  which  those  must  submit  who  oppose  the  king 
chosen  by  God.  Ps.  xviii.  48  does  not  decide 
for  us,  for  the  verbs  in  the  two  passages  are  dif- 
ferent. If  the  writer  hail  that  pas-age  in  mind, 
he  altered  it  intentionally,  as  we  find  that  in 
other  cases  the  imitation  is  not,  a  mere  copying 
or  simple  repetition.  So  ver.  3,  in  imitation  of 
Ps.  viii.  5,  and  ver.  4,  partly  from  Ps.  xxxix.  6, 
11,  partly  from  Ps.  cii.  12.  [The  connection 
between  vers.  1,  2  and  3,  4  is  shown  by  Calvin. 
"David  remembers  all  that  God  has  done  for 
him,  and  then,  like  Jacob,  thinks:  Lord,  I  am 
too  little  for  all  thy  loving-kindness,  and  so  con- 
trasts his  own  nothingness  and  that  of  mankind 
generally  with  the  greatness  of  such  a  gracious 
God."  With  ver.  5  comp.  Pss.  xviii.  10;  civ.  32. 
With  ver  6,  Ps.  xviii.  15;  2  Sam.  xxii.  15. — 
J.  F.  M.] 

Vers.  7-11  — It  is  worthy  of  remark  that  Hi'S, 
which  in  Pss.  xxii.  14;  lxvi.  1(3,  is  used  of  the 
gaping  of  the  mouth,  has  here  in  ver.  7  the 
meaning  of  snatching  out  [E.  V.:  rid],  as  in  the 
Arabic  and  Aramaic.  The  right  hand  of  false- 
hood [ver.  8]  parallel  to  the  tongue  of  falsehood 
(Ps.  cix.  2)  is  the  hand  raised  in  taking  a  false 
oath.  It  alludes  here  to  covenant-breaking. 
The  designation  Elohiin,  suddenly  addressed  to 
Jehovah  in  ver.  9,  is  unusual  in  the  last  two 
books  of  the  Psalter.  [It  occurs  besides  in  Ps. 
cviii.  The  second  member  of  the  verse  should 
be  translated:  Upon  a  lyre  of  ten  (strings)  will 
I  make  music  to  Thee. — J.  F.  M.]  The  expres- 
sion also  in  ver.  10:  evil  sword,  is  peculiar.  It 
hardly  means  that  the  sword  is  employed  in  the 
service  of  an  evil  man  (Delitzsch),  but  rather 
that  it  causes  evil  and  misfortune.  The  mention 
of  David  in  a  Psalm  ascribed  to  him  follows  the 
example  of  Ps.  xviii.  51. 

Ver.  12. — Doth  the  peculiar  contents  and  the 
expression  of  the  following  sentences,  and  the 
connection  with  the  preceding  by  "lu'N,  create 
difficulty.  Following  the  contents  of  the  pas.-:;ge, 
it  is  first  mentioned  that  the  children  are  thriving 
at  home,  that  the  fruits  of  the  field  and  the  herds 
of  large  and  small  cattle  are  flourishing,  and 
that  the  inhabitants  of  the  city  are  prosperous, 
and  finally  the  people  so  situated  are  felici- 
tated.    It  is  in  the  highest  degree  improbable 


6G4 


THE  FIFTH  BOOK  OF  PSALMS. 


that  Israel,  whose  God  is  Jehovah,  in  contrast 
to  a  nation  rich  in  earthly  blessings,  is,  in  the 
last  line,  pronounced  happy,  and  that  therefore 
there  is  presented  a  contrast  between  individual 
prosperity  and  spiritual  blessings.  If  we  look 
at  the  passages  which  promise,  a  blessing  to  the 
people  of  God,  Dent.  vii.  13;  xxviii.  4,  8,  51, 
and  compare  also  the  description  of  the  blessing 
in  Ps.  xcii.  13  f. ;  cxxviii.  2  f.,  we  cannot  doubt 
that  the  prosperity  of  Israel  under  the  blessing 
of  God  is  described  here  also.  The  several  pe- 
culiar words  and  phrases  cannot  alter  this  ac- 
tual relation.  Consequently  the  relative  is  not 
to   be  referred  to  enemies=whose  sons  (Sept., 

et  al.).  Nor  can  we  supply  "l5xb,  and  referring 
to  the  words  of  falsehood,  vers.  8,  11,  regard 
the  passage  as  quoting  the  terms  in  which  the 
children  of  the  world  boast  of  their  possessions 
(Geier,  Clericus).  On  account  of  the  structure 
of  the  sentence,  it  would  be  a  very  forced  con- 
struction to  refer  the  relative  to  God,  who  causes 
our  sons  to  be,  &c.  So  also  with  the  assump- 
tion that  the  new  song  promised  in  ver.  9  is 
given  here  (Vencma,  Koster).  In  this  case  we 
would  have  to  strike  out  ver.  11  (Olsh.),  which, 
however,  would  be  better  than  to  change  "lEW 
into  *!#*&?,  I  will  pronounce  happy  (Doeder- 
lein,  Datlie).  Some  expositors  pass  over  this 
connecting  word.  It  must  be  taken,  however, 
as  a  relative  conjunction,  but  not  as  meaning: 
that,  in  oi'der  that  they  may  be  so  (Hengst.  and 
most),  as  a  consequence  of  the  deliverance  men- 
tioned in  ver.  11,  or  as  introducing  a  prayer, 
whether  the  word:  grant,  be  supplied  or  not, 
but  as  meaning:  because,  since  (Delitzsch,  Hit- 
zig),  as  supporting  the  prayer  for  deliverance. 
There  is  still,  however,  something  harsh  and 
forced  in  the  transition  to  a  passage  so  peculiar 
in  contents  and  expression.  It  has  therefore 
been  conjectured  that  a  later  insertion  has  been 
made  here  (most  of  the  moderns  since  Knapp), 
whether  a  gloss  of  a  copyist  (Hitzig),  or  an  ad- 
dition by  the  Psalmist  himself  (Maurer),  or  bor- 
rowed from  some  other  composition,  and  here 
awkwardly  attached  by  "VtfX  (Hupfeld),  or  in- 
terpolated in  some  corruption  of  the  text  (Olsh., 
Kamphausen).  [Hengstenberg  gives  the  connec- 
tion between  this  strophe  and  the  preceding 
briefly,  and  in  a  manner  satisfying  to  those  who 
hold  the  Davidic  authorship:  "I  thank  Thee  for 
the  help  which  is  assured  to  me  through  faith, 
vers.  9,  10.  Nay  more,  deliver  Thou  me  from 
the  hands  of  the  sons  of  strangers,  and  let  Thy 
blessing  return  to  rest  upon  Thy  people,  vers. 
11-14." — J.  F.  M.] 

The  phrase  grown  up,  of  trees  (Isa.  xliv.  14) 
transferred  to  sons  (Is.  i.  2  ;  xxiii.  4 ;  Hos.  ix. 
12)  represents  the  vigorous  and  well-propor- 
tioned growth  to  which  the  young  men  had  at- 
tained. For  youth  is  designated  here  by  a  word 
which  excludes  the  idea  of  childhood.  The  rend- 
ering: projectures  (Luther,  Hengstenberg)  in- 
stead of:  corners  (Zech.  ix.  15)  cannot  be  justi- 
fied. So  with:  corner-pillars  (Geier  and  most), 
which  sense  has  been  assumed  through  a  sup- 
posed reference  to  Caryatides,  especially  because 
it  was  supposed  that  the  following  word  must 
liave  the  meaning :  hewn  out.     But  212T\  is  em- 


ployed everywhere  (according  to  Wetzstein  in 
Delitzsch)  only  of  the  preparation  of  fuel.  Yet 
through  the  Arabic  it  may  have  the  sense: 
streaked,  variegated  (Prov.  vii.  10).  And,  while 
the  Syrian  and  Palestinian  architecture,  so  far 
as  known,  exhibits  no  corner-pillars,  corners 
with  carved  work  of  gay  colors,  are  found  at  the 
present  day  in  the  reception-hall  of  every  house 
of  pretension  in  Damascus  (Lane,  Manners  and 
Customs  of  the  modern  Egyptians,  i.  11).  Wetz- 
stein inclines  to  the  opinion  that  an  architectural 
ornament  of  this  kind,  formed  with  much  taste 
and  elaborate  workmanship  out  of  carved  wood, 
glistening  with  gold  and  brilliant  colors,  and 
covering  the  upper  portion  of  the  corner,  is  em- 
ployed here  to  illustrate  the  beauty,  brilliant 
attire,  and  rich  ornaments  of  the  women;  per- 
haps, also,  because  they  are  not  only  modest  and 
chaste,  but  are  also,  like  the  children  of  the  up- 
per class,  concealed  from  sight. 

Vers.  13-15.   As  many  rare  expressions  occur 
here,  it  cannot  appear  surprising  that  in  ver.  14 

the  oxen  are  not  named  D'iHX  as  in  Ps.  viii.  8, 
but  D^vX,  which  in  an  older  stage  of  the  lan- 
guage, meant:  princes.  But  it  would  be 
strange  here  to  translate:  our  princes  are  set 
up  (Maurer,  Koster,  Von  Lengerke,  Fiirst)  after 
Ezra  vi.  3,  that  is  :  are  standing  upright,  as  a 
sign  of  confidence  and  strength.  The  latter 
word  means  also  strictly  :  burdened,  not:  strong 
for  bearing  burdens  (Chald.,  Kimchi),  or:  laden 
with  the  abundance  of  produce  (Hengstenberg), 
or  :  with  fat  and  flesh,  and  therefore  =  fat  and 
strong  (Sept.,  Syr.,  Jerome,  Geier,  et  al.)  but 
laden  with  young,  gravida  (Bochart,  J.  H.  Mich., 
and  most  of  the  recent  expositors)  The  word 
therefore  does  not  express  capacity  for  work 
(Luther).  In  ver.  13  b  jT  does  not  mean  :  store, 
or  provision  (Geier,  Venema,  et  al.),  but  is  an 
Aramaic  term  denoting:  class,  kind.  From  class 
to  class,  t.  e.,  of  all  kinds.  The  expressions  for 
breach  and  falling  out  are  so  general,  that  they 
are  not  to  be  referred  specially  to  miscarrying, 
(Syr.,  Kimchi),  or  to  breaches  in  the  folds  where 
tue  flocks  might  break  out  (Sept.,  Geier),  or  to 
breaches  in  the  city  wall  (Aben  Ezra,  Calvin, 
Hupf.),  and  losses  in  war  (De  Wette),  but  to  in- 
jury and  deficiency,  misfortune  and  loss  gene- 
rally.— [The  author's  translation  of  vers.  13,  14, 
accordingly  is :  Our  garners  full,  supplying  of 
all  kinds,  our  sheep  multiplying  by  thousands,  by 
tens  of  thousands  in  our  pastures;  our  cattle 
laden  (with  young) ;  no  breach  and  no  falling 
off,  and  no  cry  of  complaint  in  our  streets. — J. 
F.  M.]  On  the  last  line  the  combination  of  the 
shortened  form  V?  of  the  relative  with  the  qua- 
driliteral  into  one  word  is  remarkable.  There  is 
no  ground  for  taking  the  copula  adversatively  : 
but  (Luther).  The  expression  HDJ)^  is  found 
also  in  Sol.  Song  v.  9. 

HOMILETICAL   AND    PRACTICAL. 

It  is  not  an  unessential  matter  to  a  people  how 
its  king  stands  with  relation  to  God  the  Lord, 
nor  to  a  king,  whether  he  has  religious  and  obe- 
dient subjects. — Even  temporal  blessings  come 
from  the  living  God  of  revelation ;  but  for  a  man 


PSALM  CXLV. 


6G5 


to  have  God  Himself  as  his  God,  is  the  highest 
privilege  and  an  eternal  good. — To  consider  se- 
riously what  God  is  and  what  we  are,  begets  hu- 
mility, but  also  trust  in  God. 

Starke  :  l'ious  soldiers  learn  best  how  to  fight 
in  the  school  of  the  Holy  Spirit. — By  protection 
and  victory  over  our  enemies,  God's  glory  is  well- 
extended. — Christ  wars  and  triumphs  in  His  be- 
lievers.— It  is  a  great  favor  of  God  to  have  re- 
spect, fear,  and  obedience  in  subjects.  When 
He  is  angry  He  poureth  contempt  upon  princes. 
— To  know  our  human  nothingness  rightly,  gives 
us  humility.  Assiduous  meditation  upon  God's 
infinite  pre-eminence  is  the  best  means  of  gain- 
ing this  object.  "Where  God  takes  from  man  as 
His  own  possession  what  a  man  possesses,  no- 
thing but  a  shallow  remains  ;  therefore  the  glory 
belongs  to  God  in  whatever  a  man  is  or  has. — 
The  help  of  the  Christian  must  come  from  hea- 
ven, cither  through  means  or  without  them. — 
Every  doctrine  which  lias  not  in  view  God's  ho- 
nor and  man's  blessedness  is  false. — Thoughts, 
words,  demeanor,  works,  all  must  accord  in  the 
praise  of  God,  must  sound  forth  nothing  but 
Christ,  and  extol  His  victory  and  blessing. — The 
external  prosperity  of  the  true  Church  and  of  a 
country  depends  upon  the  continuance  of  pious 
kings  and  religious  rulers. — A  pious  and  grate- 
ful heart  does  not  take  into  account  the  Divine 
benefits  which  have  been  experienced  by  itself 
alone,  but  also  those  which  He  has  bestowed  upon 
others,  and  thanks  Him  for  both. — According  as 
faith  is  in  the  heart,  so  is  also  the  life  directed. 
— The  blessing  of  many  children  is  a  great  gift 
of  God,  and  an  ornament  to  a  house,  especially 
if  they  follow  after  the  fear  of  God  and  virtue. — 
Daughters  that  are  trifling,  vain,  and  decked  out 
after  the  fashion  of  the  world,  are  like  fair  pa- 
laces in  which  the  world  dwells,  and  not  God. — 
lie  who  seeks  first  the  kingdom  of  God  and  His 
righteousness,  will  receive  from  Him  just  as 
much  as  He  knows  will  be  profitable  for  him. — 
The  prosperity  of  the  ungodly  is  like  glass  ;  when 
it  seems  clearest  it  breaks;  but  the  prosperity 
of  the  righteous  will  endure  ;  for  it  rests  on  a 
good  foundation. — The  true  happiness  of  men 
consists  in  their  union  and  communion  with  God 
in  Christ. 

Frisch  :  God,  thy  friend,  is  great  in  counsel, 
and  mighty  in  working. — Rieger:  It  is  easy  to 
say  in  dejection  :  Man  is  as  nothing!  But  it  is 
better  to  do  so  in  humility;  in  humility  which 
then  does  not  hide  itself  away,  but  clings  to  the 
gracious  hand  of  God  in  Christ,  held  out  to  the 
upright. — DlEDBlCH  :  If  God's  people  are  still  in 
conflict  with  malignant  enemies,  they  have  still 


the  victory  and  all  blessings. — Taube  :  It  is  the 
depth  of  Divine  condescension  towards  the  son 
of  the  dust,  which  gives  him  to  discover  the 
glory  of  grace  in  its  clearest  light. 

[Matt.  Henry:  Wherever  a  believer  goes  ho 
carries  his  protection  along  with  him. — Man's 
days  have  little  substance  in  them,  considering 
how  many  of  the  thoughts  and  cares  of  an  im- 
mortal soul  are  employed  about  a  poor,  dying 
body  ;  they  are  as  a  shadow,  dark  and  flitting, 
and  finishing  with  the  sun,  and  when  that  sets, 
resolving  itself  into  all  shadow. — Living  plenti- 
fully, we  should  not  live  luxuriously,  for  then  we 
abuse  our  plenty,  but  cheerfully  and  usefully, 
that,  having  abundance,  we  may  be  thankful  to 
God,  generous  to  our  friends,  and  charitable  to 
the  poor.  Otherwise  what  profit  is  it  to  have 
our  garners  full?  James  v.  3. — National  piety 
commonly  brings  national  prosperity,  for  na- 
tions, as  such,  arc  capable  of  rewards  and  pun- 
ishments only  in  this  life. — Happy  is  the  people 
that  have  God's  favor,  and  love,  and  grace,  ac- 
cording to  the  tenor  of  the  covenant,  though  they 
have  not  abundance  of  this  world's  goods.  As 
all  this  and  much  more,  cannot  make  us  happy, 
unless  the  Lord  be  our  God;  so  the  want  of  this, 
the  loss  of  this,  nay,  the  reverse  of  this,  cannot 
make  us  miserable  if  He  be. — Bp.  Horne  :  The 
righteous  are  distinguished  from  the  wicked  by 
the  use  which  they  make  of  the  good  things  of 
this  life  when  given,  and  by  their  meek  resigna- 
tion of  them  when  taken  away. — Whatever  be 
the  will  of  God  concerning  our  having  or  want- 
ing these  outward  comforts,  we  know  that  we 
have,  as  the  faithful  servants  of  God  have  had  in 
every  age  before  us,  greater  and  more  precious 
promises,  abetter  and  more  enduring  substance, 
pleasures  that  fade  not,  and  riches  that  fly  not 
away,  reserved  for  us  in  a  heavenly  country, 
and  a  city  which  hath  foundations. — Scott  : 
Happy  are  they  whom  the  Lord  teaches  to  fight 
the  good  fight  of  faith,  and  to  whom  He  gives 
that  noblest  victory  and  rule,  the  conquest,  and 
dominion  over  their  own  spirits  ! — The  daughters 
of  this  land  are  indeed  sufficiently  polished,  with 
exterior  beauty  and  embellishment  and  every  su- 
perficial accomplishment;  but  few  of  them  have 
the  polishing  of  a  corner-stone,  as  qualifying 
them  to  be  the  ornament  of  families,  the  cement 
of  society,  and  a  blessing  to  the  land  and  the 
next  generation,  by  an  attentive,  judicious,  and 
virtuous  performance  of  the  duties  of  domestic 
life,  and  still  fewer  are  possessed  of  that  adorn- 
ing which  the  word  of  God  almost  exclusively 
recommends. — Hexgstexberg :  Humility  is  the 
mother  of  confidence  (vers.  1-4). — J.  P.  M.] 


PSALM  CXLV. 
David's  Psalm  of  Praise. 

I  will  extol  thee,  my  Gotl,  O  King  ; 
And  I  will  bless  thy  name  for  ever  and  ever. 
2  Every  day  will  I  bless  thee ; 

And  I  will  praise  thy  name  for  ever  anu  ever. 


660 


THE  FIFTH  BOOK  OF  PSALMS. 


3  Great  is  the  Lord,  and  greatly  to  be  praised  ; 
And  his  greatness  is  unsearchable. 

4  One  generation  shall  praise  thy  works  to  another, 
And  shall  declare  thy  mighty  acts. 

5  I  will  speak  of  the  glorious  honour  of  thy  majesty, 
And  of  thy  wondrous  works. 

G  And  men  shall  speak  of  the  might  of  thy  terrible  acts  : 

And  I  will  declare  thy  greatness. 
7  They  shall  abundantly  utter  the  memory  of  thy  great  goodness, 

And  shall  sing  of  thy  righteousness. 


8  The  Lord  is  gracious,  and  full  of  compassion  ; 
Slow  to  anger,  and  of  great  mercy. 

9  The  Lord  is  good  to  all : 

And  his  tender  mercies  are  over  all  his  works 

10  All  thy  works  shall  praise  thee,  O  Lord  ; 
And  thy  saints  shall  bless  thee. 

11  They  shall  speak  of  the  glory  of  thy  kingdom, 
And  talk  of  thy  power  ; 

1 2  To  make  known  to  the  sons  of  men  his  mighty  acts, 
And  the  glorious  majesty  of  his  kingdom. 

13  Thy  kingdom  is  an  everlasting  kingdom, 

And  thy  dominion  endureth  throughout  all  generations. 

14  The  Lord  upholdeth  all  that  fall, 

And  raiseth  up  all  those  that  be  bowed  down. 

15  The  eyes  of  all  wait  upon  thee; 

And  thou  givest  them  their  meat  in  due  season. 

16  Thou  openest  thine  hand, 

And  satisfiest  the  desire  of  every  living  thing. 

17  The  Lord  is  righteous  in  all  his  ways, 
And  holy  in  all  his  works. 

18  The  Lord  is  nigh  unto  all  them  that  call  upon  him, 
To  all  that  call  upon  him  in  truth. 

19  He  will  fulfil  the  desire  of  them  that  fear  him  : 
He  also  will  hear  their  cry,  and  will  save  them. 

20  The  Lord  preserveth  all  them  that  love  him  : 
But  all  the  wicked  will  he  destroy. 

21  My  mouth  shall  speak  the  praise  of  the  Lord  : 
And  let  all  flesh  bless  his  holy  name 

For  ever  and  ever. 


EXEGETICAL  AND   CRITICAL. 

Contents  and  Composition. — It  is  only  in 
this  Psalm  that  the  word  tehilla  occurs  in  the  su- 
perscription as  indicating  the  character  of  the 
poem  itself.  It  is  probably  taken  from  ver.  21. 
The  plural  of  the  same  word  is  used  to  denote 
the  whole  Psalm-collection.  The  contents  of  this 
Psalm  are  admirably  described  by  this  word,  for 
it  is  taken  up  exclusively  with  God's  praise 
The  Psalmist  (vers.  1,  2)  engages  to  praise  Him 
for  all  time  to  come  and  unceasingly,  even  into 
eternity,  on  account  (vers.  3-7)  of  His  greatness 
which  is  unsearchable,  but  is  displayed  in  glo- 
rious deeds  of  power  and  wondrous  working,  and 
is  worthy  of  the  eternal  remembrance  and  un- 


bounded praise  of  all  generations  of  men.  His 
goodness,  (vers.  8-13),  is  as  glorious  and  all- 
embracing  as  His  kingdom;  therefore  all  that 
need  turn  with  trustfulness  to  Him  and  He  will 
never  disappoint  them  (vers.  14-16).  In  order 
to  experience  that  goodness,  man  need  only  for- 
sake the  wickeil,  and  unite  with  those  who  fear 
God  (vers.  17-20).  The  conclusion  (ver.  21) 
turns  back  to  the  opening,  but  with  an  enlarged 
view. 

The  strophical  structure,  like  the  progress  of 
thought,  is  rather  irregular.  This  is  possibly 
due  to  the  acrostic  character  of  the  poem,  the 
first  letters  of  the  verses  following  the  order  of 
the  Hebrew  alphabet.  Nun  only  is  absent ;  for 
what  reason  does  not  appear.  The  Sept.,  it  is 
true,  followed  by  the  derived  translations,  inserts 


PSALM  CXLV. 


667 


between  vers.  13  and  14,  a  verse:  Jehovah  is 
faithful  in  all  His  words,  and  gracious*  in  all  His 
works,  the  latter  half  being  the  same  as  that  of 
ver.  17.  But  neither  Aquila  nor  Symmachus 
gives  it,  and  neither  Origen  nor  Jerome  has  it  in 
his  Heb.  Text.  Only  a  single  Heb.  manuscript 
has  it  (Cod.  Kennicott  142),  and  that  on  the  lower 
margin,  at  the  bottom  of  the  page.  The  Chald. 
and  the  Jewish  interpreters  reject  it,  and  a  scho- 
lium of  the  Cod.  Vat.  of  the  Sept.  characterizes 
it  as  spurious.  It  ought  scarcely  therefore  to  be 
regarded  as  having  fallen  out  (Grotius,  Ewald) ; 
and  it  is  still  less  probable  that  Ps.  cxli.  6  be- 
longed originally  to  this  passage  (Hitzig). 

The  Ancient  Church  employed  this  Psalm  at 
the  mid-day-meal,  and  ver.  15  at  the  Passover. 
The  Talmud  assures  us  (Berachoth  4  6),  that 
every  one  who  repeats  this  Psalm  three  times 
daily,  may  be  satisfied  that  he  is  a  child  of  the 
future  world.  The  Gemara  adduces  in  support 
of  this  the  curious  reason,  that  it  is  not  only 
written  in  alphabetical  order,  like  Ps.  cxix.  and 
others,  and  not  only  praises  the  Divine  care  over 
all  creatures,  like  Ps.  cxxxvi.  25,  but  combines 
both  these  important  characteristics  in  itself 
(Del.). — In  this  Psalm  the  mode  of  presenting 
the  thoughts  is  pleasing,  the  language  easy  and 
transparent,  recalling  in  many  expressions  and 
phrases  familiar  passages  in  the  Psalms.  It  can- 
not be  definitely  determined  which  are  the  ear- 
lier, or  whether  any  were  borrowed  from  any 
others.  Ver.  13  agrees  just  as  closely  with  Dan. 
iii.  33  ;  iv.  31.  But  this  does  not  justify  the  con- 
clusion that  the  latter  are  the  original  passages, 
and  that  our  Psalm  belongs  to  the  age  of  the 
Maccabees  (Hitzig). 

[Alexander:  "This  has  been  happily  cha- 
racterized as  the  '  new  song,'  promised  in  Ps. 
cxliv.  9.  In  other  words,  it  is  the  song  of  praise, 
corresponding  to  the  didactic,  penitential,  and 
supplicatory  Psalms  of  this  series.  In  form  it 
is  an  alphabetical  Psalm,  and,  like  others  of  this 
class,  admits  of  no  analysis,  being  made  up  of 
variations  on  a  single  theme,  the  righteousness 
and  goodness  of  God  to  men  in  general,  to  His 
own  people  in  particular,  and  more  especially  to 
those  that  suffer." — J.  F.  M.] 

Vers.  1-7.  My  God,  oh  King! — This  com- 
bination of  the  words  elohai  hammdech  (the  lat- 
ter as  in  Pss.  xx.  10;  xcviii.  6;  the  former  as 
in  Ps.  cxliii.  10,  with  1  written  fully),  is  rather 
harsh,  in  place  of  the  usual  expression:  my 
King  and  my  God  (Pss.  v.  3  ;  lxxxiv.  4).  God's 
right  of  pre-eminence  is,  at  all  events,  set  forth 
in  forcible  terms,  first  in  connection  with  the  ex- 
altation and  majesty  of  the  Highest,  as  after- 
wards in  relation  to  their  extent  and  duration 
God's  greatness  is  exhibited  also  in  1  Chr.  xxix. 
11,  and  its  unsearchableness  in  Is.  xl.  28;  Job 
xi.  7.  [Delitzsch  :  "  The  thought  of  the  mute 
shades  of  the  departed,  which  elsewhere  in- 
trudes itself,  as  in  Ps.  vi.  6,  when  the  conscious- 
ness of  the  poet  was  disturbed  by  sin,  is  here 
entirely  banished;  for  now  the  poet's  conscious- 
ness is  the  undisturbed  mirror  of  the  Divine 
glory." — J.  F.  M.]  It  may  be  a  matter  of  dis- 
pute whether  the  "H31,  in  ver.  5  6.,  denote  the 

*  [It  is  ■  holy  in  all  His  works,  in  the  Sept.  Dr.  Moll  also 
h:'s  an  error  iu  his  version  of  ver.  18,  where  he  translates: 
Jehovah  is  near  to  all  that  fear  Him. — J.  F.  M.] 


wondrous  deeds  of  God  (Ps.  cv.  27),  or  the 
words  which  tell  of  them,  for  both  may  be  made 
the  object  of  thoughtful  contemplation  and  cele- 
bration. In  ver.  7  the  combination  310-DT  show3 
that  great  goodness  is  not  referred  to,  in  the 
sense  of  abundant  mercy  (most),  but  in  the  sense 
of  the  universal  excellence  of  His  attributes,  His 
goodness  in  every  relation. 

Vers.  8-21.  Ver.  8  is  like  Ps.  ciii.  8.  Ver.  15 
f.  like  Ps.  civ.  27  f.  The  concluding  part  of  ver. 
16,  as  ver.  19  and  the  fundamental  passage, 
Deut.  xxxiii.  23,  show,  comp.  Acts.  xiv.  17,  does 
not  mean  that  God  is  well  pleased  (Septuagint, 
Isaaki,  Luther,  Calvin),  nor  does  it  refer  to  Hi3 
willingness  (Hitzig),  or  blessing  (Vulg.,  Geier), 
but  to  the  desire,  wishing,  craving  of  living 
creatures  (Aben  Ezra,  Kimchi,  and  most  of  the 
recent  expositors).  [Translate  ver.  17  6.:  and 
gracious  in  all  His  works. — J.  F.  M.]  The  last 
word  of  ver.  18  6.  does  not  express  a  contrast  to 
doubt,  as  in  James  i.  6,  so  that  the  translation 
should  be:  in  faith,  believingly  (Hitzig),  but  a 
contrast  to  hypocrisy,  and  thoughtless  perfunc- 
toriness  in  prayer. 

HOMILETICAL  AND  PRACTICAL. 

It  is  easier  to  promise  to  praise  God  unceas- 
ingly than  it  is  to  fulfil  that  promise  ;  for  there 
come  evil  times,  when  some  do  not  stand  the 
test. — As  we  know  God  to  be  the  sum  and  source 
of  all  good,  let  us  ever  draw  from  that  fountain 
ourselves,  and  direct  others  to  it  also. — Every 
day  has  its  troubles,  has  it  also  its  prayers? — 
The  blessedness  of  living  in  God"s  kingdom,  un- 
der the  dominion  of  the  heavenly  King. 

Starke  :  The  more  a  soul  knows  the  great- 
ness of  God's  glorious  mercy,  the  more  will  it 
be  stirred  up  to  praise  Him. — If  the  Holy  Spirit 
does  but  once  enkindle  the  heart,  it  will  never  be 
satisfied  in  praising  Him,  it  must  praise  Him  for 
ever. — The  greatness  of  the  King  of  glory  is  es- 
pecially manifested  in  the  compassion  which  He 
manifests  to  sinners,  whose  consciences  tell  them 
that  they  are  guilty  of  eternal  death. — It  is  an 
act  worthy  of  severe  punishment  for  a  man  to 
limit  God's  love  and  mercy,  and  wantonly  to  ex- 
clude himself  from  their  influence. — All  angels, 
all  saints,  yea,  all  God's  works  praise  Him  their 
Creator;  dost  thou,  0  man,  not  praise  Him  too? 
Thou  then  art  not  worthy  to  be  or  to  be  called  a 
work  or  creature  of  His. — The  extension  of 
Christ's  kingdom  through  the  word  of  the  gos- 
pel is  a  great  work  of  God.  Every  true  Chris- 
tian should  help  to  advance  that  work  by  coun- 
sel and  deed. — Christ  begins  His  kingdom  here 
on  earth  in  the  hearts  of  believers,  and  takes 
them  at  last  into  the  kingdom  of  glory,  where 
they  shall  be  ever  with  the  Lord. — Our  gracious 
God  fulfils  His  promise  even  in  regard  to  bodily 
afflictions;  for  He  lays  no  more  upon  the  suf- 
ferer than  he  can  bear,  and  in  his  afflictions  of- 
ten revives  him  with  the  sweetest  consolation. — 
You  sometimes  distress  yourself  about  temporal 
sustenance;  but  what  are  you  in  need  of? 
Whither  all  eyes  are  directed  turn  yours  too. — 
We  are  all  beggars  before  God;  we  would  have 
nothing,  if  He  did  not  answer  our  prayers  by 
giving  us  food  and  the  necessaries  of  life. — Our 
appetite  and  the  relish  which  we  have  in  our 


668 


THE  FIFTH  BOOK  OF  PSALMS. 


bread  and  other  food  is  alas  !  not  recognized  by 
most  as  one  of  God's  blessings  until  they  are  de- 
prived of  them. — To  know  God  as  near  and 
omnipresent  may  deter  the  wicked  from  sin,  but 
to  the  pious  it  is  a  consolation  in  all  their 
troubles. — It  is  much  better  that  God  should  an- 
swer us  in  a  way  that  will  bless  us,  than  accord- 
ing to  the  will  of  the  flesh.  In  that  case  our 
souls  would  often  suffer  harm. — He  who  sincerely 
loves  God  is  in  awe  of  Him  also,  lest  he  should 
offend  Him  by  transgressing  His  commands  and 
forfeit  His  favor. — Thy  mouth  should  be  a  living 
organ  to  praise  God.  Woe  to  those  who  open 
their  mouths  in  imprecation  and  abuse  and  other 
sinful  words! 

Frisch  :  A  man's  compassion  extends  only  to 
his  neighbor,  that  of  God  extends  to  all. — God 
does  everything  in  His  own  time.  That  time  He 
knows  better  than  thou  dost ;  therefore  await  it 
in  patience. — Rieger  :  How  often  does  our  nar- 
row-hearted unbelief  prefer  to  remain  under  the 
close  pressure  of  earth,  rather  than  be  refreshed 
by  the  heart-reviving  praise  to  God  that  arises 
from  all  places  of  His  dominion. — Guenther  : 
The  heavenly  King  has  the  death-judgment  and 
the  words  of  mercy  ;  pray  for  the  latter,  so  that 
thou  mayst  live  in  His  kingdom  beneath  His 
sway,  and  serve  Him  for  ever. — Taube  :  A  song 
of  praise  whose  theme  is  the  glory  of  the  eternal 
King,  His  kingdom,  and  His  mode  of  govern- 
ment. 

[Matt.  Henry:  If  the  heart  be  full  of  God, 
out  of  the  abundance  of  that  the  mouth  will 
speak  with  reverence  to  His  praise  on  all  occa- 
sions.— No  day  must  pass,  though  never  so  busy 
a  day,  though  never  so  sorrowful  a  day,  without 


praising  God ;  we  ought  to  reckon  it  the  most 
needful  of  our  daily  business,  t  lie  most  delight- 
ful of  our  daily  comforts.  God  is  every  day 
blessing  us,  doing  well  for  us,  there  is  therefore 
reason  we  should  be  every  day  blessing  Him, 
speaking  well  of  Him. — The  works  of  God's 
mercy  outshine  all  His  other  works,  and  declare 
Him  more  than  any  of  them.  In  nothing  will 
the  glory  of  God  be  for  ever  so  illustrious,  as  in 
the  vessels  of  mercy  ordained  to  glory. — His 
saints  bless  Him,  for  they  collect  the  rent  and 
tribute  of  praise  from  the  inferior  creatures, 
and  pay  it  into  the  treasury  above.  All  God's 
works  praise  Him,  as  the  beautiful  building 
praises  the  builder,  or  the  well-drawn  picture 
praises  the  painter.  But  His  saints  bless  Him 
as  the  children  of  prudent,  tender  parents  rise 
up  and  call  them  blessed.  Of  all  God's  works, 
His  saints,  the  workmanship  of  His  grace,  the 
first-fruits  of  His  creatures  have  most  reason  to 
bless  Him. — A.t  the  end  of  one  mercy  is  the  be- 
ginning of  another,  so  should  the  end  of  our 
thanksgiving  be. — Bp.  Horne  :  We  see  the  whole 
animal  world  assembled  before  us,  with  their 
eyes  fixed  on  the  great  King  and  Father  of  all, 
like  those  of  a  flock  on  the  shepherd  when  he 
enters  the  field  with  provender  for  them.  From 
the  same  Divine  Person  as  the  Saviour  of  men, 
as  the  King,  Father,  and  Pastor  of  the  Church, 
do  believers  with  earnest  expectation  wait  for  the 
food  of  eternal  life.  And  neither  the  one  nor  the 
other  look  and  wait  in  vain. — Scott  :  Those  who 
under  troubles  and  temptations  abound  in  fer- 
vent prayer,  shall  in  due  season  abound  in  grate- 
ful praise,  which  is  the  genuine  language  of 
holy  joy.— J.  F.  M.] 


PSALM  CXLVI. 

1  Praise  ye  the  Lord. 

Praise  the  Lord,  O  my  soul. 

2  While  I  live  will  I  praise  the  Lord  : 

I  will  sing  praises  unto  my  God  while  I  have  any  being. 

3  Put  not  your  trust  in  princes, 

Nor  in  the  son  of  man,  in  whom  there  is  no  help. 

4  His  breath  goeth  forth,  he  returneth  to  his  earth  ; 
In  that  very  day  his  thoughts  perish. 

5  Happy  is  he  that  hath  the  God  of  Jacob  for  his  help, 
Whose  hope  is  in  the  Lord  his  God : 

6  Which  made  heaven,  and  earth, 
The  sea,  and  all  that  therein  is: 
Which  keepeth  truth  for  ever: 


PSALM  CXLVI. 


609 


7  Which  executeth  judgment  for  the  oppressed  : 
Which  giveth  food  to  the  hungry. 

The  LoRDlooseth  the  prison  ra  : 

8  The  Lord  openeth  the  eyes  of  the  blind  : 
The  Lord  raiseth  them  that  are  bowed  down : 
The  Lord  loveth  the  righteous : 

9  The  Lord  preserveth  the  strangers  ; 
He  relieveth  the  fatherless  and  widow  : 

But  the  way  of  the  wicked  he  turneth  upside  down. 

10  The  Lord  shall  reign  for  ever, 

Even  thy  God,  O  Zion,  unto  all  generations. 


Praise  ye  the  Lord. 


EXEGETICAL   AND   CRITICAL. 

Contents  and  Composition. — This  Psalm  be- 
gins and  ends  with  the  familiar  liturgical 
formula  (Ps.  cxi.  ff.).  It  has  many  points  of  co- 
incidence with  the  preceding  ;  but  this  does  not 
necessarily  lead  to  the  conclusion  that  both  were 
composed  by  the  same  author  (Delitzsch),  or  that 
the  one  before  us  is  the  last  of  a  dodecade,  sup- 
posed  to  begin  with  Ps.  cxxxv.  (Hengstenberg). 
It  is  merely  its  place  in  the  Psalter  that  is  due  to 
this  relationship,  being  the  first  of  the  five  Halle- 
lujah-Psalms which  conclude  the  collection.  At 
a  later  time  this  last  group  was  used  in  the  daily 
morning  prayers,  portions  of  other  Psalms  and 
Books  of  the  Old  Testament  being  united  with 
it.  Among  the  Rabbins  the  name  Hallel  was 
applied  sometimes  to  this  whole  group,  and 
Bometimea  to  its  several  parts,  but  especially  to 
Pss.  cxlviii.  and  cl.  ;  but  it  was  called  the  Greek 
Hallel,  in  distinction  from  the  so-called  Egyp- 
tian Hallel,  recited  at  the  feasts. 

The  allusion  in  1  Mace.  ii.  63  to  ver.  4  does 
not  decide  for  a  composition  in  the  Maccabiean 
period  (Vencma).  It  is  taken  specially  by  Ilit- 
zig  as  an  allusion  to  the  name  of  Demetrius. 
The  superscription  in  the  Septuagint,  Vulgate, 
and  Syriao  :  Of  Haggai  and  Zechariah,  is  of 
just  as  little  historical  value.  We  can  only  infer 
from  the  language  a  post-exilic  period,  and  from 
the  contents  a  condition  of  the  people  in  which 
they  were  oppressed,  and  in  need  of  consolation 
and  direction  to  look  to  God  for  aid.  The  pur- 
pose of  the  Psalm  is  to  give  this  direction  by  ex- 
hibiting some  of  God's  attributes.  After  a  pre- 
liminary warning  not  to  trust  in  princes,  for 
they  are  perishable  men  (vers.  3,  4),  these  attri- 
butes are  presented,  supporting  the  declaration 
that  the  man  is  blessed  who  relies  with  all  as- 
surance upon  the  God  of  Israel  as  his  God  (vers. 
5-9).  These  strophes  form  the  kernel  of  the 
Psalm,  and  are  inclosed  by  an  introduction,  in 
which  the  Psalmist  calls  upon  himself  and  pro- 
mises to  praise  God  (vers.  1,  2),  and  a  conclusion 
(vcr.  10)  full  of  assurance  of  the  uninterrupted 
and  eternal  continuance  cf  Jehovah's  kingly  go- 
vernment. 

[IIengstenbero:  "That  this  Psalm  is  not 
contemporaneous  with  the  preceding  Davidio 
Psalm  ....  is  clear  from  the  fact  that  it  does 
not  rest  upon  the  Davidic  Psalms,  and  from  the 


traces  it  contains  of  a  late  post-exile  period — the 
hallelujah,  which  is  never  found  in  Psalms  which 
bear  the  name  of  David,  comp.  Ps.  civ.,  where  it 
first  occurs,  and  Ps.  cv.  ;  the  borrowing  of  vers. 
1,  2  from  Ps.  civ.,  which  was  composed  after  the 
exile,  and  of  ver.  3  from  Ps.  cxviii.,  which  was 
sung  when  the  foundation  of  the  Second  Temple 
was  laid.  That  the  Psalm  was  composed  at  a 
period  of  great  depression  for  the  people  of  God, 
is  indicated  by  the  predicates  of  God,  which  are 
all  of  a  kind  fitted  to  elevate  the  distressed,  con- 
sole the  afflicted,  and  give  them  confidence  in 
their  God."— J.  F.  M.] 

Vers.  1-8.  The  introduction  follows  Ps.  civ.  1, 
33,  34,  comp.  ciii.  22.  Ver.  3  recalls  Ps.  cxviii. 
8  f.,  Jer.  xvii.  5 ;  and  ver.  4,  Ps.  civ.  29.  Ver. 
5  is  similarly  related  to  Ps.  cxliv.  16  and  xxxiii. 
12,  xxxv.  2  after  Ex.  xviii.  4;  the  beginning  of 
ver.  6,  to  Pss.  cxv.  15,  exxi.  2,  exxiv.  8,  exxxiv. 
3  ;  ver.  7  a.,  to  Ps.  ciii.  6  ;  ver.  7  b.,  to  Pss.  civ. 
27  f.,  cvii.  9,  exxxvi.  25,  if  not  to  Pss.  xxxiii. 
19  ;  xxxvii.  19  ;  ver.  7  c.  to  Ps.  cv.  20.  [On  ver. 
6,  Pehowne  :  "  Who  keepeth.  In  the  series  of 
participles  marking  the  several  acts  or  attributes 
of  God  in  this  and  the  next  two  verses,  this  only 
has  the  article  prefixed,  perhaps  because  the 
Psalmist  designed  to  give  a  certain  prominence 
or  emphasis  to  this  attribute  of  God,  that  lie  is 
One  '  who  keepeth  truth  for  ever.'  It  is  in  fact 
the  central  thought  of  the  Psalm.  For  upon 
this  ground  beyond  all  others  is  God  the  object 
of  trust.  He  is  true  and  His  word  is  truth,  and 
that  word  lie  keeps  not  for  a  time  but  for  ever." 
In  ver.  8  the  context  shows  that  it  is  a  figure  ap- 
plied to  physical  weakness,  as  in  Deut.  xxviii. 
29.— J.  F.  M.] 

Vers.  9,  10.  The  strangers  are  usually  com- 
bined in  the  singular  with  widows  and  orphans 
(Deut.  and  often).  The  plural  here  is  BCarcely 
to  be  referred  to  the  Jews  who  dwelt  together 
for  defence  in  foreign  lands  (Hitzig).  The 
crooked  way  of  the  wicked,  in  which  death  lies 
(IVov.  xii.  28),  is  turned  by  Jehovah  down  to- 
wards hell  (Prov.  xv.  21,  comp.  ii.  18,  Ps.  i.  6). 
[Delitzsch:  "There  is  only  a  single  line  de- 
voted to  this  manifestation  of  Jehovah's  puni- 
tive justice.  For  He  rules  in  love  and  wrath, 
but  delights  most  to  rule  in  love.  And  Jehovah 
is  the  God  of  Zion.  The  eternal  duration  of  His 
kingdom  is  also  the  pleilge  of  its  glorious  per- 
fection, the  triumph  of  love.  Hallelujah  !" — J. 
F.  M.] 


670 


THE  FIFTH  BOOK  OF  PSALMS. 


HOMILETICAL   AND   PRACTICAL. 

God's  love  the  ground  of  our  life  and  the 
matter  of  our  eternal  praise. — Alas,  how  often 
do  we  trust  when  we  should  be  afraid,  and  be- 
come afraid  when  we  should  trust ! — God  has 
not  only  the  power,  He  has  also  the  will  to  help  ; 
and  in  both  He  remains  unchangeably  the  same  ; 
but  it  is  only  those  who  trust  in  Him,  that  can 
make  His  faithfulness  their  consolation. 

Starke:  He  who  makes  a  man  his  god,  must 
be  expecting  his  god  to  die  every  hour. — On 
meditating  upon  the  frailty  of  life,  let  us  strive 
to  make  all  our  plans  pleasing  to  God,  and  then 
we  will  be  able  to  enjoy  their  results  in  eternity. 
— If  you  find  anything  in  the  world  to  give  you 
confidence,  do  not  make  it  your  strength.  What 
is  not  the  God  of  Jacob,  is  not  to  be  your 
strength. — Fidelity  and  truth  are  declining  very 
much  among  men  in  these  last  times ;  let  true 
Christians  then  rely  all  the  more  upon  the  faith- 
fulness of  the  God  who  abides  by  His  promises. 
— God  is  to  His  children  all  that  they  need.  No- 
thing can  befall  them  in  the  world,  against  which 
He  cannot  afford  comfort,  counsel  and  aid — 
What  a  sweet  word:  the  Lord  loves  thee!  I 
would  not  take  a  kingdom  for  that  word.  Love 
unites  God's  heart  to  mine. — The  everlasting 
kingdom  of  Christ  affords  reason  to  the  citizens 
of  the  spiritual  Zion,  both  now  and  for  ever,  to 
praise  God. 

Frisch:  He  who  does  not  pass  his  life  in  the 
praise  of  God,  is  dead  while  he  liveth. — The  fa- 


vor of  all  men  is  worthless  when  God  does  not 
favor. — When  the  favor  of  men  ceases,  that  of 
God  begins,  and  when  the  children  of  man  with- 
draw the  hand,  then  God  truly  begins  to  care  for 
us. — Riegeb,  :  The  exhortation  to  praise  God  out 
of  true  trust  in  Him,  is  fitly  accompanied  by  the 
warning,  not  to  trust  in  man. — Guenther  :  It  is 
as  though  the  psalms  of  praise  which  arise  from 
the  suppliant's  lips,  returned  to  him  from  God, 
as  means  of  sanctification. — Taube:  How  the 
precious  name  of  the  Lord  becomes  explained  to 
us  in  different  kinds  of  distress  !  the  Saviour  and 
Helper,  the  Redeemer  and  Liberator,  the  Com- 
forter, the  Physician  of  Israel,  the  Defender  of 
His  people,  the  Father  and  Guardian ! — A  blissful 
vision  of  the  time  of  fulfilment  in  the  kingdom  of 
rest,  and  the  subject  of  our  hallelujahs. 

[Matt.  Henry:  Then  is  praise  most  pleasant 
when  in  praising  God  we  have  an  eye  to  Him  as 
ours,  whom  we  have  an  interest  in,  and  stand  in 
relation  to. — That  which  is  the  great  end  of  our 
being  ought  to  be  our  enjoyment  and  employ- 
ment while  we  have  any  being. — It  is  a  great 
support  to  faith,  that  the  Redeemer  of  the  world 
is  the  same  who  was  the  Creator  of  it,  and  there- 
fore has  a  good  will  to  it,  a  perfect  knowledge  of 
its  case,  and  power  to  help  it. — Bp.  Horne: 
There  are  no  changes  in  the  politics  of  heaven. 
— Scott:  With  these  glorious  prospects  before 
our  eyes,  how  mean  do  the  pursuits  of  ambition 
or  connections  with  the  great  seem  to  us  I  and 
how  needful  does  it  appear  to  dissuade  men  from 
this  common  but  destructive  idolatry  ! — J.  F.  M.] 


PSALM  CXLVIL 

Praise  ye  the  Lord  : 
For  it  is  good  to  sing  praises  unto  our  God  ; 
For  it  is  pleasant ;  And  praise  is  comely. 

2  The  Lord  doth  build  up  Jerusalem  : 

He  gathereth  together  the  outcasts  of  Israel. 

3  He  healeth  the  broken  in  heart, 
And  bindeth  up  their  wounds. 

4  He  telleth  the  number  of  the  stars  ; 
He  calleth  them  all  by  their  names. 

5  Great  is  our  Lord,  and  of  great  power : 
His  understanding  is  infinite. 

6  The  Lord  lifteth  up  the  meek : 

He  casteth  the  wicked  down  to  the  ground. 

7  Sing  unto  the  Lord  with  thanksgiving ; 
Sing  praise  upon  the  harp  unto  our  God : 

8  Who  covereth  the  heaven  with  clouds 
Who  prepareth  rain  for  the  earth, 

Who  maketh  grass  to  grow  upon  the  mountains. 


PSALM  OXLVII. 


G71 


9  He  giveth  to  the  beast  his  food, 
A  nd  to  the  young  ravens  which  cry. 

10  He  delightcth  not  in  the  strength  of  the  horse  : 
He  taketh  not  pleasure  in  the  legs  of  a  man. 

11  The  Lord  taketh  pleasure  in  them  that  fear  him, 
In  those  that  hope  in  his  mercy. 

12  Praise  the  Lord,  O  Jerusalem. 
Praise  thy  God,  O  Zion. 

13  For  he  hath  strengthened  the  bars  of  thy  gates; 
He  hath  blessed  thy  children  within  thee. 

14  He  maketh  peace  in  thy  borders, 

And  filleth  thee  with  the  finest  of  the  wheat. 

15  He  sendeth  forth  his  commandment  upon  earth : 
His  word  runneth  very  swiftly. 

16  He  giveth  snow  like  wool: 

He  scattereth  the  hoar  frost  like  ashes. 

17  He  casteth  forth  his  ice  like  morsels : 
Who  can  stand  before  his  cold  ? 

18  He  sendeth  out  his  word,  and  melteth  them : 

He  causeth  his  wind  to  blow,  and  the  waters  flow. 

19  He  sheweth  his  word  unto  Jacob, 

His  statutes  and  his  judgments  unto  Israel. 

20  He  hath  not  dealt  so  with  any  nation: 

And  as  for  Adjudgments,  they  have  not  known  them. 


Praise  ye  the  Lord. 


EXEGETICAL  AND  CRITICAL. 

Contents  and  Composition. — The  Psalm  con- 
sists of  three  sections  without  any  regular  rhyth- 
mical structure:  vers.  1-C;  7-11;  12-20,  each 
of  which  begins  with  an  exhortation  to  praise  Je- 
hovah. The  ground  and  matter  of  such  praise  is 
the  gracious  exercise  of  His  power,  and  is  so  ex- 
hibited here  to  the  Church.  The  poet  introduces 
the  subject  by  telling  of  the  restoration  of  Jeru- 
salem, and  the  gathering  of  Israel,  and  then  de- 
scribes the  helpful  acts  of  the  Almighty  as  those 
of  an  infinitely  wise  God,  who  sets  even  the  stars 
in  order,  and  as  those  of  a  physician  who  heals  and 
comforts  mankind  in  its  countless  wounds.  He 
then  recounts  proofs  of  His  care  over  all  crea- 
tures, in  connection  with  the  reflection  that  God 
takes  pleasure,  not  in  natural  strengt  h  and  beauty, 
but  in  those  that  fear  Him  and  seek  His  salvation. 
Finally,  he  extols  the  aid  wliich  the  Almighty 
has  rendered  to  His  people,  who  are  advanced 
above  all  nations  by  the  revelation  of  His  law, 
by  blessing  the  inhabitants  of  the  newly  strength- 
ened city,  and  of  the  country  whose  boundaries 
are  secured,  and  blessing  the  land  itself  by  re- 
gulating the  seasons  of  the  year  and  the  weather. 

There  is  nothing  to  prove  the  supposition  thai 
the  restoration  of  the  walls  by  Hyrcanus  is  re- 
ferred to  (I  Mace.  xvi.  23),  and  that  vers.  12  ff. 
are  a  later  addition  ( Hitz. ).  Thesame remark  ap- 
plies to  the  division  into  two  Psalms  (Sept.)  and 
to  the  opinion  that  this  Psalm  was  sung  at  the 
Dedication  (Neh.  xii.)  of  the  walls  completed  by 
Nehemiah  (vi.  15),  a  view  maintained  by  Heng- 
stenberg.  It  is  enough  to  know  that  it  was  of 
late  composition.      [On  the  other  hand  Perowne  : 


"  It  is  not  improbable,  as  Hengstenberg  suggests, 
that  not  this  Psalm  only,  but  the  rest  of  the 
Psalms,  to  the  end  of  the  Book,  are  all  anthems 
originally  composed  for  this  occasion.  The  wall 
had  been  built  under  circumstances  of  no  ordi- 
nary difficulty  and  discouragement  (Neh.  ii.  17 — 
iv.  23)  ;  its  completion  was  celebrated  with  no 
common  joy  and  thankfulness  (Neh.  xii.  27-43)." 
—J.  F.  M.] 

Vers.  1,  2.  For  it  is  good. — A  change  in  the 
accents,  and,  to  a  certain  extent,  in  the  reading 
(Venema,  Olshausen,  Hupfeld)  in  order  to  get 
the  sense:  "praise  Jehovah,  for  He  is  good; 
play  to  our  God,  for  He  is  pleasant,"  is  not  ne- 
cessary, as  is  shown  from  Pss.  xcii.  2 ;  exxxiii. 
1  ;  exxxv.  3.  It  is  the  less  to  be  recommended 
here,  as  the  passage  before  us  is  imitated  from 
the  one  last  named,  and  the  last  clause,  which 
describes  the  appropriateness  of  such  praise,  is 
taken  from  xxxiii.  1.  The  mention  of  the  out- 
casts (ver.  2),  that  is,  the  exiles  (Is.  xi.  12  ;  lvi. 
8),  shows  that,  it  is  not  building  in  general  that 
is  alluded  to,  but  the  building  of  Jerusalem  after 
its  destruction.  It  is  only  the  application  which 
can  justify  the  interpretation  in  a  spiritual  sense 
(Calvin,  Stier). 

Vers.  3-6.  How  easy  it  is  for  God  to  help  men 
is  illustrated  after  xl.  20  f.,  by  the  fact  that  He 
has  assigned  a  number  to  the  stars  which  men 
cannot  count  (Gen.  xv.  5).  This  means  that,  in 
creating  them,  He  called  forth  a  number  deter- 
mined by  Himself.  It  is  also  said  that  He  c.ills 
them  all  by  name,  i.  c,  that  He  knows  and 
names  them  according  to  their  special  features, 
and  employs  them  in  His  service  according  to 
His  will,  in  conformity  with  the  names  wliich 
correspond  to  such  knowledge.    The  Omniscience 


672 


THE  FIFTH  BOOK  OF  PSALMS. 


and  Omnipresence  of  God  are  thus  presented  at 
once  to  the  soul,  but  in  ver.  5  they  are  men- 
tioned separately,  and  these  references  are  the 
more  consoling,  as  the  thought  of  the  members 
of  His  Church,  scattered  in  countless  numbers 
through  foreign  lands,  is  clearly  discerned 
through  the  figurative  drapery  of  the  expression 
itself.  The  greatness  of  God  (ver.  6)  with  respect 
to  might  (Job  xxxvii.  23)  corresponds  to  the  ful- 
ness of  His  understanding  (Ps.  cxlv.  3),  which 
no  number  can  express. — Ver.  6  then  calls  at- 
tention to  the  exercise  of  these  Divine  attributes 
in  its  love  and  justice.  [Perowne:  "  The  same 
Lord  who,  with  infinite  power  and  unsearchable 
wisdom,  rules  the  stars  in  their  courses,  rules 
also  the  world  of  man.  The  history  of  the  world 
is  a  mirror  both  of  His  love  and  of  His  righteous 
anger.  His  rule  and  order  are  a  correction  of 
man's  anarchy  and  disorder." — J.  F.  M.] 

Vers.  7-14.  Answer  to  Jehovah. — [E.  V.: 
sing  to  the  Lord],  There  is  no  allusion  here  to 
an  antiphonal  choral  song  (Sept.,  Luther)  as  in 
Ex.  xv.  21,  but  a  song  of  praise  is  called  for  as 
the  answer  of  grateful  men,  to  the  honor  of  the 
Divine  Giver  (Ex.  xxxii.  18;  Numb.  xxi.  17  ;  Is. 
xxvii.  2).  Ver.  9  recalls  Job  xxxviii.  41,  as  ver. 
8  f.  Ps.  civ.  14.  The  strength  of  the  steed  and 
his  own  muscular  power  will  not  save  the  war- 
rior ;  if  God  purposes  to  destroy  him,  he  cannot 
escape  from  Him  (Ps.  xxxiii.  16  f.  ;  Amos  ii.  14 
f.)  ;  neither  do  these  natural  powers  achieve  the 
victory  (Prov.  xxi.  31).  God  is  well  pleased  not 
with  natural,  but  with  spiritual  advantages  and 
power,  especially  with  fear  of  and  trust  in  Him. 
And  they  are  followed  by  security  and  blessing 
in  city,  house,  and  land,  as  by  Divine  gifts. 
[Ver.  13  a  is  taken  by  Dr.  Moll,  as  by  Hupfeld 
and  those  who  do  not  perceive  any  special  histo- 
rical reference,  as  a  figurative  expression  de- 
noting security.  Those  who,  like  Hengstenberg, 
with  whom  Alexander,  Perowne,  and  most  agree, 
hold  the  view  referred  to  in  the  Introduction 
and  its  addition  above,  understand  it  to  refer  to 
the  restoration  of  the  city  walls,  completed  by 
Nehemiah. — J.  F.  M.] 

Vers.  15-20.  The  word  in  ver.  15  alludes  to 
Gen.  i. ;  Fs.  xxxiii.  6-9.  For  the  immediate  re- 
ference is  to  the  word  as  the  messenger  of  God's 
power  and  His  active  work  in  nature  (Ps.  cvii. 
20).  There  is  no  mention  before  vers.  19  f.  of 
the  historical  word  of  revelation,  whose  sphere 
is  Israel.  The  transition  is  not  made  by  the 
enumeration  of  particular  blessings  of  God  in 
their  universal  exercise  (Geier,  Amyrald),  but 
by  the  idea  of  His  speaking.  In  the  vicissitudes 
of  nature  here  described  there  is  perhaps  pre- 
sented an  image  of  the  period  of  suifering  and 
of  the  returning  deliverance  (Hengstenberg). 
The  comparison  of  the  snow  to  wool  is  hardly 
based  upon  the  circumstance  that  the  snow 
covers  the  earth  warmly  and  softly  like  wool, 
but  alludes  either  to  the  small  particles  which 
fly  away,  or  more  probably  to  the  white  color 
common  to  both,  (Is.  i.  18 ;  Ezek.  xxvii.  18 ; 
Dan.  vii.  9).  The  commandment  or  the  word 
(ver.  18)  is  described  as  God's  messenger  also  in 
Pss.  lxxviii.  49;  cv.  17;  cvii.  20.  As  in  ver. 
19  Tjn  is  used,  and  not  TJO,  expression  is 
given  to  the  thought  that  God  continues  to  tes- 
tify concerning  Himself  in  proohecy,  upon  the 


ground  of  the  Thora  (Delitzsch).  In  the  final 
sentence,  according  to  Ps.  xciv.  10;  Acts  xiv. 
16  f. ;  E,om.  i.  20,  there  is  denied  to  the  heathen 
not  an  absolute  (Hengstenberg),  but  only  a  rela- 
tive knowledge  of  the  Divine  judgment  (Geier,  et 
al.)  The  privilege  of  Israel  is  to  possess  the  po- 
sitive or  historical  revelation  (Deut.  iv.  7  f.  ; 
xxxii.  f .  ;  Baruch  iv.  4).  [Delitzsch:  "The 
joyful  hallelujah  is  not  sounded  because  these 
other  nations  do  not  possess  such  a  positive 
knowledge  of  God's  judgments,  but  because  Is- 
rael does  possess  it.  It  is  declared  abundantly 
in  other  places  that  this  knowledge  of  Israel 
shall  be  the  means  of  making  salvation  the  com- 
mon property  of  the  whole  world  of  nations." — 
J.  F.  M.] 

HOMILETICAL  AND   PRACTICAL. 

Praise  to  God  for  His  blessings  is  due  to  Him 
and  becoming  to  us. — God's  sovereign  deeds  in 
His  dealings  with  His  people,  show  the  same  om- 
nipotence, wisdom,  and  goodness,  as  do  His 
sovereign  deeds  in  nature. — Among  all  God's 
blessings,  the  gift  of  His  word  is  to  be  ranked 
specially  high,  and  to  be  praised  by  its  right 
use.  Augustine  :  Thou  canst  not  be  ever  sing- 
ing with  thy  voice;  but  thy  life  can  and  ought 
to  be  one  unceasing  song  of  praise  to  God. 

Starke  :  God's  praise  is  nothing  but  a  thank- 
ful recital  of  His  great  blessings,  for  which  the 
glory  is  due  to  Him  alone. — If  true  songs  of 
praise  are  to  flow  forth  to  God,  the  heart  must 
first  be  filled  with  His  knowledge  and  love. — The 
indolence  of  the  heart  is  no  excuse  for  the  ne- 
glect of  God's  praise. — If  God's  government  is 
incomprehensible,  let  us  leave  it  uncensured. — 
The  wicked,  in  their  temporal  prosperity  and 
pride,  stand,  as  it  were,  upon  a  round  and  slip- 
pery ball ;  God  touches  it,  and  they  fall  to  the 
ground.  But  the  salvation  of  believers  is  founded 
upon  a  firm  rock. — The  starry  heavens  are  a 
true  masterpiece  of  God's  wisdom. — Everything 
lies  bare  and  unveiled  under  the  eye  of  God  ; 
even  thy  name,  thy  heart,  and  thy  deeds,  are 
well  known  to  Him;  see  to  it  that  He  may  be 
able  to  remember  thee  in  mercy. — The  grace  of 
God  makes  the  pious  strong  in  tribulation,  so 
that  they  by  faith  triumph  in  Christ,  and  over- 
come the  world. — He  who  has  a  voice  to  sing, 
let  him  use  it  to  the  praise  of  God. — A  thankful 
heart  is  the  true  harp,  which  plays  well  before 
God. — To  please  God  and  enjoy  His  favor  are 
better  than  all  the  honor  and  glory  of  the  world 
— The  true  strength,  which  is  never  put  to 
shame,  is  on  the  side  of  those  who  fear  the  Lord, 
those  who  would  rather  give  up  their  lives  than 
offend  God. — God"s  almighty  protection  is  the 
true  defence  of  a  country;  without  it  all  other 
defences  can  neither  help  or  endure. — The  best 
peace  in  a  Christian  Church  is  the  union  of  its 
teachers  in  the  true  doctrine. — As  God  changes 
the  weather,  so  does  He  regulate  the  vicissitudes 
of  aflliction.  After  the  storm  He  makes  the  sun 
shine  again. — God's  word  is  the  greatest  trea- 
sure on  earth.  Happy  are  the  people  and  coun- 
try who  have  received  it  pure  and  simple. 

Franke:  If  there  is  anything  that  human 
strength  cannot  overcome,  God  needs  but  to 
speak  a  word,  and   all   nature,    as   it   were,  is 


PSALM  CXLVIII. 


G73 


changed. — The  matter  of  our  praise  is  the  glory 
of  Jehovah  ;  the  motive  to  praise  is  given  in  the 
knowledge  of  that  glory  by  the  experience  of 
faith. — What  men  do  to  the  glory  of  God  be- 
comes a  blessing  to  themselves ;  and  the  more 
they  love  to  do  what  they  should,  the  more  is 
duty  changed  into  blessing. 

[Matt.  Henry:  Praising  God  is  work  that  is 
its  own  wages. — In  giving  honor  to  God,  we 
really  do  ourselves  a  great  deal  of  honor. — In 
the  same  heart  and  at  the  same  time  there  must 
be  both  a  reverence  of  God's  majesty,  and  a 
complacency  in  His  goodness ;  both  a  believing 
dread  of  His  wrath,  and  a  believing  expectation 
of  His  favor.  Not  that  we  must  hang  in  sus- 
pense between  hope  and  fear,  but  must  act  under 
the  gracious  influence  of  hope  and  fear.     Our 


fear  must  save  our  hope  from  swelling  into  pre- 
sumption, and  our  hope  must  save  our  fear  from 
sinking  into  despair. — Bp.  Horse:  To  exalt  and 
reward  the  humble,  penitent,  believing,  and  obe- 
dient; to  depress  and  punish  the  proud,  impeni- 
tent, and  unbelieving,  and  disobedient;  these 
are  the  measures  and  ends  of  all  the  Divine  dis- 
pensations. And  as  a  man  ranks  himself  in  one 
or  the  oilier  of  these  two  divisions,  he  may  ex- 
pect from  heaven  storm  or  sunshine,  mercy  or 
judgment. — Barnes:  The  fact  that  the  ancient 
people  of  God  possessed  His  judgments  was  a 
sufficient  reason  for  the  Hallelujah  with  which 
the  Psalm  closes.  The  fact  that  we  possess  them 
is  a  sufficient  reason  why  we  should  re-echo  the 
shout  of  praise,  and  cry  Hallelujah  ! — J.  F.  M.] 


PSALM  CXLVIII. 


1      Praise  ye  the  Lord. 


Praise  ye  the  Lord  from  the  heavens : 
Praise  him  in  the  heights. 

2  Praise  ye  him,  all  his  augels  : 
Praise  ye  him,  all  his  hosts. 

3  Praise  ye  him,  sun  and  moon  . 
Praise  him,  all  ye  stars  of  light. 

4  Praise  him,  ye  heavens  of  heavens, 
And  ye  waters  that  be  above  the  heavens. 

5  Let  them  praise  the  name  of  the  Lord  : 
For  he  commanded,  and  they  were  created. 

6  He  hath  also  stablished  them  for  ever  and  ever : 
He  hath  made  a  decree  which  shall  not  pass. 

7  Praise  the  Lord  from  the  earth, 
Ye  dragons,  and  all  deeps : 

8  Fire,  and  hail ;  snow,  and  vapour  ; 
Stormy  wind  fulfilling  his  word : 

9  Mountains,  and  all  hills  ; 
Fruitful  trees,  and  all  cedars; 

10  Beasts,  and  all  cattle ; 
Creeping  things,  and  flying  fowl : 

11  Kings  of  the  earth,  and  all  people; 
Princes,  and  all  judges  of  the  earth: 

12  Both  young  men,  and  maidens; 
Old  men,  and  children  : 

13  Let  them  praise  the  name  of  the  Lord  : 
For  his  name  alone  is  excellent ; 

His  glory  is  above  the  earth  and  heaven. 

14  He  also  exalteth  the  horn  of  his  people, 
The  praise  of  all  his  saints : 

Even  of  the  children  of  Israel,  a  people  near  unto  him. 

Praise  ye  the  Lord. 
43 


674 


FIFTH  BOOK  OF  PSALMS. 


EXEGETICAL   AND    CRITICAL. 

Contents  and  Composition. — All  heavenly 
creatures  are  to  praise  from  heaven  the  name  of 
Jehovah  (vers.  1-4),  for  God  has  created  them, 
and  granted  to  them  perpetual  existence,  within 
firmly  established  limits  (vers.  5,  6).  And  all 
earthly  creatures  are  to  do  the  same  from  earth 
(vers.  7-12),  because  Jehovah  is  exalted  alone 
above  everything  in  heaven  and  upon  earth,  and 
has  exalted  His  peculiar  people  (vers.  13-14). 

The  two  halves  are  in  structure  and  course  of 
thought  parallel  throughout,  except  that  each  of 
the  last  two  verses  consists  of  three  lines.  In 
the  former  half  the  praise  is  to  be  directed  to 
God  as  the  Creator  and  the  Lord  of  nature;  in 
the  latter  as  the  Controller  of  the  destinies  of 
all  creatures,  and  as  the  God  of  help  and  salva- 
tion for  His  people.  The  individualizing  of  the 
departments  of  creation  and  instancing  of  crea- 
tures that  exist  in  each,  illustrate  the  all-com- 
prehensiveness of  God's  dominion,  and  the  uni- 
versal obligation  to  praise  God,  which  lies  na- 
turally upon  every  creature,  after  its  kind  and 
according  to  the  manner  of  its  special  sphere  of 
life.  The  poetical  figure  of  personification  is 
not  unusual  in  the  Prophets  and  Psalms.  De- 
litzsch  thinks  that  the  Psalm  is  intended  to  set 
forth  the  truth  that  the  glorious  transformation 
of  nature  in  connection  with  the  transformation 
of  mankind,  through  the  Church,  shall  become  a 
clear  mirror  of  the  Divine  glory,  and  a  living, 
thousand-tongued  hymn  of  praise.  But  this 
idea  is  imported  into  the  text;  for  in  the  first 
half  the  ground  of  praise  is  different  from  that 
presented  in  the  second,  and  nowhere  is  there 
any  allusion  to  the  universal  significance  which 
the  experiences  of  the  Church  have  with  rela- 
tion to  the  whole  of  created  life.  The  compari- 
son with  Rom.  viii.  18  f.,  and  the  related  pas- 
sages in  Isaiah  is  not  quite  suitable.  The  con- 
jecture that  the  Psalm  was  composed  at  the  ac- 
cession of  Aristobulus  to  the  throne,  B.  C.  107 
(Hitzig),  is  far-fetched.  [The  view  assigned 
above  to  Delitzsch  has  been  held  from  an  early 
perioil.  It  was  held  by  Hilary  (quoted  by  Pe- 
rowne)  in  a  somewhat  different  form.  On  the 
beauty  of  this  and  of  similar  Hebrew  anthems, 
see  Isaac  Taylor,  Spirit  of  the  Hebrew  Poetry,  pp. 
157,  158.— J.  F.  M.] 

Vers.  1-6.  Heights  are  here  the  heights  of 
heaven  (Job  xvi.  19;  xxv.  2;  xxxi.  2),  as  the 
place  whence  the  praise  issues  forth.  It  is  not 
the  Church  above  (Delitzsch)  that  is  named 
thereafter  ;  but  the  angels  are  mentioned  first 
as  messengers  of  God,  then  the  host  of  heaven 
generally,  one  portion  of  which  comprises  the 
angels  (Jos.  v.  14 ;  1  Kings  xxii.  10),  and  the 
other  the  stars  (Deut.  iv.  19).  The  latter  may 
be  alluded  to  here  in  connection  with  the  sun 
and  moon,  but  they  are  elsewhere  (e.  g.  Job 
xxxviii.  7)  also  connected  with  the  angels.  Next 
the  heavens  of  heavens  (Deut.  x.  14  ;  1  Kings 
viii.  27  ;  Neh.  ix.  6;  Ps.  lxviii.  34;  Sir.  xvi.  18) 
are  introduced.  This  expression  does  not  apply 
to  the  third  (2  Cor.  xii.  2)  or  the  seventh  (Rab- 
bins) heaven,  but  is  equivalent  to  the  heights  of 
the  heights,  the  highest  and  sublimest  parts. 
Finally,  the  water  above  the  heavens,  after  Gen. 


i.  7,  is  invoked.  The  Septuagint  have  inserted 
in  ver.  5  b.  the  second  member  of  Ps.  xxxiii.  6. 
The  heavenly  bodies  and  the  angels  are  not  to 
change  the  positions  which  God  has  assigned 
them,  but  retain  them  for  ever  (Ps.  cxi.  8),  nor 
overstep  the  limits  imposed  upon  them.  This 
thought  is  given  in  Job  xiv.  5  ;  xxxviii.  10  ; 
Jer.  v.  22;  Ps.  civ.  9  (Delitzsch,  Hupfeld).  That 
God  does  not  interfere  with  this  law,  is  ex- 
pressed in  a  different  manner  in  Jer.  xxx.  31  ; 
xxxiii.  20  (Hitzig).  That  the  law  does  not  pas3 
away,  but  is  eternal  (Septuagint,  Itala,  Jerome, 
Kimchi,  Maurer,  Ewald),  is  proper  to  the  thought, 
but  does  not  agree  with  the  usage  of  "I3J?,  when 

employed  with  pn.  [Henqstenberg:  "The law 
is,  according  to  the  parallel  passages,  the  sphere 
of  being,  which  is  appointed  to  each  part  of  the 
creation,  and  in  which  it  is  held  by  the  Divine 
omnipotence ;  as,  for  example,  the  stars  must 
pursue  their  course,  the  upper  and  lower  waters 
must  remain  continually  distinct." — J.  F.  M.] 
[Translate  ver.  7  a.  :  Yea,  sea  monsters,  etc.'] 

Vers.  7-12.  The  vapor  (ver.  8)  is  not  mist,  as 
the  vapor  of  the  heights  (Rabbins,  Geier,  et  al., 
De  Wette),  but  smoke  answering  to  fire  [as  snow 
to  hail. — J.  F.  M.]  The  cedars  (ver.  9)  repre- 
sent the  forest-trees  in  distinction  from  fruit- 
trees.  The  birds  (ver.  10)  have  the  same  appel- 
lation as  in  Deut.  iv.  17,  comp.  Gen.  viii.  14; 
Ezek.  xxxix.  17. 

Vers.  13,  14.  The  exaltation  of  God's  name  is 
single,  incomparable  (Is.  ii.  11  ;  Ps.  lxxii.  18  [E. 
V.:  His  name  is  excellent].  His  glorious  testi- 
mony of  Himself  is  above  heaven  and  earth  (Ps. 
viii.  2).  Ver.  14  b.  does  not  mean  that  the  ex- 
altation of  the  horn,  i.  e.,  the  gift  of  strength 
and  power  tends  to  the  renown  of  his  people  (Is. 
lxi.  11 ;  lxii.  7),  as  though  rnni^  were  the  se- 
cond object  (Hengstenberg),  but  that  it  is  the 
subject  of  the  praise  of  God  on  the  part  of  the 
saints  (Septuagint,  Jerome,  Kimchi,  Luther,  Cal- 
vin), who  are  the  people  near  to  God  as  His  king- 
dom and  inheritance,  the  holy  (Deut.  iv.  7)  and 
priestly  (Lev.  x.  3)  nation. 

HOMILETICAL   AND   PRACTICAL. 

He  who  knows  the  majesty  of  God,  is  not  only 
to  acknowledge  it,  and  submit  himself  to  it,  but 
also  to  proclaim  what  he  knows  and  maintains 
concerning  it. — The  Creator  and  Lord  of  the 
universe  is  also  the  Deliverer  and  Helper  of  His 
people ;  hence  it  is  the  highest  duty  of  the 
Church  to  set  forth  to  the  world  how  great  a 
blessing  it  is  to  be  near  to  God. — Unreasoning 
creatures  praise  God  by  their  being,  upon  which 
the  law  of  the  Divine  will  is  impressed  ;  what 
they  do  unconsciously,  we  are  to  do  intelligently 
and  voluntarily,  and  while  we  give  to  God  the 
glory  that  is  His  due,  obtain  blessing  for  our- 
selves. 

Starke  :  Men  should  not  be  turned  away  from 
God  by  inferior  creatures,  but  be  stirred  up  to 
know  and  praise  Him.  No  creature  is  so  great 
and  none  so  small,  as  that  it  should  not  animate 
and  encourage  them  to  His  praise. — When  God 
commands  the  inferior  creatures,  they  execute 
His  bidding  at  once;  man  alone  is  disobedient 
and  refractory. — The  third  petition  of  the  Lord's 


PSALM  CXLIX. 


675 


prayer  is  offered  up  by  many,  but  very  few  seek 
to  act  in  accordance  with  it. — A  blind  man  does 
not  know  how  to  make  the  right  use  of  those 
things  that  are  the  most  beautiful  to  the  sight, 
and  an  unenlightened  man  may  gaze  upon  the 
greatest  works  of  nature  and  not  think  once  of 
God,  their  almighty  Creator. — All  created  things 
must  serve  believers,  if  we  only  have  the  favor 
of  God  ;  but  all  creation  must  be  opposed  to  us, 
if  God  is  angry. — No  period  of  life  should  be 
spent  without  praising  God,  who  portions  out 
His  blessings  during  them  all. — Kings  and 
princes  should  be  God's  praise,  and  all  in  au- 
thority His  glory,  for  they  are  God's  vicegerents. 
— If  we  are  to  continue  to  praise  God  rightly, 
we  must  be  truly  united  to  Him  and  come  near  to 
Him. 

Frisch  :  God's  creatures  have  a  threefold 
voice.  The  first  is:  accept,  0  man!  the  bless- 
ings which  thy  Creator  conveys  to  thee  through 
us.  The  second  is:  render,  0  man!  to  Him  the 
thanks  that  are  due.  The  third  is :  beware,  0 
man,  lest  thou  give  occasion  to  our  Creator,  by 
sin  and  ingratitude  towards  Him,  to  employ  us 
against  thee. — Taobe:  When  men  find  engraved 
everywhere  the  royal  signature  of  God,  they 
may  be  expected  to  learn  that  the  name  of  the 
Lord  alone  is  exalted.  But  this  is  given  only  to 
those  who  have  the  deeper,  the  profoundest  ex- 
perience in  their  own  hearts  of  Jehovah's  name, 
of  the  revelation  of  salvation,  of  the  mercy  of 
redemption.  And  such  mercy  is  experienced  by 
Israel,    the  people  near  to  God,   through  long 


paths  of  humiliation,  and  yet  blessed  paths  of 
grace. 

[Matt.  Henry:  When,  in  singing  this  Psalm, 
we  call  upon  the  angels  to  praise  God,  as  we  did 
in  Ps.  ciii.  20,  we  mean  that  we  desire  God  to  be 
praised  by  the  ablest  hands,  and  in  the  best 
manner,  .  .  .  and  that  we  have  a  spiritual  com- 
munion with  those  that  dwell  in  His  house 
above,  and  are  still  praising  Him,  and  that  we 
are  come,  by  faith,  hope,  and  holy  love,  to  the 
innumerable  company  of  angels,  Heb.  xii.  22. — 
All  the  creatures  that  praised  God  at  first  for 
their  creation,  must  praise  Him  still  for  their 
continuance.  And  we  have  reason  to  praise 
Him  that  they  are  kept  within  the  bounds  of  a 
decree,  for  to  that  it  is  owing  that  the  waters 
above  the  heavens  have  not  a  second  time 
drowned  the  earth. — Those  that  will  not  fulfil 
God's  word,  but  rise  up  in  rebellion  against  it, 
show  themselves  to  be  more  violent  and  head- 
strong than  the  stormy  winds;  for  they  fulfil  it. 
— Barnes  (ver.  12):  Those  in  the  morning  of 
life  ;  just  entering  upon  their  career;  just  form- 
ing their  character ;  with  ardor,  elasticity,  cheer- 
fulness and  hope:  let  them  consecrate  all  this  to 
God;  let  all  that  is  in  them  of  the  buoyancy  of 
their  feelings,  of  the  melody  of  their  voices,  of 
their  ardor  and  vigor,  be  employed  in  the  praise 
and  service  of  God.  Old  men,  with  what  re- 
mains of  life,  and  children,  with  all  that  there  is 
of  joyousness — let  all  unite  in  praising  God. 
Life  as  it  closes,  and  life  as  it  begins,  let  it  all  be 
devoted  to  God.— J.  F.  M.] 


PSALM    CXLIX. 


1  Praise  ye  the  Lord. 

Sing  unto  the  Lord  a  new  song, 

And  his  praise  in  the  congregation  of  saints. 

2  Let  Israel  rejoice  in  him  that  made  him  : 

Let  the  children  of  Zion  be  joyful  in  their  king. 

3  Let  them  praise  his  name  in  the  dance: 

Let  them  sing  praises  unto  him  with  the  timbrel  and  harp. 

4  For  the  Lord  taketh  pleasure  in  his  people : 
He  will  beautify  the  meek  with  salvation. 

5  Let  the  saints  be  joyful  in  glory: 
Let  them  sing  aloud  upon  their  beds. 

6  Let  the  high  praises  of  God  be  in  their  mouth, 
And  a  twoedged  sword  in  their  hand  ; 

7  To  execute  vengeance  upon  the  heathen, 
And  punishments  upon  the  people  ; 

8  To  bind  their  kings  with  chains, 
And  their  nobles  with  fetters  of  iron ; 

9  To  execute  upon  them  the  judgment  written: 
This  honor  have  all  his  saints. 


Praise  ye  the  Lord. 


676 


FIFTH  BOOK  OF  PSALMS. 


EXEGETICAL  AND   CRITICAL. 

Contents  and  Composition. — The  first  part 
of  the  Psalm  contains  an  exhortation  to  the 
Church  of  Israel  to  praise  Jehovah,  its  Creator 
and  King,  in  a  new  song,  since  it  is  well-plea- 
sing to  Him  that  His  saints  should  thus  honor 
Him  (vers.  1-5).  This  passes  over  in  the  second 
part,  into  a  triumphant  expression  of  joy  at  the 
means  afforded,  at  that  time,  for  the  execution 
of  the  Divine  judgments  upon  the  heathen  and 
their  princes  (vers.  6-9). 

Ver.  6  has  nothing   to   do    with    Neh.  iv.  11. 
For  that  passage  relates  to  defence  during  the 
erection  of  the  walls;  this,  to  the  subjection  of 
the  nations  in  fulfilment  of  the  Divine  judgment. 
It  is  neither  self-contradictory   nor  irreligious 
that  a  people  should  feel  themselves  called  to  this 
work,  and  regard  themselves    as  an   instrument 
in  the  hand  of  the  Almighty,  and  should  accord- 
ingly have  in  mind  the  destruction  of  their  ene- 
mies as  enemies  of  God,  at  the  same  time  with 
the  praise  and  glory  of  God,  and  utter  both  in 
the  same  breath.     On  the  other  hand,  Old   Tes- 
tament and  New  Testament  conceptions  must  not 
be  confounded  together,  as  must  always  happen 
when  Israel  and  Zion  are  brought  directly  into 
comparison  with  the  Christian  Dispensation  and 
Church.     In  relation  to  the  resulting  abuse  of 
this  passage,    Bake  has  already   instanced  the 
fact,  that  Scioppius,  in   a   book   written,  as  he 
said,  not   with  ink,   but   with  blood,   employed 
this  Psalm  to  excite  the  Roman  Catholic  Princes 
to  the  Thirty  Years'    Religious   War  which  rent 
Germany.     Delitzsch  also    alludes    to    Thomas 
Miinzer,  who  stirred  up  the  Peasant  War  by  the 
use  of  this  very  Psalm.     There  is  no  reference 
in  the  passage  to  the  spiritual  weapons  of  our 
warfare  (2  Cor.  x.   4);  nor  to  the  Sword  of  the 
Spirit,  which  Israel,  in  the  time  of  the  Messiah, 
should  draw,  and  with  it  take  the  noblest  re- 
venge upon  their  heathen  conquerors  (Hengst., 
after   older  expositors,   also    Stier).      It   is  the 
spirit  of  the   later   Judaism   that   is   displayed 
here  (2  Mace.  xv.  27).     And  yet  there  is  no  rea- 
son for  assigning  the  composition  historically  to 
the  Maccabasan    period   (Hitzig),  or  to  assume 
that  the  Psalm  is  a  prophecy  of  the  same  (many 
older  commentators).      It  is  impossible  to  assign 
the  exact  period  with  certainty  ;  we  can  only  re- 
cognize   a    strong  affinity  with    the    preceding 
Psalm.     It  is  very  questionable  whether  there  is 
a    reference    to  the  military  procession  to  the 
Temple  (Neh.  xii.  31  f.)  at  the  dedication  of  the 
newly-restored    walls     (Hengstenberg).         The 
"new  song,"  however,  alludes  to  renewed  expe- 
rience of  mercy,  and  that  in  the  history  of  God's 
people  ;  for  they  are  summoned   as  such  to  the 
solemn  praise  of  the  Lord.     This,  together  with 
the  whole  tone  of  joyous   and   elevated  feeling, 
decides    against    a    time    of  oppression,    when 
thoughts    of  vengeance   and    triumph   would  be 
excited  (Hupfeld).     But   it  is  very  suitable  (o 
the  renovation  of  the  people  in  the  period    of 
Ezra  and  Nehemiah.     [So  the   English   exposi- 
tors,   Alexander,    Perowue,     Wordsworth,     and 
generally.        Wordsworth,     like    Hengstenberg, 
takes  the  spiritual  view  of  the  sivord,  fetters,  etc., 
and  draws  the  following  contrast  between  the 


second  Psalm  and  this,  the  second  from  the  end 
of  the  Psalter:  "Doubtless  this  latter  Psalm  re- 
fers to  the  former,  and  is  to  be  explained  by  it. 
The  bands  of  God's  laws  were  broken  asunder, 
aud  His  cords  were  cast  away  by  kings  of  the 
earth  and  rulers  of  the  heathen,  and  the  people 
at  the  Passover  when  Christ  was  crucified,  and 
they  are  so  treated  by  all  anti-Christian  imita- 
tors of  such  rebellion.  But  these  bands  and 
cords  are  voluntarily  assumed  by  kings  and  na- 
tions of  heathendom,  influenced  by  the  grace  of 
the  Holy  Ghost,  given  to  the  world  at  Pentecost." 
There  is  a  great  deal  of  beauty  in  this  compari- 
son, but  the  actual  feelings  of  those  who  first 
sung  the  Psalm  are  probably  better  represented 
in  the  words  of  Perowne,  which  express  the 
opinion  more  generally  held :  "  The  old  days  of 
the  nation,  and  the  old  martial  spirit  are  revived. 
God  is  their  king  (ver.  2)  and  they  are  His 
soldiers,  going  forth  to  wage  His  battles,  with 
His  praises  in  their  mouths  and  a  two-edged 
sword  in  their  hands.  A  spirit,  which  now 
seems  sanguinary  and  revengeful,  had,  it  is  not 
too  much  to  say,  its  proper  function  under  the 
Old  Testament,  and  was  not  only  natural,  but 
necessary,  if  that  small  nation  was  to  maintain 
itself  against  the  powerful  tribes  by  which  it 
was  hemmed  in  on  all  sides." — J.  F.  M.] 

Vers.  4-8.— Ver.  4.  Beautifies.  The  help 
which  God  vouchsafes  to  His  oppressed  people 
against  their  oppressors  is  not  merely  manifested 
to  the  world  as  deliverance  and  salvation  gene- 
rally, but  serves  also  as  an  ornament  and  honor 
to  that  people  themselves,  so  that,  coming  forth 
arrayed  in  it,  they  gain  for  it  recognition 
and  praise  (Is.  Iv.  5;  lx.  7,  9,  13;  lxi.  3,  11; 
lxii.  7;  comp.  Ps.  ciii.  5;  Is.  xlix.  18).  [Trans- 
late: He  beautifies  the  oppressed  with  salvation. 
J.  F.  M.]  Their  being  joyful  upon  their  beds 
(ver.  5)  is  probably  not.  a  silent  praise  in  their 
hearts  during  the  night,  comp.  Ps.  iv.  5  (Hup- 
feld), as  contrasted  with  the  loud  rejoicing  just 
mentioned.  It  stands  in  contrast  to  the  previous 
lamentation  (Hos.  vii.  14)  and  weeping  (Ps.  vi. 
7)  in  longings  after  a  better  time,  Is.  xxvi.  8 
(Hengstenberg,  Del.).  Ver.  8  recalls  the  hopes 
expressed  in  Is.  xlv.  14;  xlix.  7,  23;  lx.  3; 
comp.  Jer.  lii.  24  f. 

Ver.  9. — The  judgment  written  is  regarded 
by  most  as  that  written  in  the  "Book  of  the 
Law"  (Chald.,  Kimchi);  by  some  expositors  in 
the  s-ense  of  a  command,  with  special  reference 
to  the  judgment  ordered  to  be  executed  upon  the 
Canaanites  (Deut.  xxxii.  41  f.),  which  is  then 
taken  as  a  type  of  the  divine  judgments  gene- 
rally (Geier,  Amyrald,  Stier).  A  better  view  is 
that  of  those  who  view  it  as  a  divine  declaration 
and  promise  of  the  vengeance  which  God  will  in 
His  own  time  inflict  upon  the  enemies  of  His 
people,  with  special  reference  to  Deut.  xxzii. 
40  f.  (Hengstenberg).  But  the  best  view  is  that 
which  goes  beyond  the  Pentateuch,  and  not 
merely  adds  Is.  xlv.  14;  Ezek.  xxv.  14  (Del.), 
and  kindred  passages,  such  as  Ezek.  xxxviii. 
39;  Zech.  xiv.  (Kimchi),  but  understands  in  the 
expression  of  ver.  9  a.  the  judgments  registered  in 
the  Sacred  Books  generally,  and  thereby  legiti- 
mized for  Israel,  with  reference  to  prisoners  of 
war  and  vanquished  naiions,  including  state- 
ments concerning  actual  events,  Numb.  xxxi.  8; 


PSALM  CL. 


Deut.  xs.  13;  1  Sam.  xv.  8,  32,  33;  xvi.  8  f.;  1 
Kings  xx.  42  (Hitz.).  These  written  rules  of  jus- 
tice (Geier,  et  al.)  are  not  at  the  same  time  con- 
trasted to  the  promptings  of  carnal  passion  (Cal- 
vin). Some  explaiu  the  words  to  refer  to  a  de- 
cision firmly  established  in  the  divine  counsel, 
which  is  here  described  as  having  been  written 
down,  the  Psalmist  being  supposed  to  transfer  to 
the  counsels  of  God  the  custom  followed  in  courts 
of  justice  of  committing  the  decisions  to  writing, 
Is.  x.  1  (Grotius,  Clericus,  Venema,  Hupfeld). 
But  this  is  uuuatural.  [It  is  the  view  preferred 
by  Perowne,  who  refers  also  to  Is.  lxv.  0. — 
J.  F.  M.] 

The  last  clause  does  not  mean  that  God  is 
glory  for  the  saints  (Venema,  Hupfeld)  either  as 
Author  of  their  glory  or  as  Object  of  their  glori- 
fying. Nor  does  it  mean  that  this  honor  falls 
to  the  lot  of  all  the  saints  (Sept.,  J.  H.  Micbaelis), 
but  that  this,  namely,  the  subjection  of  the  world 
in  fulfilment  of  the  divine  judgments,  is  to  all 
saints  the  glory,  i.  e.  the  praise  and  honor  of 
God. 

nOMILETICAL    AND    PRACTICAL. 

The  Church  is  to  restrain  its  praise  of  God  as 
little  as  His  wonderful  deeds  towards  His  Church 
come  to  an  end. — God  gives  to  His  Church  one 
victory  after  another,  and  therefore  she  must 
ever  praise  Him  with  new  songs.  God  will  pre- 
serve against  all  her  foes  the  Church  which  He 
Las  founded;  but  she  must  yield  herself  up  to 
His  control. 

Starke:  The  old  song  of  the  law,  which  could 
only  condemn,  is  abolished  by  Christ:  with  the 
gospel  He  has  put  a  new  song  into  thy  mouth. 
Praise  Him  then  with  renewed  lips  and  heart. — 
Those  who  still  remain  in  the  old  birth  cannot 
have  the  new  song. — Earthly  victors  know  how 
to  boast  of  and  delight  in  thfdr  victories;  much 
greater  reason  have  the  children  of  God  to  do 
the  same. — What  more  lofty  or  glorious  could 
be  said  of  a  believer  than  that  God  takes  plea- 
sure in  him?  If  thou  wouldst  exchange  that  for 
the  whole  world,  what  would  it  help  thee? 
Thou  must  nevertheless  die. — Rejoice,  0  believ- 
ing soul,  in  thy  glory  with  God.  The  earthly 
glory  of  an  emperor,  king  or  prince  dies  with 
him.  But  salvation  and  glory  follow  thee  in 
heaven. — If  the  heart  is  full  of  the  knowledge 
of  God  and  Christ,  the  lips  will  overflow  with  it, 
and  no  idle  words  will  be  heard. — The  true 
means  of  the  conversion  of  unbelievers  are  not 


outward  force,  but  the  testimony  of  the  divine 
word  in  spirit  and  in  power. — Wage  a  good  war- 
fare against  thyself  above  all;  take  vengeance 
and  inflict  punishment  upon  the  heathenish  de- 
sires of  thy  heart;  strike  down  with  the  sword 
of  the  Spirit  what  contends  against  God  and  His 
honor. — Many  a  heart  is  dissatisfied  in  view  of 
the  glory  of  God's  children,  doubting  whit  nor 
it  has  a  share ;  but  thou  nearest  here  what  may 
delight  thee.  All  the  saints  shall  be  partakers 
of  the  same. — If  Christ's  victory  is  ours,  so  are 
also  Iiis  honor  and  glory;  for  we  are  His  saints 
and  the  sharers  of  His  mercy.  If  thou  dost 
Btand  in  the  faith,  thou  art  one  of  these. 

Diedrich:  Let  believers  be  joyful  and  confi- 
dent in  God:  but  let  them  expect  all  conflict  in 
the  world. — God's  people  are  the  royal  nation 
over  all  nations. — Taube:  The  new  salvation 
gives  a  new  heart,  and  a  new  heart  gives  a  new 
song. — The  time  will  come  when  all  who  once 
would  not,  from  the  heart,  bow  the  knee  before 
the  Lord,  must  bow  it  with  anguish.  And  the 
Lion  will  rend  those  who  would  not  follow  the 
Lamb. 

[Matt.  Henry:  We  must  sing  a  new  song, 
newly  composed  on  every  special  occasion;  sing 
uith  new  affections,  which  make  the  song  new, 
though  the  words  may  have  been  used  before, 
and  keeping  them  from  growing  threadbare. — 
When  God's  Israel  is  brought  to  a  quiet  settle- 
ment, let  them  enjoy  that  with  thankfulness  to 
God;  much  more  may  true  believers,  that  are 
entered  into  God's  rest,  and  find  repose  in  Jesus 
Christ,  sing  aloud  for  joy  of  that.  Upon  their 
sick  beds,  upon  their  death-beds,  let  them  sing 
the  praises  of  their  God. — Bp.  Horne:  From 
heaven  Christ  shall  return  to  beautify  the  meek 
with  salvation  and  to  place  on  the  heads  of  His 
true  disciples,  the  lowly,  patient  and  peaceable 
ones,  a  bright  and  incorruptible  crown.  There- 
fore are  the  saints  joyful  in  glory;  they  sing 
aloud  in  a  state  of  perfect  ease  and  security, 
resting  from  their  labors,  but  not  from  their 
hallelujahs. — Scott:  Christ  shall  clothe  the 
meek  with  the  robes  of  righteousness,  adorn 
them  with  the  graces  of  His  Spirit,  renew  them 
to  the  beauty  of  holiness,  and  cause  them  to 
bear  His  image,  reflect  His  glory,  and  rejoice 
in  His  felicity  forever. — Barnes:  It  should 
lead  us  to  shout.  Hallelujah .'  that  we  are  per- 
mitted to  be  employed  in  any  way,  however 
humble,  in  carrying  out  the  divine  plans,  or 
in  accomplishing  those  great  designs  which 
He  contemplates  towards  our  race. — J.  F.  M. 


PSALM  CL. 


1  Praise  ye  the  Lord. 

Praise  God  in  his  sanctuary: 

Praise  him  in  the  firmament  of  his  power. 

2  Praise  him  for  his  mighty  acts  : 

Praise  him  according  to  his  excellent  greatness. 


THE  FIFTH  BOOK  OF  PSALMS. 


Praise  him  with  the  sound  of  the  trumpet : 

Praise  him  with  the  psaltery  and  harp. 

Praise  him  with  the  timbrel  and  dance: 

Praise  him  with  stringed  instruments  and  organs. 

Praise  him  upon  the  loud  cymbals : 

Praise  him  upon  the  high  sounding  cymbals. 

Let  everything  that  hath  breath  praise  the  Lord. 

Praise  ye  the  Lord. 


EXEGETICAL  AND   CRITICAL. 

Contents  and  Composition. — The  Psalm  calls 
upon  all  the  living  to  praise  God  in  all  places  of 
His  worship,  with  all  the  accompaniments  of 
solemn  pomp  and  joy,  for  the  glory  of  His  deeds 
and  His  nature.  This  closing  Psalm  is  of  litur- 
gical character  throughout.  Nothing  is  known 
of  the  time  when  it  was  composed.  We  can 
hardly  believe  that  it  was  added  by  the  latest 
Collector  of  the  Psalter  to  form  the  conclusion 
(Hitzig).  For  it  sounds  too  fresh  and  unalloyed 
to  justify  the  opinion,  that  the  short  doxology 
closing  the  First  Book  (Ps.  xli.  14),  which  ap- 
pears enlarged  at  the  end  of  the  second  (Ps. 
(lxxii.  18-20),  and  is  also  found  at  the  close  of 
the  Third  (Ps.  lxxxix.  53)  and  Fourth  Books 
(Ps.  cvi.  48),  here  assumes  the  form  of  an  entire 
Psalm,  taking  the  place  of  a  final  doxology.  It 
is  supposed  by  Delitzseh  that  the  tenfold  exhor- 
tation enclosed  by  two  Hallelujahs,  and  in  the 
same  form  of  words,  while  in  ver.  6  another 
form  is  adopted,  is  connected  with  the  number 
ten,  as  the  number  of  conclusion,  exclusion, 
completion,  and  exhausted  possibility.  This 
might  be  more  easily  established  than  the  at- 
tempt to  gain  a  connection  with  the  number  ten 
by  making  "praise"  in  ver.  6  one  of  the  in- 
struments, and  thus  obtaining  ten  instruments 
(Amyrald,  Hengst.).  The  thirteen-fold  occur- 
rence of  the  word  11TI  has  been  artificially  con- 
nected with  the  thirteen  divine  attributes  (Kim- 
chi),  reckoned  by  the  Synagogue  after  Ex. 
xxxiv.  6  f.    It  is  uncertain,  at  all  events,  whether 

the  form  1/771,  which  appears  on  the  twelfth  oc- 
casion, and  the  three-fold  Jah,  betray  design, 
and  have  a  symbolical  meaning.  In  either  case 
a  division  into  three  strophes  cannot  be  grounded 
upon  this  (Hengstenberg). 

Ver.  1.  Sanctuary. — Hitzig  renders :  in  His 
holiness,  i.  e.,  unapproachableness.  But,  on  ac- 
count of  the  parallelism  it  is  best  to  assume  the 
local  designation.  This,  however,  is  not  to  be 
understood  attributively  of  God  as  the  heavenly 
object  of  praise  (Delitzsch),  but  of  the  earthly 
sanctuary,  corresponding  to  the  rakia  stretched 
out  by  God's  power  and  giving  testimony  con- 
cerning Him  (Ps.  lxviii.  35).  Earthly  and  hea- 
venly places  of  dwelling  and  worship  are  men- 
tioned together,  as  in  1  Kings  viii.  39  f.;  43  f.; 
49  f.;  Ps.  xi.  4,  to  indicate  universality.  On  the 
instruments,  see  Introd.  §11. 

[Vers.  4-6.  Translate  the  hist  word  of  ver.  4: 
pipe.  Hengstenberg:  "In  ver.  4  the  pipe,  as  a 
wind  instrument,  forms  a  Contrast  to  the  stringed 
instruments.     There  is  no  trace  elsewhere  of  the 


pipe  being  used  in  the  public  worship  of  God; 
the  only  instruments  in  use  for  blowing  upon 
were  trumpets.  Beyond  doubt  the  pipe,  which 
did  not  belong  otherwise  to  the  temple  service, 
was  brought  into  requisition  here,  only  because 
the  feast  had,  at  the  same  time,  the  character  of 
a  popular  rejoicing.  In  like  manner,  also,  tim- 
brels and  dances."  The  last  verse  is  generally 
supposed  to  refer  to  the  living  voice  of  man  in 
contrast  to  the  dead  instruments.  Alexander, 
who  translates:  Let  all  breath,  etc.,  sees  a  fur- 
ther gradation :  "  The  very  ambiguity  of  all 
breath  gives  an  extraordinary  richness  of  mean- 
ing to  the  closing  sentence.  From  the  simple 
idea  of  wind-instruments  mentioned  in  the  con- 
text, it  leads  us  by  a  beautiful  transition  to  that 
of  vocal,  articulate,  intelligent  praise,  uttered 
by  the  breath  of  living  men,  as  distinguished 
from  mere  lifeless  instruments.  Then,  lastly, 
by  a  natural  association,  we  ascend  to  the  idea 
expressed  in  the  common  version,  everything  that 
hath  breath,  not  merely  all  that  lives,  but  all  that 
has  a  voice  to  praise  God.  There  is  nothing  in 
the  Psalter  more  majestic  or  more  beautiful  than 
this  brief,  but  most  significant  finale,  in  which 
solemnity  of  tone  predominates,  without,  how- 
ever, in  the  least  disturbing  the  exhilaration 
which  the  close  of  the  Psalter  seems  intended 
to  produce,  as  if  in  emblematical  allusion  to 
the  triumph  which  awaits  the  Church  and  all 
its  members,  when,  through  much  tribulation, 
they  shall  enter  into  rest." — J.  F.  M.] 

HOMILETICAL  AND   PRACTICAL. 

Not  only  the  Psalter,  but  the  life  of  believers 
and  the  history  of  the  Church,  Bhould  conclude 
with  Hallelujah,  and  celebrate  their  complete- 
ness in  God  with  the  praise  of  His  glory. — All 
creatures  should  join  their  voices  to  the  praise 
of  God;  but  the  members  of  His  Church  should 
lead  the  choir. 

Starke:  With  regard  to  God's  praise,  true 
Christians  make,  as  it  were,  a  circle  whose  be- 
ginning, middle,  and  end  are  hallelujah. — Our 
churches  should  be  houses  of  praise  and  thanks- 
giving, in  which  we  assemble  to  praise  God  for 
His  blessings. — Every  believing  soul  is  God's 
sanctuary,  wherein  He  should  be  praised. — 
Since,  0  soul,  thou  hast  so  many  and  great  rea- 
sons to  praise  God,  do  not  become  weary  of  it! 
How  many  things  are  still  forgotten!  If  thou 
dost  consider  well,  thou  hast  scarcely  begun  to 
praise. — He  who  will  review  only  his  own  life 
will  discover  so  many  of  God's  deeds  that  he 
will  not  be  able  to  thank  Him  sufficiently  through 
eternity. — God  displays  His  glory  both  in  the 
deliverance  of  the  pious  and  the  punishment  of 


PSALM  CL. 


G79 


the  wicked  ;  for  both  praise  and  honor  are  due. 
— Avoid  the  abuse  of  music,  and  check  it  as  far 
as  possible  in  others.  Many  have  played  and 
piped  themselves  to  hell.  Do  not  be  ensnared 
by  it. — The  finest  music  before  God  is  the  har- 
monious praise  and  glorifying  of  God  by  the 
soul  united  in  all  its  powers,  with  all  the  senses 
and  all  the  members.  As  many  instruments  in 
a  musical  performance  make  a  single  harmony, 
so  there  is  produced  a  spiritual  harmony,  when 
the  various  gifts  of  the  Holy  Spirit  are  directed 
by  the  members  of  Christ  to  one  end. — If  it 
grieves  you  that  your  praise  is  so  weak,  remem- 
ber: let  everything  that  hath  breath  praise  the 
Lord,  and  there  must  be  many  weak  ones  in 
such  a  host.  But  they  praise  their  God,  and 
you  are  joining  with  them. — If  you  cannot  suc- 
ceed with  strong  cries  and  loud  notes,  only  keep 
breathing  forth  to  God  the  desires  of  your  heart, 
and  this  will  be  acceptable  to  Him:  He  is  still 
praised  by  you. — In  heaven  alone  will  God's 
praise  rightly  sound  forth;  everything  will 
there  have  a  better  sound.  What  we  shall  know 
better,  we  shall  be  able  to  praise  better.  In 
God's  praise,  the  end  must  be  as  the  beginning, 
that  is,  it  must  continue  without  end.  Thy 
praise,  0  God,  shall  also  be  forever  in  my  mouth. 
Amen.     Hallelujah! 

[Matt.  Henry:  It  is  a  comfort  to  us,  when 
we  find  we  praise  God  so  poorly,  that  it  is  done 
bo  well  in  heaven. — Be  not  afraid  of  saying  too 


much  in  the  praises  of  God,  as  we  often  do  in 
praising  great  and  good  men.  Deus  non  patitur 
hi/perbolen. — The  best  music  in  God's  ears  is  de- 
vout and  pious  affections.  Non  musica  chordula 
sed  cor.  The  New  Testament  concert,  instead 
of  this,  is  with  one  mind  and  one  mouth  to  glo- 
rify God. — Let  every  one  that  breathes  forth  to 
God  in  prayer,  finding  the  benefit  of  that, 
breathe  forth  His  praises  too.  Having  breath, 
let  the  praises  of  God  perfume  our  breath;  let 
us  be  in  this  work  as  in  our  element;  let  it  be 
to  us  as  the  air  we  breathe,  and  which  we  could 
not  do  without.  Having  our  breath  in  our  nos- 
trils, let  us  consider  that  it  is  still  going  forth, 
and  will  shortly  go  and  not  return.  Since, 
therefore,  we  must  shortly  breathe  our  last, 
while  we  have  breath  let  us  praise  the  Lord, 
and  then  we  shall  breathe  our  last  with  comfort; 
and  when  death  runs  us  out  of  breath,  we  shall 
remove  to  a  better  state  to  breathe  God's  praises 
in  a  freer,  better  air. — The  nearer  good  Chris- 
tians come  to  their  end,  the  fuller  they  should 
be  of  the  praises  of  God. — Hallelujah  is  the 
word  there,  Rev.  xix.  1,  3.  Let  us  therefore 
echo  to  it  now,  as  those  that  hope  to  join  in  it 
shortly. — Bp.  Horne  :  If  the  worshippers  of 
Baal  join  in  a  chorus  to  celebrate  the  praises  of 
their  idol,  the  servants  of  Jehovah  should  drown 
it  by  one  that  is  stronger  and  more  powerful, 
in  praise  of  Him  who  made  heaven  and  earth. — 
J.  E.  M.J 


NEW  VERSION  OF  THE  PSALMS, 


"WITH 


BRIEF  ANNOTATIONS, 


BY 


Rev.  THOMAS  J.  CONANT,  D.D. 


PSALMS. 


FIRST  BOOK. 

PSALMS    I.— XL  I. 


PSALM   I. 


1  Happy  the  man, 

who  walketh  not  in  the  counsel  of  the  wicked, 
nor  standeth  in  the  way  of  sinners, 
nor  sitteth  in  the  seat  of  scoffers  ; 

2  but  in  the. law  of  Jehovah  is  his  delight, 

and  in  his  law  doth  he  meditate  day  and  night. 

3  And  he  shall  be  as  a  tree  planted  by  the  water-courses, 
that  yieldeth  its  fruit  in  its  season ; 

and  his  leaf  shall  not  wither, 

and  whatsoever  he  doeth  shall  prosper. 

4  Not  so  are  the  wicked, 

but  as  the  chaff  which  the  wind  driveth  away. 

5  Therefore  the  wicked  shall  not  stand  in  the  judgment, 
nor  sinners  in  the  congregation  of  the  righteous. 

6  For  Jehovah  knoweth  the  way  of  the  righteous ; 
but  the  way  of  the  wicked  shall  perish. 

Ver.  3.     Or,  he  will  cause  to  prosper. 

Ver.  1.  Happy  the  man.  ,1i!'X,  with  a  genitive  following,  as  here  (beaiitudines  illius  viri),  or  with  a  suff.,  as  in  Ps. 
cxxxvii.  8  VTt^N)  Ps.  cxxviii.  2  "J'Vi^X  (Bottcher,  §  679,  1,  d,  He.il  ihm,  He.il  dir),  has  the  nature  and  force  of  an  inter- 
jection (see  lexs.  of  Gesenius  and  Fuerst;  Ewald,  Lehrb.  |258,  c.  Ausrufurird,  Heill).  Alexander  :  "  Happy  the  man  who 
walks  not,"  etc.    It  is  clearly  distinguished  from  "1113  (blessed),  of  which  it  is  the  consequence.    It  occurs  in  forty-two 

passages,  and  in  tho  A.  V.  is  rendered  happy  in  fourteen  of  them,  and  blessed  in  twenty-seven,  the  two  renderings  being 
used  interchangeably  where  the  connection  is  the  same;  as  in  Pss.  cxii.  1,  cxxviii.  1,  "blessed  is  the  man  that  feareth  the 
Lord,"  and  Prov.  xxviii.  U,  "  happy  ta  the  man  that  fearetb  always  ;"  Prov.  xxix.  IS,  "  he  that  keepeth  the  law,  happy  is 
lie,"  and  Prov.  viii.  32,  "  blessed  are  they  that  keep  my  ways,"  Ps.  cxix.  2,  "  blessed  are  they  that  keep  his  testimonies." 

The  idea  is,  in  all  these  passages,  that  the  lot  of  such  is  a  happy  one ;  a  sense  of  the  word  authorized  by  the  best  English 
usage*  Thus,  in  the  common  English  version  |  1  Oor.  vIL  10),  it  is  said  of  the  Christian  widow  who  remains  unmarried, 
"  she  is  happier  if  she  so  abide," — that  is,  her  lot  is  religiously  a  happier  one.     So  in  those  beautiful  lines  of  Cowper: 

"  Happy  who  walks  with  TTim  !     Whom  what  he  finds 
Of  flavor  or  of  scent  in  fruit  or  flower, 
Or  what  he  views  of  beautiful  or  grand, 
******** 

Prompts  with  remembrance  of  a  present  God." 
Ver.  3.  Tho  intrans.  use  of  rv  lit \  condemned  by  Moll,  is  recognized  by  Gesenttjs  and  Fctrst,  in  Judges  xviii.  5 ; 
1KI.  xxil.  12,15;  IChron.  xxii.  13;  .Tor.  ii.  37  ;  though,  strictly  speaking,  the  Hebrew  thero  conceived  the  thought  causa- 
lively  (make  prosperous  =  do  prosperously)  which  we  conceive  and  express  intransitively  (Ges.  Gr.,  §53,  2, 2d  paragraph). 
The  difference  is  only  in  form;  unless,  which  will  hardly  be  claimed,  there  is  here  a  change  of  subject  in  the  principal  and 
subordinate  clauses  of  the  same  proposition.  For  the  intrans.  sense  are  De  Wette.  (WtdaUeS  was  er'thut  gelingt  ihm),  Ewald 
and  Olshauskx,  (unti  alhs  was  er  that  aelinqt),  K  \mphuw.n.  hind  attes  was  er  thut  win!  vooM  gtroOun);  for  the  causative 
sense,  IIupfeld,  (wird  er  glucklich  durchfilhren),  Hitziq,  (vollfiihrt  er  glQcklich),  Delitzsch,  (fdhrt  er  hindurch),  Alexander, 
(he  shall  make  to  prosper). 

*  It  corresponds  with  Moll's  rendering,  selig,  as  well  defined  in  Sander's  WSrterbveh  der  Deutschrn  Sprache:  in  einrm 
Zustand  sich  befindend,  wo  der  Geist  in  voller  gatuer  B<  friedigung  zu  wonnevollem  WohlgcfUhl  und  Gliick  7iichts  weiter  be- 
darf. 

683 


684  FIRST  BOOK  OF  PSALMS. 


PSALM  II. 

1  Why  do  the  heathen  rage, 

and  peoples  imagine  a  vain  thing  ? 

2  The  kings  of  the  earth  set  themselves, 
and  rulers  take  counsel  together, 

against  Jehovah,  and  against  his  Anointed. 

3  "  Let  us  break  their  bauds  asunder, 
and  cast  away  their  cords  from  us." 

4  He  that  sitteth  in  the  heavens  will  laugh; 
the  Lord  will  deride  them. 

5  Then  will  he  speak  to  them  in  his  anger, 

and  will  confound  them  in  his  hot  displeasure. 

6  "  Yet  it  is  I  that  have  anointed  my  king, 
on  Zion,  my  holy  mount." 

7  "  I  will  declare  the  decree. 

Jehovah  said  to  me,  Thou  art  my  Son ; 
I  this  day  have  begotten  thee. 

8  Ask  of  me, 

and  I  will  give  the  heathen  for  thine  inheritance, 
and  the  ends  of  the  earth  for  thy  possession. 

9  Thou  shalt  break  them  with  a  rod  of  iron ; 

thou  shalt  dash  them  in  pieces  like  a  potter's  vessel." 

10  Now  then,  ye  kings,  be  wise ; 
be  warned,  ye  judges  of  the  earth. 

11  Serve  Jehovah  with  fear ; 
and  rejoice  with  trembling. 

12  Kiss  the  Son,  lest  he  be  angry  and  ye  perish  in  the  way ; 
for  quickly  will  his  anger  burn. 

Happy  all  who  put  their  trust  in  him ! 

Ver.  6.     Moll,  have  installed. 
Ver.  9.     Or,  with  a  sceptre  of  iron. 

Ver.  1.  De  Wettb,  Ewald,  Olshausen,  take  vers.  1  and  2  as  a  question,  both  depending  on  the  interrogation  i"ID7,  the 
influence  of  which  extends  on  (as  Olsh.  well  expresses  it*)  to  ver.  2.  Hupfeld  admits  this  to  be  the  construction  usually 
and  naturally  adopted ;  but  preters  to  close  the  question  with  a  of  ver.  1,  the  description  commencing  with  b.  Against 
this  the  initial  Vav  of  6,  and  the  parallelism,  are  decisive  objections;  while  the  grounds  for  and  against  his  construction 
are,  as  stated  by  himself,  pretty  evenly  balanced.  With  more  reason.  Lkngerke,  Hengstenberg,  Hitzig,  Delitzscu,  Kamp- 
hausen,  Perowne,  Moll,  close  the  question  with  ver.  1,  taking  ver.  2  affirmatively,  as  in  the  A.  V.  Though  I  think  this 
questionable.  I  adopt  it  here  as  admissible,  in  accordance  with  Moll's  comment. 

The  relation  of  the  two  tenses  here  is  very  simple  in  the  Hebrew  coucaption  of  them,  representing  the  act,  or  course 
of  action,  as  already  begun,  and  not  completed  but  continuing  on.f  Our  Present  is  the  nearest  expression  we  can  give  to 
each,  without  misrepresenting  their  true  relation. 

Ver.  6.  Have  anointed.  Syj.i.  e^pto-a,  and  Targ.  *jT3"V  So  Gesenius  (Thes.  and  Lex.),  De  Wf.tte,  Ewald  (Umbreit, 
Bertheau,  on  Prov.  viii.  23,  and  others  cited  in  the  writer's  note  on  the  passage).  The  analogy  of  the  related  form  "|1D  is 
in  point,  though  not  (as  objected  by  Hupfei.d)  used  of  official  anointing.* — Others,  I  have  constituted,  or  /  have 
installed  (Syr.,  Sept.  and   Vulg.,  with  the  pointing  'pJDJi  KaTccrrdB-ny,  constilutus  sum).    The  case  may  not  bo  as  bad  as 

represented  by  Olshausen  (die  Sache  I'dsst  sich  nicht  mehr  mit  Sicherheit  entscheideri),  though  the  reasons  for  this  last  render- 
ing seem  hopelessly  divergent.  The  ground  meaning,  to  pour  out,  is  applied  in  various  senses.  Fuerst  (Lex.),  "to  consecrate, 
to  install,  with  the  offering  [pouring  out]  of  a  libation.  Hengstenberg  (after  Gussett),  to  form,  to  bring  into  being  (from  the 
idea  of  casting,  founding,  by  pouring  out  into  a  mould);  hence,  I  have  formed  mi)  king,  have  constituted  him.  Alexander, 
"  1  have  constituted,  or  created,  with  allusion  in  the  Hebrew  to  the  casting  of  an  image."  Lengerke,  in  a  more  general  sense, 
1  have  formed  my  king,  with  reference  to  the  sculptured  work  of  the  artist.  Hupfeld  (1st  ed.),  from  the  pouring  out  of  a 
libation  for  confirming  a  covenant  or  compact,  to  constitute  by  a  covenant  (omitted  in  the  2d  ed.,  and  shown  by  bis  editor, 
Riehm,  to  be  quite  inapplicable  to  a  person).  According  to  Delitzsch,  Kiehm.  Moll,  Perowne  (after  Bottcher),  the  idea 
of  pouring  out,  as  of  metals  poured  out  in  a  state  of  fusion  and  forming  a  broad  and  firm  basis,  passes  over  into  the  sense 
of  setting  fast,  establishing  ;  hence,  /  have  constituted  (Perowne,  1  have  net)  my  ldng.\  But  neither  of  these  senses  inheres 
in  the  verb  itself;  and  the  older  view  suggests  the  easier  transition  from  the  ground  idea. — Delitzsch  even  proposes,  as 
an  analogous  transition,  the  passing  over  of  fundere  into  fundare!  , 

Ver.  7.    I  will  declare.    The  energic  form  merely  makes  the  expression  more  emphatic. — Till/'.     "  In  a  closed  (and 

sharpened)  syllable,  which  loses  the  tone,  a  is  at  times  attenuated  into  t,  e.  g  ...  VHT,  I  have  begotten,  TpT?\  I  have  be- 

•  :  -t  '     •  :  • : 

gotten  thee  "  (Gesentus   Oram.  $  27,  Rom.  3 ;  compare  ?  44,  Rem.  2.  "  such  forms  must  n  t  be  considered  verbs  middle  E.") 

Ver.  8.     Inheritance.    Not  merely  a  "  possession,"  but  one  bequeathed  or  bestowed  by  gift. 

Ver.  12.     "O-    Archaic  (an  old  Phoenician  form)  and  poetic. 

*  Dt  Einfluss  des  710  7,  ver.  1,  dauert  fort. 

t  "The  past  tense  (why  have  they  raged?)  refers  to  the  commotion  as  already  begun,  while  the  future  in  the  next  clause 
expresses  its  continuance  "  (Alexander). 

J  Gussett's  objection  to  the  gram,  constr.  (Comment.  Ling.  TIebr.  "\01>  I  think  is  answered  in  my  note  on  Prov.  viii.  23, 
2d  paragraph ;  and  the  objection  of  Lengerke  and  others,  that  David  "  was  not  anointed  on  Zion,"  in  the  3d  paragraph  of 
that  note. 

?  Kodiger  (Appendix  to  the  Thes.  of  Gesenius,  p.  100) :  "]03,  Ps.  ii.  6,  non  est  "  unxit "  (regem),  sed  constiluit  .... 
Eodemque  referendum  Niph.  Prov.  viii.  23.  ' 


PSALM  IV.  C85 


PSALM    III. 

A  Psalm  of  David,  when  he  fled  from  Absalom  his  son. 

1  Jehovah,  how  many  are  my  foes ! 
Many  are  rising  up  against  me. 

2  Many  are  saying  of  my  soul, 

there  is  no  salvation  for  him  in  God.     (Pause.) 

3  But  thou,  Jehovah,  art  a  shield  about  me, 
my  glory,  and  he  that  lifteth  up  my  head. 

4  With  my  voice  I  cry  unto  Jehovah, 

and  he  hcareth  me  from  his  holy  mount.     {Pause.') 

5  I  have  laid  me  down,  and  slept; 

I  have  awaked  ;  for  Jehovah  sustaineth  me. 

6  I  will  not  be  afraid  of  ten  thousands  of  people, 

who  have  arrayed  themselves  against  me  round  about. 

7  Arise,  Jehovah  ;  save  me,  my  God ; 

for  thou  hast  smitten  all  my  enemies  on  the  cheek  bone ; 
the  teeth  of  the  wicked  thou  hast  broken. 

8  The  salvation  is  of  Jehovah. 

Thy  blessing  be  upon  thy  people !     (Pause.) 

Ver.  '■'•■ — Pause:  the  most  probable  meaning  of  the  difficult  BCeb.  word,  directing  the  suspension  of  the  vocal  singing  while 
the  mnaic  of  instruments  was  contiaued  (Sept.  StayfiaXixa).  and  indicating  a  pause  of  thought  after  a  sentiment  of  special 
Interest  and  significance;  hence  u.s.-d  even  at  the  close  ofa  Psalm  (Pss.  iii.,  ix.,  xxix).  For  other  views,  see  \  12  of  the  In- 
troduction. 

Y.r.  I.— With  my  voice:  i.  e.  aloud,  audibly  (Moll,  laut).    Quite  needlessly,  the  supplemental  idea  of  full,  with  my  whole 

strength  of  voice,  is  assumed  by  some  (Gesonius,  Lex.,  7lp,  "with  my  full  voice").  An  uttered  emotion  is  meant,  in  dis- 
tinction from  the  unspoken  feeling  of  the  heart  which  silently  cries  to  God;  an  emotion  so  strong  and  irrepressible,  that  it 
cries  "nt  for  help. 

Ver.  7. — Hast  smitten:  in  past  times  and  former  seasons  of  peril. 


PSALM    IV. 

To  the  chief  Musician.      With  stringed  instruments.     A  Psalm  of  David. 

1  "When  I  call,  answer  thou  me,  my  righteous  God ! 
In  the  distress  thou  didst  give  me  enlargement; 

be  gracious  to  me  and  hear  my  prayer. 

2  Sons  of  men,  how  long  shall  my  glory  be  for  shame, 
how  long  will  ye  love  vanity,  seek  a  lie?     (  t'ause.) 

3  But  know  that  Jehovah  hath  set  apart  his  Beloved; 
Jehovah  will  hear  when  I  call  to  him. 

4  Stand  in  awe,  and  do  not  sin  ; 
commune  with  your  heart  upon  your  bed, 
and  be  still.     (Pause.) 

5  Offer  sacrifices  of  righteousness, 
and  put  your  trust  in  Jehovah. 

6  Many  are  saying,  Who  will  cause  us  to  see  good? 
Lift  upon  us  the  light  of  thy  countenance,  O  Jehovah  ! 

7  Thou  hast  put  gladness  in  my  heart, 

more  than  in  the  time  when  their  corn  and  their  new  wine  increased. 

8  In  peace  will  I  both  lay  me  down  and  sleep; 
for  thou  Jehovah,  alone, 

wilt  make  me  dwell  in  safety. 

Ver.  -l.—  M>i  qlnry :  as  in  Ps.  iii.  8.—  For  shame  :  for  an  object  of  coutempt  and  scorn  In  the  person  ofhis  representative. 

Ver.  ;i. —  1 1, till  art  apart :  distinguishing  him  from  all  others.  OompaTe  the  use  of  the  verb  in  Ex,  xxxiii.  16;  viii.  -~ ; 
ix.  4;  xi.  11.— Beloved:  TDn  "  from  T  OH,  love  to  God  or  man,  mi  :   >  an  object  of  the  divine  mercy  or  one 

actuated  by  religious  love.  .  .  .  The  predominant  idea  seems  to  be  the  passive  one  »  AuSxahder).  i-  a  difficult  word  to  ex- 
press fully  in  English  IIupfei.d  and  VIoll,  happily,  Begnadeten.— His  beloved:  Y7,  periphrastic  expression  of  the  genitive 
(Gesexiv-,  yram.  \  115,  -).    Ds  Witt-:  (correctly  ;is  to  the  constru  :tioa  .  seinrn  /'  ».    With  less  signifi- 

cance, HUPFBLD,  UOLL  and  others,  /,  u  chosen— for  himself,  "for  his  own  Bervice,  the  execution  of  bis  own  plans,  and  thu 
promotion  of  his  own  honor"  [ALBXANDER).     QesbNIUI  (Thes.,  vol.  i.,  p.  502),  pius  in  eum  (brum). 


686  FIEST  BOOK  OF  PSALMS. 


PSALM  V. 
To  the  chief  Musician.     To  the  music  of  wind-instruments.     A  Psalm  of  David. 

1  Give  ear  to  my  words,  O  Jehovah ; 
consider  my  complaint. 

2  Attend  to  the  voice  of  my  cry,  my  King  and  my  God ; 
for  to  thee  will  I  pray. 

8       Jehovah,  in  the  morning  shalt  thou  hear  my  voice  ; 

in  the  morning  will  I  direct  [my  prayer]  to  thee,  and  will  watch. 

4  For  thou  art  not  a  God  that  hath  pleasure  in  wickedness ; 
evil  shall  not  dwell  with  thee. 

5  The  proud  shall  not  stand  in  thy  sight; 
thou  hatest  all  workers  of  iniquity. 

6  Thou  wilt  destroy  them  that  speak  falsehood ; 
Jehovah  will  abhor  the  bloody  and  deceitful  man. 

7  But  I,  in  the  abundance  of  thy  kindness  will  I  come  into  thy  house ; 
I  will  worship  toward  thy  holy  temple,  in  thy  fear. 

8  Jehovah,  lead  me  in  thy  righteousness  because  of  my  enemies ; 
make  plain  thy  way  before  me. 

9  For  there  is  nothing  certain  in  their  mouth ; 
their  inward  part  is  corruption ; 

their  throat  is  an  opened  sepulchre ; 
they  make  smooth  their  tongue. 

10  Let  them  bear  their  guilt,  0  God ! 
They  shall  fall  by  their  own  counsels. 

In  the  multitude  of  their  transgressions  thrust  them  out ; 
for  they  have  rebelled  against  thee. 

11  But  all  that  trust  in  thee  shall  rejoice ; 

they  shall  ever  shout  for  joy,  and  thou  wilt  defend  them ; 
and  they  that  love  thy  name  shall  be  joyful  in  thee. 

12  For  thou,  Jehovah,  wilt  bless  the  righteous  ; 

with  favor,  as  with  a  shield,  wilt  thou  encompass  him. 

yer.  5.— The  proud.  So  Gesenius  and  Fuerst;  and  so  the  Hebrew  word  may  well  be  rendered  in  Ps.  lxxv.  4,  though 
the  rendering,  fools,  is  pertinent  there,  and  still  more  so  in  Ps.  lxxiii.  3.  "  The  idea  of  boasting  and  pride  is  connected,  in 
tbe  mind  of  the  sacred  writers,  with  that  of  folly "  (Gesenius,  lex.).  By  Ewald,  Hupfeld,  Moll,  the  word  is  rendered 
fools.  Hupfeld  fails  to  show  that  the  former  sense  is  inapplicable  here  ;  and  his  dednction  of  the  senses,  to  sound,  to  call, 
to  glory,  to  boast,  and  to  be  bright,  to  shine,  from  the  assumed  ground  meaning,  to  be  empty,  is  not  logical. 

yer_  9. — Properly,  in  his  mouth:  i.  e.  in  the  mouth  of  each  of  them  ;  an  enallage  numeri  not  unfrequent,  especially  in 
poetry,  as  remarked  by  II dpfeld. — Corruption  (Gesenius,  Fcerst).  Moll,  an  abyss  {Abgrund).  So  Hupfeld;  and  iu  his 
notes,  destruction  ( Verderben) ;  a  sense  less  pertinent  in  this  connection. 


PSALM  VI. 

To  the  chief  Musician.      With  stringed  instruments,  upon  the  eighth.     A  Psalm  of  David. 

Jehovah,  do  not  in  thine  anger  rebuke  me, 
and  do  not  in  thy  hot  displeasure  correct  me. 
Be  gracious  to  me,  Jehovah,  for  I  waste  away; 
heal  me,  Jehovah,  for  my  bones  are  shaken. 
And  my  soul  is  sorely  shaken ; 
and  thou,  Jehovah — how  long ! 
Return,  O  Jehovah,  deliver  my  soul ; 
save  me,  for  thy  mercy's  sake. 
For  in  death  there  is  no  remembrance  of  thee; 
in  the  underworld  who  will  give  thee  thanks ! 


PSALM  VII.  687 


6  I  am  wearied  with  my  groaning  ; 

all  the  night  I  make  my  couch  to  swim, 
with  tears  I  cause  my  bed  to  flow. 

7  Mine  eye  is  wasted  with  grief, 

is  grown  old  because  of  all  my  adversaries. 

8  Depart  from  me  all  ye  workers  of  iniquity  ; 
for  Jehovah  hath  heard  the  voice  of  my  weeping. 

9  Jehovah  hath  heard  my  supplication; 
Jehovah  will  receive  my  prayer. 

10  All  my  enemies  shall  be  ashamed,  and  sorely  dismayed  ; 
they  shall  turn  back,  shall  be  ashamed,  suddenly. 

Ver.  5. — Give  thanks.  Many,  as  Ewald,  Moll,  prefer  the  other  sense  of  the  verb,  to  sing  praise  (lobsingeri).  This  is  not 
inappropriate.  But  the  object  of  thought  in  the  writer's  mind,  namely,  mercies  sought  and  anticipated,  more  naturally 
suggests  the  sense  of  thanksgiving;  and  the  idea  is,  how  is  this  possible  in  the  grave?  Hupfeld  (in  his  notes)  to  offer 
praise,  or,  to  thank  (Lob  darbringen,  oiler,  danfo'n). 

These  words  are  to  be  taken  in  a  qualified  sense,  as  is  evident  from  comparison  with  Pss.  xvi.  11,  xvii.  15,  xlix.  14, 16, 
and  other  clear  views  of  the  ultimate  future,  both  of  the  righteous  and  the  wicked. 


PSALM  VII. 

A  plaintive  song  of  David,  which  he  sang  to  Jehovah  concerning  the  words  of  Cush,  a  Benjamite. 

1  Jehovah,  my  God,  in  thee  I  put  my  trust ; 
save  me  from  all  my  persecutors,  and  deliver  me ; 

2  lest  he  tear  my  soul,  like  a  lion, 

rending  in  pieces,  and  there  be  no  deliverer ! 

3  Jehovah,  my  God,  if  I  have  done  this, 
if  there  is  iniquity  in  my  hands  ; 

4  if  I  have  requited  with  evil  him  that  was  at  peace  with  me, — 
yea,  I  have  delivered  him  that  without  cause  oppressed  me ; — 

5  then  let  the  enemy  pursue  my  soul,  and  overtake  it, 
and  tread  down  my  life  to  the  earth, 

and  lay  my  honor  in  the  dust.     (Pause.) 

6  Arise,  O  Jehovah,  in  thine  anger  ; 

raise  thyself  up  amid  the  wrath  of  my  adversaries, 
and  awake  for  me;  thou  hast  commanded  judgment. 

7  And  let  the  assembly  of  the  peoples  encompass  thee  round, 
and  return  to  the  place  on  high,  above  them. 

8  Jehovah  will  judge  the  nations ; 
judge  me,  O  Jehovah, 

according  to  my  righteousness,  and  according  to  my  integrity  within  me. 

9  Let  now  the  evil  of  the  wicked  come  to  an  end  ; 
and  thou  wilt  establish  the  just, 

even  trying  the  hearts  and  reins, 
righteous  God ! 

10  My  shield  is  with  God, 

who  saveth  the  upright  in  heart. 

11  God  is  a  righteous  judge; 
and  God  is  angry  every  day. 

12  If  one  turn  not,  he  will  whet  his  sword ; 
his  bow  he  hath  bent,  and  made  it  ready, 

13  and  hath  aimed  at  him  weapons  of  death; 
his  arrows  he  will  make  burning  ones. 

14  Behold,  he  will  travail  with  iniquity, 

and  conceive  mischief,  and  bring  forth  falsehood. 


688  FIRST  BOOK  OF  PSALMS. 

15  He  digged  a  pit,  and  hollowed  it  out, 
and  fell  into  the  ditch  he  made. 

16  His  mischief  will  return  upon  his  own  head, 
and  upon  his  crown  will  his  violence  descend. 

17  I  will  praise  Jehovah,  according  to  his  righteousness, 
And  will  sing  praise  to  the  name  of  Jehovah  Most  High. 

Ver.  4.  Tea,  I  have  delivered  (1  Sam.  xxiv.  4-7;  xxvi.  8-12). — Moll  :  and  have  plundered  him  who  was  my  oppressor 
without  cause.  A  marked  anticlimax;  for,  as  remarked  by  Hupfeld,  a  universally  recognized  wrong  done  to  a  friend,  in 
the  first  member,  is  followed  in  the  second  by  a  justifiable  retaliation  for  unprovoked  oppression,  which  was  no  wrong,  and 
the  charge  would  be  no  injurious  slander,  lie  translates,  errcttete  ich  dock,  and  examines  and  refutes  other  renderings, 
showing  that  this  is  the  only  admissible  one. 

Ver.  8.  Within  me.  See  references  in  Gesenius,  Lex,  *7^,)  3,  e.  Moll  :  [let  it  come]  upon  me  (Hupfeld,  es  Icomme  auf 
mich  ;  Ewald,  mir  geschehe) ;  an  ellipsis  not  justified,  as  well  remarked  by  Riehm  (2d  ed.  of  Uupfeld)  by  such  references  as 
Gen.  xvi.  5 ;  xxvii.  13. 


PSALM  VIII. 

To  the  chief  Musician.     On  the  Gittith.     A  Psalm  of  David. 

1  Jehovah,  our  Lord, 

how  excellent  is  thy  name  in  all  the  earth, 
thou  whose  glory  is  set  upon  the  heavens ! 

2  Out  of  the  mouth  of  children  and  nurslings  hast  thou  founded  strength, 
because  of  thine  adversaries, 

to  silence  the  enemy  and  the  revenger. 

3  When  I  behold  thy  heavens,  the  work  of  thy  fingers, 
moon  and  stars  which  thou  hast  ordained ; 

4  what  is  man,  that  thou  shouldst  be  mindful  of  him, 
and  a  son  of  man,  that  thou  shouldst  visit  him  ; 

5  and  shouldst  make  him  little  lower  than  angels, 
and  shouldst  crown  him  with  glory  and  honor  ; 

6  shouldst  give  him  dominion  over  the  works  of  thy  hands ! 
All  thou  hast  put  under  his  feet; 

7  sheep  and  oxen,  all  of  them ; 
yea,  and  beasts  of  the  field, 

8  bird  of  heaven,  and  fishes  of  the  sea, — 

that  which  passeth  through  paths  of  the  seas. 

9  Jehovah,  our  Lord, 

how  excellent  is  thy  name  in  all  the  earth ! 

Ps.  viii.  (title).  Gittith  :  an  instrument  of  music,  to  which  three  psalms  (viii.,  lxxxi.,  lxxxiv.)  are  directed  to  be  sung. 
Or,  After  the  Gittith  (after  the  melody  of  that  name). 

Ver.  1.  Is  set  uponthe  heavens:  is  specially  manifested  there  ;  comp.  Ps.  xix.  l.—Thou  whose:  Gesenius,  Gram.  $  123, 
1,  Rem.  1 ;  Ewald.  dudess.—lhe  difficult  form  njH  is  here  taken  in  the  oldest  and  most  usual  construction  of  this  passage 
(tor  winch  nothing  satistactory  has  yet  been  substituted),  as  In/in.  constr.  like  HT1  Gen.  xlvi.  3,  used  substantively  with  a 
following  gen.  (GEStNlus,  Gram.  I 1:53,  2) ;  Ewald,  krit.  Gram'.  \  258.  3,  not.  6,  von  dem,  ist  das  Setzen  deities  Glumes,  cu.jius 
splendor  positus  est.  Later  (Die  Psalmen)  he  seeks  to  escape  the  difilcultyby  a  change  of  pointing  and  assumption  of  an  un- 
authorized form  of  the  verb.— Others  (taking  the  form  in  its  ordinary  use  as  the  lengthened  Imperative)  translate,  Set  thou, 
in  the  optative  sense  ot  the  Imp.  (Gesenius,  Gram.  §  130,  1),  let  thy  glory  be  set  upon'  (or,  above)  the  heavens;  but  against  the 
obvious  requirements  of  the  connection. 

Ver.  2.  Founded  strength:  inspiring  confidence  to  resist  and  quell  the  assaults  of  the  enemy. 

Ver.  5.  Or,  little  lower  than  Deity. 


PSALM  IX. 
To  the  chief  Musician.     After  [the  melody]     Death  of  the  Son.       A  Psalm  of  David. 

1  I  will  praise  Jehovah  with  my  whole  heart; 
I  will  recount  all  thy  wondrous  "works. 

2  I  will  be  glad  and  rejoice  in  thee, 

I  will  sing  praise  to  thy  name,  Most  High ; 

3  when  my  enemies  turn  backward, 
stumble,  and  perish  before  thee. 

4  For  thou  hast  maintained  my  right  and  my  cause; 
thou  sattest  in  the  throne,  judging  right. 


PSALM  X.  689 

5  Thou  hast  rebuked  the  heathen,  hast  destroyed  the  wicked; 
their  name  thou  hast  blotted  out  forever  and  ever. 

6  As  for  the  enemy,  the  desolations  are  ended  forever; 

and  cities  hast  thou  destroyed ;  their  memory,  even  theirs,  is  perished. 

7  But  Jehovah  will  sit  forever; 

he  hath  founded  his  throne  for  judgment. 

8  And  he  Avill  judge  the  habitable  earth  in  righteousness; 
he  will  judge  peoples  in  uprightness. 

9  So  let  Jehovah  be  a  refuge  for  the  oppressed, 
a  refuge  in  times  of  distress ; 

10  and  they  will  trust  in  thee  who  know  thy  name, 

for  thou  hast  not  forsaken  them  that  seek  thee,  Jehovah. 

11  Sing  praise  to  Jehovah,  who  dwelleth  in  Zion  ; 
make  known  his  deeds  among  the  peoples; 

12  that  he  who  maketh  inquisition  for  blood  hath  remembered  them, 
hath  not  forgotten  the  cry  of  the  suffering. 

13  Be  gracious  to  me,  Jehovah  ; 

behold  my  suffering  from  them  that  hate  me, 
thou  that  liftest  m^  up  from  the  gates  of  death : 

14  that  I  may  recount  all  thy  praise, 

in  the  gates  of  the  daughter  of  Zion,= 
may  exult  in  thy  salvation. 

15  The  heathen  have  sunk  down  in  the  pit  they  made; 
in  the  net  which  they  hid  is  their  own  foot  taken. 

16  Jehovah  made  himself  known  ;  he  executed  judgment ; 

in  the  work  of  his  hands  was  the  wicked  snared.     (3Iusic.     Pause.} 

17  The  wicked  shall  turn  back  to  the  underworld, 
all  the  heathen  that  forget  God. 

18  For  the  needy  shall  not  always  be  forgotten  ; 
the  hope  of  the  humble  shall  not  perish  forever. 

19  Arise,  Jehovah  !     Let  not  man  prevail ; 
let  the  heathen  be  judged  before  thee. 

20  Put  them  in  fear,  O  Jehovah ; 

let  the  heathen  know  that  they  are  men.     (Pause.') 

Ps.  ix.  (title.)  Death  nf  the  Son:  a  composition  which  pave  t'.'.e  name  to  a  melody  to  which  this  Psalm  was  to  be  sting. 
For  the  occasion  (see  v.  6),  compare  2  Sam.  v.ii.  1-14. 

Vor.  6.  The  desolations:  01  inva'ting heathen  armies ;  or  (as  the  words  may  mean)  the  desolations  inflicted  on  tha 
enemy,  so  complete  as  to  be  ended  forever,  leaving  nothing  to  be  done.    Even  theirs:  mighty  and  renowned  as  they  were. 

Ver.  8.     Tlie  habitable  earth  :  wherever  men  dwelL 

Ver.  20.    Pause:  See  the  remark  on  Ps.  iii.  2. 


PSALM  X. 

1  Wherefore,  O  Jehovah,  standest  thou  afar  off, 
hidest  thyself  in  times  of  distress? 

2  The  wicked  in  his  pride  persecuteth  the  lowly; 

let  them  be  taken  in  the  devices  which  they  contrived. 

3  For  the  wicked  glorieth  in  his  soul's  desire, 

and  greedy  of  gain  forsaketh,  contemneth  Jehovah. 

4  The  wicked,  through  his  pride  of  countenance,  will  not  seek; 
God  is  not  in  all  his  thoughts. 

5  His  ways  are  sure  at  all  times ; 

thy  judgments  are  far  above,  out  of  his  sight; 
as  for  all  his  adversaries,  he  scoffeth  at  them. 

6  He  hath  said  in  his  heart,  I  shall  not  be  moved; 
I  shnll  never  be  in  adversity. 

7  With  cursing  is  his  mouth  filled,  and  with  deceits  and  extortion  ; 
under  his  tongue  is  mischief  and  falsehood. 

ii 


6?0  FIRST  BOOK  OF  PSALMS. 


8  He  sitteth  in  ambush  by  the  villages  ; 

in  the  secret  places  he  slayeth  the  innocent ; 
his  eyes  lurk  for  the  wretched. 

9  He  lieih  in  wait  in  the  hiding  place  as  a  lion  in  his  covert; 
he  lieth  in  wait  to  seize  upon  the  weak; 

he  seizeth  upon  the  weak  when  he  hath  drawn  him  into  his  net. 

10  He  boweth  himself,  he  croucheth  down, 
and  the  wretched  fall  by  his  strong  ones. 

11  He  saith  in  his  heart:  God  hath  forgotten; 

he  hath  hidden  his  face,  he  seeth  it  not  forever. 

12  Arise,  Jehovah;  O  God,  lift  up  thy  hand ; 
do  not  forget  the  lowly. 

13  Wherefore  hath  the  wicked  contemned  God, 
said  in  his  heart,  Thou  wilt  not  require  it  ? 

14  Thou  hast  seen  ;  for  thou  dost  look  upon  trouble  and  sorrow, 
to  set  them  on  thy  hand. 

To  thee  the  wretched  will  commit  it ; 
the  orphan's  helper  hast  thou  been. 

15  Break  the  arm  of  the  wicked ; 

and  the  evil  man,  thou  wilt  search  out  his  wickedness  till  thou  find  no  more. 

16  Jehovah  is  king  forever; 

the  heathen  have  perished  from  his  land. 

17  The  desire  of  the  lowly  thou  hast  heard,  O  Jehovah; 
thou  wilt  confirm  their  heart,  thou  wilt  incline  thine  ear; 

18  to  judge  the  orphan  and  oppressed, 

that  he  no  more  may  dread  man  that  is  of  the  earth. 

Ver.  4.     Witt  not  seek :  is  too  proud  and  self-confident  to  look  beyond  himself  for  help,  or  (second  member)  to  acknow- 
ledge a  God.     The  words  may  be  rendered  (perhaps  more  pertinently,  in  tin1  connection): 
°Xhe  wicked,  according  to  his  pride  of  countenance,  "lie  will  not  require  it," 

"There  is  no  God,'  —  are  all  his  thoughts. 

Ver.  5.     Thy  judgments.    The  divine  purpose  in  the  infliction  of  judgments  U  far  above  his  earthly  and  sensual  views. 

Ver.  16.  Have  perished.  Ewald's  assumption  of  a  volvmtative  use  of  the  Per/.  (Lehrb.  8te  Ausg.  §  223,  b,  umge.k(imm*n 
teien  die  FrevUr  1),  is  uncalled  for,  and  its  admission  introduces  uncertainty  and  confusion  in  the  plainest  language.  In 
Ps.  xviii  46,  he  translates,  Let  Jehovah  live!  (Es  lebe  Jahve  !).  Hut  how  tame  and  impertinent,  compared  with  the  con- 
fident and  triumphant  assertion,  "Jehovah  lives,  and  blessed  be  my  rock!  " 

Ver.  18.     Or,  that  man,  that  is  of  the  earth,  may  put  in  fear  no  more. 


PSALM    XI. 

To  the  chief  Musician.      [J.  Psalm']  of  David. 

1  In  Jehovah  put  I  my  trust. 
How  say  ye  to  my  soul, 

flee  [as]  a  bird  to  your  mountain  1 

2  For  lo,  the  wicked  bend  the  bow  ; 

they  have  fitted  their  arrow  upon  the  string, 
to  shoot  covertly  at  the  upright  in  heart. 

3  When  the  foundations  are  destroyed, 
what  can  the  righteous  do? 

4  Jehovah,  is  in  his  holy  temple; 
Jehovah,  —in  heaven  is  his  throne. 
His  eyes  behold, 

his  eyelids  try,  the  sons  of  men. 

5  Jehovah  trieth  the  righteous ; 

and  the  wicked,  and  lover  of  violence,  his  soul  hateth. 

6  He  will  rain  on  the  wicked  snares, 

fire  and  brimstone,  and  a  burning  tempest, — ■ 
the  portion  of  their  cup ! 


PSALM  XIII.  691 


7  For  righteous  is  Jehovah,  he  loveth  righteousness ; 
his  countenance  beholdeth  the  upright. 


Ps.  xi.  The  sentiments  of  the  Psalm  point  clearly  to  the  period  of  the  persecution  of  David  by  Saul  and  his  adherents, 
2  Sam.  xviii.-xxx.  especially  xxviii.  7-JG. 

Ver.  3.—  Foundations:  namely,  of  social  order,  on  which  the  peace  and  security  of  society  rest.  The  language  is  appli- 
cable t  i  the  whole  reign  of  Saul. 

Ver.  4.—  Temple.  Compare  1  Sam.  i.  9  ;  iii.  3  ;  showing  that  the  tabernacle,  which  contained  the  ark,  the  symbol  of  Je- 
hovah's presence,  was  so  called. 

Ver.  5. — Trieilitlie  righteous:  with  the  implication  that  he  finds  him  faithful;  as  must  be  the  result  of  such  a  trial. 


PSALM  XII. 

To  the  chief  Musician.     On  the  eighth.     A  Psalm  of  David. 

1  Save,  Jehovah,  for  the  godly  ceaseth ; 
for  the  faithful  fail  from  the  sons  of  men. 

2  They  speak  falsehood  every  man  with  his  neighbour; 
with  nattering  lips,  with  a  double  heart,  they  speak. 

3  May  Jehovah  cut  off  all  nattering  lips, 
the  tongue  that  speaketh  proud  things ; 

4  who  say,  With  our  tongue  will  we  prevail ; 
our  lips  are  our  own;  who  is  lord  over  us? 

5  For  the  oppression  of  the  lowly,  for  the  sighing  of  the  needy, 
now  will  I  arise,  saith  Jehovah; 

I  will  set  him  in  safety  at  whom  he  scoffs. 

6  The  sayings  of  Jehovah  are  pure  sayings ; 
silver  tried  in  a  furnace  of  earth, 

seven  times  refined. 

7  Thou,  Jehovah,  wilt  keep  them, 

wilt  guard  them  from  this  generation  forever. 

8  The  wicked  walk  on  every  side, 

when  the  vilest  of  the  sons  of  men  are  exalted. 

Ps.  xii.  (title.)  On  the  eighth.    See  Ps.  vi. 
Ver.  5. —  Or,  I  will  set  him  in  safety  who  pants  for  it. 

Ver.  6. — Or,  silver  melted  to  the  ground  in  a  furnace.    Meaning:  melted  from  the  ore  in  a  furnace,  and  flowin"  down 
to  the  ground, — to  the  receptacle  iu  the  earth. 


PSALM  XIII. 

To  the  chief  Musician.     A  Psalm  of  David. 

1  How  long,  Jehovah!     Wilt  thou  forget  me  forever  ? 
How  long  wilt  thuu  hide  thy  face  from  me? 

2  How  long  shall  I  take  counsel  in  my  soul, 
bear  sorrow  in  my  heart,  daily? 

How  long  shall  my  enemy  be  exalted  over  me? 

3  Look,  I  pray,  answer  me,  Jehovah,  my  God; 
lighten  my  eyes,  lest  I  sleep  the  [sleep  of]  death; 

4  lest  my  enemy  say,  I  have  prevailed  over  him ; 
lest  my  foes  exult  when  I  am  ready  to  fall. 

5  But  I,  in  thy  kindness  have  I  trusted ; 
let  my  heart  exult  in  thy  salvation. 

6  I  will  sing  to  Jehovah,  for  he  hath  been  bountiful  to  me. 


692  FIRST  BOOK  OF  PSALMS. 


PSALM  XIV. 

To  the  chief  Musician.     \_A  Psalm]  of  David. 

1  The  fool  hath  said  in  his  heart,  There  is  no  God. 
Corrupt,  abominable  are  they  in  their  works; 
there  is  none  that  doeth  good. 

2  Jehovah  looked  down  from  heaven  upon  the  sons  of  men, 
to  see  if  there  is  any  that  understandeth, 

that  seeketh  after  God. 

3  They  have  all  turned  aside;  together  they  are  corrupted  ; 
there  is  none  that  doeth  good,  not  even  one. 

4  Have  all  the  workers  of  iniquity  no  knowledge, 
who  eat  up  my  people  as  they  eat  bread, 

call  not  upon  Jehovah  ? 

5  There  were  they  in  great  fear, 

for  God  is  in  the  righteous  generation. 

6  Ye  put  to  shame  the  counsel  of  the  lowly, 
for  Jehovah  is  his  refuge. 

7  Oh  for  the  salvation  of  Israel  out  of  Zion  ! 
When  Jehovah  turneth  the  captivity  of  his  people, 
Jacob  will  exult,  Israel  will  rejoice. 

Ver.  6.  By  "  counsel  of  the  lowly  "  is  meant  whatever  he  devises,  or  resorts  to,  for  security.    As  his  reliance  is  on  the 
righteous  sovereignty  of  Goi,  whoever  wrongs  him  "  puts  that  to  shame." 

Ver.  7.  Turneth  the  captivity :  a  proverbial  phrase,  meaning  restoration  to  prosperity.  See  the  remark  on  Ps.  lxxxv.  1. 


PSALM    XV. 

A  Psalm  of  David. 

1  Jehovah,  who  shall  sojourn  in  thy  tabernacle  ? 
Who  shall  dwell  in  thy  holy  mount? 

2  He  that  walketh  uprightly,  and  worketh  righteousness, 
and  speaketh  truth  in  his  heart. 

3  He  hath  not  slandered  with  his  tongue, 
hath  not  done  evil  to  his  fellow, 

nor  taken  up  a  reproach  against  his  neighbor. 

4  In  his  eyes  a  reprobate  is  abhorred  ; 

but  he  will  honor  them  that  fear  Jehovah. 

If  he  hath  sworn  to  his  harm,  he  will  not  change. 

5  His  money  he  hath  not  put  out  at  usury ; 

nor  hath  he  taken  a  bribe  against  the  innocent. 
He  that  doeth  these  things  shall  never  be  moved. 

Ver.  I.  Sojourn  in  thy  tabernacle:  meaning,  to  frequent  it,  to  be  as  it  were  Jehovah's  guest,  and  under  his  care  and 
protection. 

Ver.  5.  Usury,  in  its  modern  sense  (excessive  and  unlawful  interest  on  money  loaned.)  was  not  meant  by  the  Hebrew 
word,  nor  by  the  authors  of  the  common  English  version.  (See  Smith's  Bible  Dictionary,  Am.  ed.,  art.  Usury.)  But  to 
the  Hebrews,  ihe  taking  of  interest  on  money  loaned  to  their  brethren  was  prohibited,  as  usurious  in  our  modern  sense  of 
the  word, — namely,  as  unlawful  and  oppressive.  (See  ihe  writer's  note  on  Proverbs  xxviii.  8,  in  part  second.)  Hence  the 
word  usury  is  here  the  nearest  expression  we  can  give  of  the  meaning. 


PSALM  XVI. 
Memorial  [Psalm]  of  David. 

1  Preserve  me,  0  God,  for  I  trust  in  thee. 

2  Thou  [my  soul]  hast  said  to  Jehovah,  Thou  art  Lord ; 
my  good  is  not  aside  from  thee. 


PSALM  XVII.  093 


3  As  for  the  saints  who  are  in  the  earth, 

[they  are]  the  excellent,  in  whom  is  all  my  delight. 

4  Their  sorrows  shall  be  multiplied  that  exchange  lor  another. 
I  will  not  pour  out  their  drink-offerings  of  blood, 

and  will  nut  take  their  nanus  upon  my  lips. 

5  Jehovah  is  the  portion  of  my  heritage  and  of  my  cup; 
thou  wilt  maintain  my  lot. 

6  The  lines  have  fallen  to  me  in  pleasant  places; 
yea,  I  have  a  goodly  heritage. 

7  I  will  bless  Jehovah  who  hath  counseled  me ; 
also  by  night  my  reins  admonish  me. 

8  1  have  set  Jehovah  always  before  me  ; 

because  [he  is]  on  my  right  hand,  I  shall  not  be  moved. 

9  Therefore  my  heart  is  glad,  and  my  glory  exulteth  ; 
also  my  flesh  shall  rest  in  hope. 

10  For  thou  wilt  not  abandon  my  soul  to  the  underworld ; 
thou  wilt  not  suffer  thy  Holy  One  to  see  corruption. 

11  Thou  wilt  show  me  the  path  of  life, 
fullness  of  joys  in  thy  presence, 
pleasures  at  thy  right  hand,  for  evermore ! 

Ver.  2.  Thou  TmjBOvl]  hast  taidi  appealing  to  his  self-consciousness  of  this  truth,  as  though  strengthening  himself  in 
tiie  conviction  of  it,  as  his  sole  reliance  in  the  hour  oi  trial.    ''Soul  "  ia  implied  iu  toe  form  ot  the  Uebrew  verb. 

Second  member.  Aside  from  the.  Hupfeld  (ed.  RiEnM):  MUn  GWck  ist  nicht  ausser  dir.  (Sy)  bedeutet  .  .  .  hinzu- 
kommend  ru.  s<r?nfnf=-n-pn?  mit  Dat.  .  .  .  Somit  ist  genauer  zu  erklaren,  m  in  Gliick  kommt  nicht  zu  ilir  Ainftt— nichts  was 
zu  dir  hiuzukomuieu  luiissie,  macht  niich  gliickiich,  souderu  du  allein. 

Ver.  3.  Asfnr:  GE8ENTTJ8,  Lex.,  7,  14. 

Ver.  4.  Another.  Compare  Is.  xlviii.  11,  "I  will  not  give  my  glory  to  another."  Another  god,  is  the  implication  in 
botli  passages. 

Ver.  6.  Lines.  Measuring  lines,  by  which  lands  wire  measured  off  for  division.  Compare  Ps.  lzxviii.  55.  "divided 
them  a  heritage  by  lino." 

Ver.  9.  My  glory.  The  distinguishing  and  nobler  part  of  man,  his  spiritual  in  distinction  from  his  material,  physical 
nature. 

Ver.  10.  Holy  One.     Or,  Beloved;  compare  Ps.  iv.  3. 


PSALM  XVII. 
A  Prayer  of  David. 

1  Hear,  O  Jehovah,  the  right; 
be  attentive  to  my  cry. 

Give  car  to  my  prayer, 
from  lips  not  deceitful. 

2  Let  my  sentence  come  forth  from  thy  presence; 
let  thine  eyes  behold  the  things  that  are  equal. 

3  Thou  hast  tried  my  heart,  hast  visited  by  night, 
hast  assayed  me, — thou  findest  nothing. 

I  have  purposed,  my  mouth  shall  not  transgress. 

4  As  to  the  deeds  of  man,  by  the  word  of  thy  lipa 

I  have  kept  myself  from  the  paths  of  the  violent. 

5  My  steps  have  held  fast  to  thy  ways ; 
my  feet  have  not  wavered. 

6  I  have  called  upon  thee,  for  thou  wilt  answer  me,  O  God  ; 
incline  thine  ear  to  me,  hear  my  speech. 

7  Show  thy  marvelous  kindness,  thou  that  pa  vest  the  trusting, 
from  such  as  rise  up  against  them,  with  thy  right  hand. 

8  Keep  me  as  the  apple  of  the  eye ; 

in  the  shadow  of  thy  wings  thou  wilt  hide  me, 


094  FIRST  COOK  OF  PSALMS. 


9  from  the  wicked  that  oppress  me, 

my  deadly  enemies  that  encompass  me  round. 

10  They  are  enclosed  in  their  own  fat ; 
with  their  mouth  they  speak  proudly. 

11  At  our  footsteps  they  have  now  encompassed  us; 
they  have  set  their  eyes  to  bow  [us]  down  to  the  earth. 

12  He  is  like  a  lion  that  is  greedy  for  prey, 
and  as  a  young  lion  lurking  in  secret  places. 

13  Arise,  O  Jehovah  ! 

Confront  him  ;  make  him  crouch  down. 
Deliver  my  soul  from  the  wicked,  thy  sword, 
from  men,  thy  hand,  Jehovah ; 

14  from  men  of  the  world,  whose  portion  is  in  life, 
and  with  thy  hoard  thou  wilt  fill  their  belly. 
'They  shall  be  surfeited  with  sons, 

and  leave  their  excess  to  their  children. 

15  As  for  me,  in  righteousness  shall  I  behold  thy  face, 
shall  be  satisfied,  when  I  awake,  with  thy  likeness. 

Ver.  9.  Or,  my  enemies  that  eagerly  compass  me  round. 

Ver.  10  In  their  own  fat.  An  expression  either  of  luxurious  ease,  or  of  grossness  in  regard  to  spiritual  perception. 
For  the  former,  compare  Job  xv.  '21;  and  for  the  latter,  Is.  \i.  10. 

Ver.  11.  They  have  set  their  eyes:  namely,  on  this  object;  they  are  wholly  intent  on  it.  Compare  the  similar  expres- 
sion in  Luke  ix.  53. 

Ver.  15.   With,  thy  likeness :  with  God,  as  manifested  to  those  whom  he  permits  to  behold  him.    Compare  Matt.  v.  8. 


PSALM  XVIII. 

To  the  chief  Musician.     By  the  servant  of  Jehovah,  by  David,  who  spake  to  Jehovah  the  words  of  this 

song,  in  the  day  when  Jehovah  had  delivered  him  from  the  hand  of  all  his  enemies, 

and  from  the  hand  of  Saul;  and  he  said: 

1  I  will  love  thee,  Jehovah,  my  strength. 

2  Jehovah  is  my  rock,  and  my  fortress,  and  my  deliverer, 
my  God,  my  rock,  I  will  trust  in  him; 

my  shield,  my  horn  of  salvation,  my  high  tower. 

3  Praised  will  I  call  Jehovah, 

and  from  my  enemies  shall  I  be  saved. 

4  The  bands  of  death  encompassed  me ; 
and  floods  of  the  ungodly  make  me  afraid. 

5  The  bands  of  the  underworld  surrounded  me, 
the  snares  of  death  confronted  me. 

6  In  my  distress  I  call  upon  Jehovah, 
and  unto  my  God  I  cry. 

From  his  temple  he  heareth  my  voice, 

and  my  cry  cometh  before  him,  into  his  ears. 

7  Then  the  earth  shook  and  quaked; 

and  the  foundations  of  the  mountains  trembled, 
and  were  shaken,  because  he  was  wroth. 

8  There  went  up  smoke  in  his  nostril, 
and  fire  out  of  his  mouth  devoured  ; 
coals  were  kindled  from  it. 

9  And  he  bowed  the  heavens  and  came  down, 
and  thick  darkness  was  under  his  feet. 

10  And  he  rode  upon  a  cherub,  and  did  fly, 
and  soared  along  on  wings  of  the  wind. 


PSALM  XVIII.  69r 


11  He  made  darkness  his  covering, 
his  pavilion  round  about  him  ; 

dark  waters,  thick  clouds  of  the  skies. 

12  From  the  brightness  before  him  his  thick  clouds  passed  away ; 
hail,  and  coals  of  fire ! 

13  And  Jehovah  thundered  in  the  heavens, 
and  the  Most  High  uttered  his  voice; 
hail,  and  coals  of  fire  ! 

14  And  he  sent  out  his  arrows  and  scattered  them, 
and  shot  forth  lightnings  and  discomfited  them. 

15  And  the  channels  of  water  were  seen, 

and  the  foundations  of  the  world  were  made  bare, 

at  thy  rebuke,  O  Jehovah, 

at  the  blast  of  the  breath  of  thy  nostrils. 

16  He  sendeth  from  on  high,  he  taketh  me, 
he  draweth  me  out  of  many  waters. 

17  He  delivereth  me  from  my  stroug  enemy, 

and  from  my  haters,  for  they  were  too,  strong  for  me. 

18  They  confront  me  in  the  day  of  my  calamity ; 
and  Jehovah  became  a  stay  for  me, 

19  and  brought  me  forth  to  a  large  place  ; 

he  delivereth  me,  because  he  hath  delight  in  me. 

20  Jehovah  rcquiteth  me  according  to  my  righteousness ; 
according  to  the  cleanness  of  my  hands  he  recompenseth  me. 

21  Fur  I  have  kept  the  ways  of  Jehovah, 

and  have  not  wickedly  departed  from  my  God. 

22  For  all  his  judgments  were  before  me, 
and  his  statutes  1  put  not  away  from  me ; 

23  and  I  was  upright  with  him, 

and  kept  myself  from  my  iniquity ; 

24  and  Jehovah  recompensed  me  according  to  my  righteousness, 
according  to  the  cleanness  of  my  hands  before  his  eyes. 

25  With  the  gracious  thou  wilt  show  thyself  gracious ; 
with  an  upright  man  thou  wilt  show  thyself  upright ; 

26  with  the  pure  thou  wilt  show  thyself  pure  ; 

and  with  the  froward  thou  wilt  show  thyself  froward. 

27  For  thou  wilt  save  an  afflicted  people, 
and  lofty  eyes  thou  wilt  bring  low. 

28  For  thou  wilt  light  my  lamp; 

Jehovah  my  God  will  enlighten  my  darkness. 

29  For  by  thee  I  shall  run  through  a  troop, 
and  by  my  God  I  shall  leap  over  a  wall. 

30  As  for  God,  his  way  is  perfect; 
the  word  of  Jehovah  is  tried; 

a  shield  is  he  to  all  that  trust  in  him. 

31  For  who  is  God  besides  Jehovah, 
and  who  is  a  rock  save  our  God  ; 

32  the  Mighty,  that  girdeth  me  with  strength, 
and  hath  made  my  way  perfect; 

33  making  my  feet  like  hinds', 

and  en  my  high  places  he  maketh  me  stand ; 

34  teaching  my  hands  to  war, 

and  a  bow  of  brass  is  bent  by  ray  arms. 

35  And  thou  gavest  me  the  shield  of  thy  salvation  ; 
and  thy  right  hand  will  hold  me  up, 

and  thy  condescension  will  make  me  great. 

36  Thou  wilt  enlarge  my  steps  under  me, 
and  my  ankles  waver  not. 


606  FIRST  BOOK  OF  PSALMS. 


37  I  shall  pursue  my  enemies,  and  overtake  them  ; 
and  shall  not  turn  again  till  they  are  consumed. 

38  I  shall  smite  them,  and  they  will  not  be  able  to  rise  ; 
they  will  fall  beneath  my  feet. 

39  For  thou  hast  girded  me  with  strength  for  the  battle ; 
thou  wilt  make  them  crouch  under  me  that  rise  up  against  me. 

40  And  thou  hast  given  me  the  neck  of  my  enemies  ; 
and  those  that  hate  me,  I  will  destroy  them. 

41  They  will  cry  and  there  is  no  deliverer ; 
to  Jehovah,  and  he  answereth  them  not. 

42  And  I  shall  beat  them  small  as  dust  before  the  wind ; 
as  mire  of  the  streets  I  will  pour  them  out. 

43  Thou  wilt  deliver  me  from  the  strifes  cf  the  people  ; 
thou  wilt  make  me  the  head  of  the  heathen; 

a  people  I  have  not  known  shall  serve  me. 

44  At  the  hearing  of  the  ear  they  will  obey  me ; 
strangers  will  profess  submission  to  me. 

45  Strangers  will  fade  away, 

and  will  tremble  from  their  strongholds. 

46  Jehovah  liveth,  and  blessed  be  my  rock, 
and  let  the  God  of  my  salvation  be  exalted ; 

47  the  Mighty,  who  avengeth  me, 

and  hath  subdued  peoples  under  me, 

48  delivering  me  from  my  enemies. 

Yea,  thou  wilt  lift  me  above  those  that  rise  up  against  me ; 
from  the  man  of  violence  thou  wilt  rescue  me. 

49  Therefore  will  I  praise  thee,  Jehovah,  among  the  heathen, 
and  to  thy  name  will  I  sing. 

50  Great  deliverances  he  giveth  to  his  king, 
and  showeth  kindness  to  his  anointed, 
to  David,  and  to  his  seed,  forevermore. 

Ver.  2.  Horn,  emblem  of  strength  and  of  de'ence;  of  salvation,  as  the  instrument  and  means  of  it. 

Ver.  3.  The  rapid  alternation  of  the  Perfect  and  Imperfect  (vv.  4.  G,  16,  17,  18,  19,  20),  is  properly  pointed  out  by  Dr. 
Alexander  as  a  peculiar  and  striking  feature  of  this  spirited  composition,  adding  much  to  the  vividness  of  the  description. 
B'  t  the  latter  tense  is  better  expressed  by  our  Present  than  by  the  Future,  and  more  in  consonance  with  the  true  relation 
of  the  two  Hebrew  tenses. 

Ver.  12.  The  scene  now  changes.  A  blaze  of  light,  from  before  Uim,  disperses  the  darkness  of  enveloping  clouds,  in 
showers  of  hail  and  burning  coals. 

Vers.  12.  13.  Hail  an  I  coals  of  fire.  Compare  Ex.  ix.  23,  24. 

Ver.  46.  Ewald:  Es  lebe  Jekm<ah!  Se«  the  remark  on  Ps.  x.  16. 

Ver.  50.  To  his  anointed — to  David,  and  to  his  seed.  These  words  are  the  key  to  the  sentiments  of  this  psalm,  and  of  all 
of  like  import.  The  Psalmist  speaks  as  the  representative  of  that  divinely  constituted  sovereignty,  of  which  he  was  the 
head,  and  which  was  opposed  in  his  person. 


PSALM  XIX. 

To  the  chief  Musician.     [A  Psalm\  of  David. 

1  The  heavens  declare  the  glory  of  God, 
and  the  expanse  proclaimeth  his  handiwork. 

2  Day  to  day  uttereth  speech, 

and  night  to  night  showeth  knowledge. 

3  There  is  no  speech  nor  language, 
where  their  voice  is  not  heard. 

4  Their  line  is  gone  out  through  all  the  earth, 
and  their  words  to  the  end  of  the  world. 

1  n  them  hath  he  set  a  tabernacle  fur  the  sun ; 

5  and  he  is  as  a  bridegroom  coming  out  of  his  chamber; 
he  rejoicelh  as  a  strong  man  to  run  a  race. 


TSALM  XX.  697 

6  His  going  forth  is  from  the  end  of  the  heavens, 
and  his  circuit  unto  the  ends  thereof, 

and  there  is  nothing  hidden  from  his  heat. 

7  The  law  of  Jehovah  is  perfect,  converting  the  soul ; 

the  testimony  of  Jehovah  is  sure,  making  wise  the  simple. 

8  The  precepts  of  Jehovah  are  right,  rejoicing  the  heart; 

the  commandment  of  Jehovah  is  pure,  enlightening  the  eyes. 

9  The  fear  of  Jehovah  is  c!ean,  enduring  forever; 

the  judgments  of  Jehovah  are  truth,  they  are  righteous  altogether; 

10  more  to  be  desired  than  gold,  and  much  fine  gold, 

and  sweeter  than  honey,  and  the  dropping  of  the  combs. 

11  Moreover,  by  them  is  thy  servant  warned; 
in  keeping  them  there  is  great  reward. 

12  Errors,  who  can  understand! 
Of  hidden  ones  do  thou  acquit  me. 

13  Also  from  presumptuous  ones  withhold  thy  servant; 
let  them  not  have  dominion  over  me  ; 

then  shall  I  be  upright,  and  be  free  from  great  transgression. 
1-1  Let  the  words  of  my  mouth,  and  the  meditation  of  my  heart, 
lie  acceptable  in  thy  sight, 
Jehovah,  my  rock,  and  my  redeemer. 

Ver  1.  Theerpanse.:  Hupfeld, die  Ausdehiung ;  Mon,  wortlich,  Ausdehnunff.  Johnson  defines  ^.To-msc,  "a  body  widely 
extended  without  inequalities;"  exactly  corresponding  to  the  Uehrew  word.  So  Milton  us..s  ic  {Paradise  Lost  Look  vii 
line  ;;in  : 

"  Again  the  Almighty  spake  :  Let  there  bo  lights, 
Uigh  in  the  expanse  of  heaven." 

The  rendering  firmament,  from  the  Latin  Vulgate,  follows  the  false  rendering,  tnepitatia,  nf  the  Septnagint  version  * 

Ver.  '.'>.  In  every  land,  is  meant.  Their  voire  is  heard,  whatever  may  be  the  "  speech  or  language  "of  Hie  people.  They 
preacb  to  all,  of  every  tongue,  an  I  arena  lerstood  by  -ill. 

Of  the  many  proposed  constructions,  this  is  cert  linly  the  most  suited  to  the  connection  of  thought     Hopfeld  admits 
that  it  gives  the  best  shush;  and  his  gr  mnds  for  holding  it  to  be  grim  nattcally  anten  ibleare  not  decisive.— The  omission 
of  the  relative  (here  adverbial)  is  not  unfrequent  (zunil  in  der  sier  ich  kurzen  Spra  thioeis'.,  V.\  us,  Leltrb.  ■<  332,  a  .  an  i 
Kwald  admits  that  it  may  bo  supposed  here.-j1    Sis  objection,  that  to  speak  of  the  various  languages  of  the  peopl 
not  belong  in  t  liis  connection,  will  not  hold  against  the  true  conception  of  the  words. 

Among  other  constructions  are  the  following:  Kein  Spruch  undkeine  Wnrte,  deren  Stimme  man  nicht  verniihme  (Dg 
Wettf.);  Sander  8 ige,  sond'.r  W>rte,  ohne dass geh&rt  wird  seine  Stimme,  ward  durehdie  game  Erdelaulsein  Schall,  etc. 
(Ewald)  ;  Ohne  Rede  und  ohne  Wirte, ungehtirt  ist  ihre  Stimme  (Hupfbld)  ;  Keine  R'deund  iceine    Wnrte,  toowm  i 
dit  Ski  nia-  [  ware],  (M  >i.l).    BBttcbbr,  as  usual,  cuts  the  kuot.  and  escapes  the  diffi  -nlty  by  re-writing  the  author's  t-xt. 

Vi-r.  12.  Hi  I  len  <>n  's.  Such  as  are  unobserved,  aud  of  which  o.ie  is  not  conscious,  in  distinction  from  deliberate  and 
purposed  sins,  spoken  of  in  the  next  verse. 


PSALM  XX. 
To  the  chief  Musician.     A  Psalm  of  David. 

1  Jehovah  answer  thee  in  the  day  of  trouble, 
the  name  of  the  God  of  Jacob  defend  thee  ; 

2  send  thee  help  from  the  sanctuary, 
and  strengthen  thee  from  Zion  ; 

3  remember  all  thy  offerings, 
and  accept  thy  burnt-sacrifice; 

4  grant  thee  according  to  thy  heart, 
and  fulfill  all  thy  counsel. 

5  May  we  shout  for  joy  in  thy  deliverance, 
and  in  the  name  of  our  God  lift  uji  a  banner. 
Jehovah  fulfill  all  thy  petitions. 

6  Now  know  I, 

that  Jehovah  saveth  his  anointed. 

He  will  answer  him  from  his  holy  heavens, 

with  the  savin?  strength  of  his  ritrht  hand. 


*  Ver  B*griffdes  Fe<t*n  Heat  nicht  darin,  sondernnur  einer  autgtdeJtnten  Flachc,  u-ie  die  Erde  (vol.  Jes.  alii.  5  j-lir. 
'Jli,  «/.?■>  Atudehnung  (Huppeld) 

+  Zwar  Ictinnte  man  auchdiesen  Sinn  eermuthen:  l-eine  Spraehe  unter  den  Volkersprachen  und  kcine  Rede  gibt  es  wo 
(nach%  3ii,  a)  seine  Stimme  nicht  gehiirt  wird  {Die  I'salmcit). 


698  FIRST  BOOK  OF  PSALMS. 

7  Some  in  chariots,  and  some  in  horses, 

but  we  in  the  name  of  Jehovah  our  God,  will  glory. 

8  They  have  bowed  down  and  fallen ; 
but  we  are  risen  and  stand  upright. 

9  Jehovah,  save ! 

Let  the  king  answer  us,  in  the  day  we  call. 


PSALM  XXI. 

To  the  chief  Musician.    A  Psalm  of  David. 

1  Jehovah,  in  thy  strength  shall  the  king  rejoice; 
and  in  thy  salvation  how  greatly  shall  he  exult ! 

2  Thou  hast  given  him  his  heart's  desire, 

and  hast  not  withholden  the  request  of  his  lips.     (Pause.") 

3  For  thou  dost  anticipate  him  with  blessings  of  goodness, 
thou  settest  a  crown  of  pure  gold  on  his  head. 

4  He  asked  of  thee  life,  and  thou  gavest  it  to  him, 
length  of  days  forever  and  ever. 

5  Great  is  his  glory  in  thy  salvation ; 
honor  and  majesty  thou  dost  lay  upon  him. 

6  For  thou  makest  him  blessings  forever  ; 

thou  dost  gladden  him  with  joy  by  thy  countenance. 

7  For  the  king  trusteth  in  Jehovah, 

and  through  the  kindness  of  the  Most  High  he  shall  not  be  moved. 

8  Thy  hand  will  find  out  all  thy  enemies ; 

thy  right  hand  will  find  out  them  that  hate  thee. 

9  Thou  wilt  make  them  as  a  fiery  furnace  in  the  time  of  thine  anger ; 
Jehovah  will  swallow  them  up  in  his  wrath,  and  fire  will  devour  them. 

10  Their  fruit  thou  wilt  destroy  from  the  earth, 
and  their  seed  from  the  sons  of  men. 

11  For  they  spread  out  evil  against  thee; 
they  devised  a  plot ;  they  shall  not  prevail. 

12  For  thou  wilt  make  them  turn  their  back; 

with  thy  bowstrings  thou  wilt  aim  against  their  face. 

13  Exalt  thyself,  Jehovah,  in  thy  strength  ; 
we  will  sing  and  praise  in  song  thy  power. 

ver.  4.  Length  of  days  forever  and  ever :  in  tho  endless  sovereignty  of  which  he  was  the  first  earthly  representative. 
Ver.  6.   T/wu makest  him  blessings:  referring  to  their  variety  aud  fullness. 

Ver.  9.  The  second  memher  shows  that  the  earthly  sovereign  is   only  the  instrument  of  divine  justice.    Compare  the 
note  at  the  close  of  Ps.  xviii. 

Ver.  11.  They  spread  out  evil :  as  a  net  is  spread  for  the  unwary. 


PSALM  XXII. 

To  the  chief  Musician.     After  [the  melody']  Hind  of  the  Morning.     A  Psalm  of  David. 

My  God,  my  God,  why  hast  thou  forsaken  me ! 
Far  from  my  deliverance  are  the  words  of  my  groaning. 
My  God,  I  cry,  in  the  day-time,  and  thou  answerest  not; 
and  in  the  night  season,  and  there  is  no  quiet  for  me. 

But  thou  art  holy, 
enthroned  in  the  praises  of  Israel. 


PSALM  XXII.  COO 


4  In  thee  our  fathers  trusted  ; 

they  trusted,  and  thou  didst  deliver  them. 

5  To  thee  they  cried,  and  were  freed  ; 

in  thee  they  trusted,  and  were  not  ashamed. 

6  But  I  am  a  worm,  and  not  a  man  ; 

a  reproach  of  meu,  and  despised  of  the  people. 

7  All  that  see  me  mock  at  me  ; 

they  thrust  out  the  lip,  they  shake  the  head  [saying] : 

8  Commit  it  to  Jehovah,  he  will  deliver  him  ; 
he  will  rescue  him,  for  he  delighteth  in  him. 

9  But  thou  art  he  that  took  me  out  of  the  womb, 
that  made  me  trust,  when  on  my  mother's  breasts. 

10  On  thee  was  I  cast  from  the  womb ; 

from  the  bowels  of  my  mother  thou  art  my  God. 

11  Be  not  far  from  me,  for  trouble  is  near, 
for  there  is  no  helper. 

12  Many  bulls  have  encompassed  me ; 
strong  ones  of  Bashan  have  beset  me  round. 

13  They  gaped  upon  me  with  their  mouth, 
a  ravening  and  roaring  lion. 

14  I  am  poured  out  like  water, 
and  all  my  bones  are  parted. 
My  heart  is  become  like  wax; 
melted  in  the  midst  of  my  bowels. 

15  My  strength  is  dried  up  like  a  potsherd, 
and  my  tongue  cleaveth  to  my  jaws; 
and  thou  wilt  lay  me  in  the  dust  of  death. 

16  For  dogs  have  encompassed  me; 

the  assembly  of  evil-doers  have  inclosed  me, 
piercing  my  hands  and  my  feet. 

17  1  may  number  all  my  bones; 
they  look,  they  stare  upon  me. 

18  They  part  my  garments  among  them, 
and  for  my  vesture  they  cast  lots. 

19  But  thou,  Jehovah,  be  not  afar  off; 
O  my  strength,  hasten  to  my  help. 

20  Rescue  my  soul  from  the  sword, 
my  life  from  the  power  of  the  dog. 

21  Save  me  from  the  lion's  mouth, 

and  answer  [and  rescue]  me  from  the  horns  of  wild  oxen. 

22  I  will  declare  thy  name  to  my  brethren  ; 

in  the  midst  of  the  assembly  will  I  praise  thee. 

23  Ye  that  fear  Jehovah  praise  him; 
all  ye  seed  of  Jacob  glorify  him, 
and  fear  him  all  ye  seed  of  Israel. 

24  For  he  hath  not  despised,  nor  abhorred,  the  affliction  of  the  afflicted, 
and  hath  not  hid  his  face  from  him  ; 

and  when  he  cried  to  him,  he  heard. 

25  Of  thee  shall  be  my  praise,  in  the  great  congregation  ; 
my  vows  I  will  pay  before  them  that  fear  him. 

26  The  humble  shall  eat,  and  shall  be  satisfied  ; 
they  will  praise  Jehovah  that  seek  him ; 
may  your  heart  live  forever! 

27  All  the  ends  of  the  earth  shall  remember  and  turn  to  Jehovah, 
and  all  the  families  of  nations  shall  worship  before  thee. 

28  For  the  kingdom  is  Jehovah's, 
and  he  is  ruler  anion";  the  nations. 


700  FIRST  BOOK  OF  PSALMS. 


29  They  eat  and  worship,  all  the  rich  of  the  earth ; 
before  him  shall  bow  all  that  go  down  to  the  dust, 
and  he  that  can  not  keep  his  soul  alive. 

30  A  seed  shall  serve  him  ; 

it  shall  be  told  of  the  Lord  for  generations. 

31  They  shall  come,  and  shall  make  known  his  righteousness, 
to  a  people  that  shall  be  born,  that  he  hath  done  it. 

Ver.  5.  To  thee  they  cried,  and  were  freed.    See  Ex.  iii.  9,  in. 

Ver.  8.  Said  ironically,  and  in  bitter  mockery  of  the  Psalmist's  trust  in  Jehovah.    Compare  Matt,  xxvii.  43. 

Ver.  13.  They:  the  adversaries,  here  compared  to  a  hungry  lion. 

Ver.  16.  Piercing  my  hands  and  my  feet.  Or,  as  the  lion  my  hands  and  my  feet ; — or,  as  the  lion  at  (or,  about)  my  hands 
and  my  feet, ;  i.  e.,  on  every  side.  The  form  ,_1XD,  as  pointed  here  and  in  Is  xxxviii.  13,  means,  as  the.  lion.  But  the  ren- 
dering in  the  text  has  the  support  of  the  oldest  traditionary  exegesis  in  the  rendering  of  the  Sept.  u>pv£a.v,  and  of  the  Vulg. 
foderunt;  requiring  either  the   punctuation  "HX3  (Part,  of  TO)  after  the  form  QXp  Uos.  x.  14,  with  a  questionable 

plural  ending)  or  '1&S3  {const,  st.  of  the  sameYorin).    The  evidence  f jr  the  ms.  reading  1TJO  (or  )~}J)  has  been  greatly 

weakened  by  the  full  statement  of  the  case  in  Hupfeld's  crit.  and  exeget  notes  on  the  passage  (pp.  65-68,  ed.  Riehm).* 
Still  the  authority  of  the  ancient  versions,  the  earliest  being  many  centuries  anterior  to  the  Masora  and  the  Masoretic 
punctuation,  and  to  the  oldest  extant  Ueb.  mss.,  is  too  Weighty  to  allow  the  removal  of  the  common  rendering  from  the 
text.  But  we  should  do  well  to  bear  in  mind  the  just  and  pertinent  caution  of  Dr.  Alexander,  that  the  question  of  con- 
struction "oue:ht  not  to  be  embarrassed  by  any  supposed  conflict  with  New  Testament  authority,  since  no  citation  of  the 
clause  occurs  there." 

Ver.  21.   Wild  oxen:  described  in  Job  xxxix.  9-12,  as  peculiarly  fierce  and  intractable. 

Ver.  25.  Of  thee.    Or,  from  thee,  as  the  source  of  ray  deliverance,  and  therefore  of  my  praise. 

Ver.  26.  Shall  eat:  of  the  sacrificial  feast  made  on  occasion  of  the  lulfillm  nt  of  avow  (preceding  verse).  See  Dent, 
xii.  17,  18,  Lev.  vii.  16;  and  compare  an  abuse  of  this  religious  observance,  in  Prov.  vii.  14. 

Ver.  27.  May  your  heart  live  forever.  "  The  heart  is  said  to  die  in  cases  of  extreme  grief  and  distress.  See  1  Sam.xxv. 
37,  and  comp.  Ps.  cix.  22."  (Alexander.) 

Ver.  23.  There  is  here  no  distinction  of  rank  or  condition.  The  feast  is  for  all ;  for  the  rich,  for  "  all  that  go  down  to 
the  dust "  (the  common  lot),  for  the  poor,  even  such  as  "  can  not  keep  his  soul  alive." 


PSALM  XXIIL 
A  Psalm  of  David. 

1  Jehovah  is  my  shepherd,  I  shall  not  want. 

2  He  maketh  me  lie  down  in  green  pastures  ; 
he  leadeth  me  beside  the  still  waters. 

3  He  restoreth  my  soul ; 

he  guideth  me  in  paths  of  righteousness,  for  his  name's  sake. 

4  Yea,  though  I  walk  through  the  valley  of  the  shadow  of  death, 
I  will  fear  no  evil,  for  thou  art  with  me; 

thy  rod  and  thy  staff  they  comfort  me. 

5  Thou  preparest  a  table  before  me,  in  the  presence  of  my  adversaries ; 
thou  anointest  my  head  with  oil;  my  cup  runneth  over. 

6  Surely  goodness  and  mercy  will  follow  me  all  the  days  of  my  life, 
and  I  shall  dwell  in  the  house  of  Jehovah  forever. 

Ver.  6.  ,r\3K'  f°r  TOty  ;  Ewald,  Lehrb.  (8te  Ausg.),  §  234,  3. — Forever:  as  the  same  phrase  (lit.  to  Ungthofdays,  the 
Heb.  expression  of  indefinite  duration)  is  properly  rendered  in  Ps  xciii.  5,  "  holiness  becometh  thy  house,  0  Jehovah, 
forever."  The  idea  of  a  long  time  is  not  suited  to  either  passage.  The  Psalmist  here  means  not  merely  a  temporary  abode 
in  the  earthly  "house  of  Jehovah." 


PSALM  XXIY. 
A  Psalm  of  David. 

1  The  earth  is  Jehovah's,  and  the  fullness  thereof; 
the  world  and  they  that  dwell  therein. 

2  For  he  founded  it  upon  the  seas, 
and  established  it  upon  the  floods. 

*E\vald  (who  reads  T1JO)  suggests  that  the  present  reading  ofthe  TIeb.  text  origina'ed  in  the  violent  controversy  be- 
tween Jews  and  Christians  on  this  passage.  But  there  is  no  ground  for  supposing  that  the  Jews  have  wilfully  tampered 
with  the  sacred  consonant  text  of  their  Scriptures,  however  their  early  conflicts  with  the  Christians  may  sometimes  possi- 
bly have  influenced  the  pointing  of  the  text.  The  latter  fault  has  in  no  instance  been  proved  against  them  ;  and  their  tra- 
ditional pronunciation  ofthe  text,  tlvi  fruit  of  tin  best  Heb.  scholarship  that  has  come  down  to  us,  is  in  most  cases  the 
surest  guide  to  the  interpretation  of  it. 


PSALM  XXV.  701 


3  Who  shall  ascend  into  the  mount  of  Jehovah, 
and  who  shall  stand  in  his  holy  place  ? 

4  He  that  hath  clean  hands,  and  a  pure  heart ; 
who  hath  not  lifted  up  his  soul  to  vanity, 

and  hath  not  sworn  deceitfully. 

5  He  shall  receive  a  blessing  from  Jehovah, 

And  righteousness  from  the  God  of  his  salvation. 

6  This  is  the  generation  of  them  that  seek  him, 
that  seek  thy  face,  even  Jacob.     (Pause.) 

7  Lift  up  your  heads,  ye  gates. 

and  lift  yourselves  up,  ye  everlasting  doors, 
that  the  King  of  glory  may  come  in. 

8  Who  is  this,  the  King  of  glory? 
Jehovah,  strong  and  mighty ; 

Jehovah,  mighty  in  battle. 

9  Lift  up  your  heads,  ye  gates, 
and  lift  up,  ye  everlasting  doors, 
that  the  King  of  glory  may  come  in. 

10       Who  then  is  he,  the  King  of  glory? 
Jehovah  of  hosts; 
he  is  the  King  of  glory.     (Pause.) 

Psalm  xxiv.  Tlio  most  probable  occasion  of  this  psalm  is  tin  solemn  proco.ssion,  described  In  1  Chron.  xv.  14-2S,  for 
the  induction  of  tin  ark  into  t'.ie  sanctuary  prepared  for  it.  It  is  not  improbable  that  the  psalm  was  chanted  antiphonally, 
as  in  the  division  by  paragraphs. 

Ver.  6.  Jacob:  used  here,  as  elsewhere,  for  the  true  Israel,  the  collective  people  of  Uod.     Compare  Ps.  xiv.  7. 


PSALM  XXV, 

[A  Psalm]  of  David. 

1  To  thee,  0  Jehovah,  I  will  lift  up  my  soul. 

2  My  God,  in  thee  do  I  trust ;  let  me  not  be  ashamed, 
let  not  my  enemies  triumph  over  me. 

3  Yea,  let  none  that  wait  for  thee  be  ashamed; 

let  them  be  ashamed  that  transgress  without  cause. 

4  Make  me  know  thy  ways,  O  Jehovah  ; 
teach  me  thy  paths. 

5  Make  me  walk  in  thy  truth,  and  teach  me; 
for  thou  art  the  God  of  my  salvation, 

on  .hee  I  wait  all  the  day. 

6  Remember  thy  tender  mercies,  O  Jehovah,  and  thy  kindnesses ; 
for  they  have  been  of  old. 

7  The  sins  of  my  youth,  and  my  trespasses,  do  not  remember ; 
according  to  thy  kindness  remember  thou  me, 

for  thy  goodness'  sake,  O  Jehovah. 

8  Good  and  upright  is  Jehovah  ; 
therefore  will  he  direct  sinners  in  the  way. 

9  He  will  guide  the  humble  in  that  which  is  right, 
and  the  humble  he  will  teach  his  way. 

10  All  the  paths  of  Jehovah  are  kindness  and  truth, 
to  such  as  keep  his  covenant  and  his  testimonies. 

11  For  thy  name's  sake,  O  Jehovah, 

thou  wilt  pardon  my  iniquity,  for  it  is  great ! 

12  What  man  is  he  that  feareth  Jehovah? 

Him  will  he  instruct  in  the  way  he  should  choose. 


'°2  FIRST  BOOK  OP  PSALMS. 


13  His  soul  shall  dwell  at  ease, 

and  his  seed  shall  possess  the  land. 

14  The  secret  of  Jehovah  is  for  them  that  fear  him, 
and  he  maketh  them  know  his  covenant. 

15  Mine  eyes  are  ever  toward  Jehovah  ; 

for  he  will  bring  out  my  feet  from  the  net. 

16  Turn  unto  me,  and  be  gracious  to  me; 
for  I  am  desolate  and  afflicted. 

17  The  troubles  of  my  heart  are  enlarged; 
bring  thou  me  out  of  my  distresses. 

18  Look  on  my  affliction  and  my  pain; 
and  forgive  all  my  sins. 

19  Behold  my  enemies,  that  they  are  many, 
and  hate  me  with  cruel  hatred. 

20  Keep  my  soul,  and  rescue  me ; 

let  me  not  be  ashamed,  for  I  have  trusted  in  thee. 

21  Let  integrity  and  uprightness  preserve  me; 
for  I  wait  on  thee. 

22  Eedeem  Israel,  O  God, 
out  of  all  his  troubles ! 


PSALM   XXVI. 
(\4  Psalm]  of  David. 

1  Judge  me,  0  Jehovah ; 

for  I  have  walked  in  my  integrity, 
and  in  Jehovah  have  I'trusted; 
I  shall  not  waver. 

2  Try  me,  O  Jehovah,  and  test  me; 
assay  my  reins  and  my  heart. 

3  For  thy  loving-kindness  is  before  my  eyes  ; 
and  I  have  walked  in  thy  truth. 

4  I  have  not  sat  with  men  of  falsehood, 
and  I  will  not  go  in  with  dissemblers. 

5  I  have  hated  the  congregation  of  evil  doers, 
and  I  will  not  sit  with  the  wicked. 

6  I  will  wash  my  hands  in  innocency, 

and  will  encompass  thine  altar,  O  Jehovah  ; 

7  that  I  may  publish,  with  the  voice  of  thanksgiving, 
and  recount,  all  thy  wondrous  works. 

8  Jehovah,  I  have  loved  the  habitation  of  thy  house, 
and  the  place  where  thy  glory  dwelleth. 

9  Gather  not  my  soul  with  sinners, 
nor  my  life  with  bloody  men ; 

10  in  whose  hands  is  mischief, 

and  their  right  hand  is  full  of  bribes. 

11  But  as  for  me,  I  will  walk  in  my  integrity; 
redeem  me,  and  be  gracious  to  me. 

12  My  foot  stands  in  an  even  place. 

In  the  congregations  will  I  bless  Jehovah. 

*ayeX"r'  *    J**'  M  *  Te&™r  °f  "^^    The  s*™  w<^  *  «ed  in  Ps.  Ixvi.  16,  "thou  hast  afcsa^d  M,  a*  .Iter  ).  afr 
Ver.  9.   Oather.  Compare  Gen.  sxv.  8,  and  xlix.  32,  «  was  gathered  t»  Lis  people." 


PSALM  XXVIII.  703 


PSALM  XXVII. 
[.4  Psalm~\  of  David. 

1  Jehovah  is  my  light  and  my  salvation ; 
of  whom  shall  I  be  afraid? 

Jehovah  is  the  stronghold  of  my  life  ; 
of  whom  shall  I  be  in  dread  ? 

2  When  the  wicked  came  upon  me  to  eat  up  my  flesh, 

my  foes  and  my  enemies,  they  themselves  stumbled  and  fall. 

3  If  a  host  shall  encamp  against  me, 
my  heart  will  not  fear; 

if  war  shall  rise  up  against  me, 
in  this  will  I  be  confident. 

4  One  thing  have  I  asked  of  Jehovah, 
that  will  I  seek  after; 

that  I  may  dwell  in  the  house  of  Jehovah  all  the  days  of  my  life, 
to  behold  the  beauty  of  Jehovah, 
and  to  inquire  in  his  temple. 

5  For  in  the  day  of  evil  he  will  hide  me  in  his  pavilion ; 
he  will  conceal  me  in  the  covert  of  his  tabernacle ; 

he  will  set  me  on  high  upon  a  rock. 

6  And  now7  shall  my  head  be  high  above  my  enemies  round  about  me ; 
and  I  will  offer  in  his  tabernacle  sacrifices  of  triumph  ; 

I  will  sing,  and  will  praise  Jehovah  in  song. 

7  Hear,  O  Jehovah,  my  voice,  I  cry ; 

and  do  thou  be  gracious  to  me,  and  answer  me. 

8  To  thee  ray  heart  saith,  Seek  ye  my  face, — 
thy  face,  Jehovah,  will  I  seek. 

9  Hide  not  thy  face  from  me ; 

turn  not  thy  servant  away  in  anger. 

Thou  hast  been  my  help; 

cast  me  not  off,  and  forsake  me  not,  O  God  of  my  salvation. 

10  When  my  father  and  my  mother  have  forsaken  me, 
then  Jehovah  will  receive  me. 

11  Teach  me  thy  way,  O  Jehovah? 

lead  me  in  a  plain  path,  because  of  my  enemies. 

12  Give  me  not  up  to  the  will  of  my  foes ; 

for  false  witnesses  have  risen  up  against  me, 
and  such  as  breathe  out  violence. 

13  Had  I  not  believed  that  I  should  see  tho  goodness  of  Jehovah, 
in  the  land  of  the  living  I 

14  Wait  on  Jehovah. 

Be  of  good  courage,  and  let  thy  heart  bo  strong, 
and  wait  on  Jehovah. 

Ver.  8.    To  thee,  my  heart  saith,— repeating  the  Divlnn  command  (Sr.s:K  rE  NT  pace),  and  professing  obedience  to  it. 

Ver.  13.  Had  Innt  brli,  m/.  What  would  have  followed  snob  unbelief  is  more  effectively  implied  by  Bilence  than  el- 
pressed  in  words.  Of  this  figure  luposiopesis)  there  are  many  examples  In  the  Old  and  New  Testaments,  Bee  Ex.  xxxii. 
32,  "  Yet  now,  if  thou  wilt  forgive  their  Bio — ;  and  if  not,  blot  in  ,1  pray  thee,  out  of  thy  book  whi.h  thou  bust  wriit.  ■>  " 
For  other  examples,  soul's.  XCT.  23,  juJ  in  the  New  Testament,  Acts  xxiii.  9. 


PSALM  XXVIIL 
[-4  Psalm']  of  David. 
Unto  thee,  Jehovah,  will  I  call. 
My  rock,  be  not  deaf  to  me; 
lest  thou  be  silent  to  me, 
and  I  become  like  them  that  go  down  to  the  pit. 


704  FIRST  BOOK  OF  PSALMS. 


Hear  the  voice  of  my  supplications  when  I  cry  to  thee  for  help, 
when  I  lift  up  my  hands  toward  thy  holy  oracle. 

Draw  me  not  away  with  the  wicked, 
and  with  workers  of  iniquity ; 
who  speak  peace  with  their  neighbors, 
and  mischief  is  in  their  heart. 
Give  them  according  to  their  doing, 
and  according  to  the  evil  of  their  deeds. 
Give  them  according  to  the  work  of  their  hands  ; 
render  to  them  their  desert. 

Because  they  regard  not  the  works  of  Jehovah, 
nor  the  labor  of  his  hands, 
he  will  destroy  them,  and  not  build  them  up. 

Blessed  be  Jehovah, 
because  he  hath  heard  the  voice  of  my  supplications. 
Jehovah  is  my  strength  and  my  shield ; 
in  him  my  heart  trusted,  and  I  was  helped, 

and  my  heart  shall  triumph,  and  with  my  song  will  I  praise  him. 
Jehovah  is  strength  to  them  ; 
and  a  stronghold  of  salvation  is  he  to  his  anointed. 

Save  thy  people, 
and  bless  thy  heritage, 
and  feed  them,  and  bear  them  up  forever ! 


PSALM  XXIX. 
A  Psalm  of  David. 

1  Give  to  Jehovah,  ye  sons  of  God, 
give  to  Jehovah  glory  and  strength. 

2  Give  to  Jehovah  the  glory  of  his  name  ; 
worship  Jehovah  in  the  beauty  of  holiness. 

3  The  voice  of  Jehovah  is  on  the  waters  ; 
the  God  of  glory  thundereth ; 
Jehovah  is  on  the  great  waters. 

4  The  voice  of  Jehovah  is  mighty ; 

the  voice  of  Jehovah  is  full  of  majesty. 

5  The  voice  of  Jehovah  breaketh  the  cedars ; 
and  Jehovah  breaketh  the  cedars  of  Lebanon. 

6  And  he  maketh  them  skip  like  a  calf, 
Lebanon  and  Sirion  like  the  young  of  the  wild  ox. 

7  The  voice  of  Jehovah  cleaveth  out  flames  of  fire. 

8  The  voice  of  Jehovah  shaketh  the  wilderness ; 
Jehovah  shaketh  the  wilderness  of  Kadesh. 

9  The  voice  of  Jehovah  maketh  the  hinds  bring  forth, 
and  layeth  bare  the  forests  ; 

and  in  his  palace,  they  all  say,  Glory! 

10  Jehovah  sat  [in  judgment]  at  the  flood; 
and  Jehovah  sitteth  a  king  forever. 

11  Jehovah  will  give  strength  to  his  people  ; 
Jehovah  will  bless  his  people  with  peace. 

Ver.  1.  Sons  of  Ooii  :  as  In  Ps.  lxxxix.  6,  Job  i.  6. 

Ver.  6.  Sirion:  the  Sidnman  name  for  Mount  Hermon. 

Ver.  7.  Cleaves  out  flames  of  fi re. :    the  forked  lightning. 

Ver.  9.  His  palace:  the  universe;  the  whole  realm  of  nature,  from  which  these  illustrations  of  his  power  and  majesty 
are  drawn.  Palace.  Po  the  Hebrew  word  is  properly  translated,  iu  Ps.  xlv.  8,  15,  cxliv.  12  ;  Prov,  xxx.  28  ;  Is.  xiii.  22, 
xxxix.7,  and  elsewhere. 

They  all  say.    In  all  his  works  there  is  a  voice  procla  tning,  Glory  I  Compare  Ps.  xix.  i. 


PSALM  XXXI.  705 


PSALM  XXX. 
A  Psalm, — a  song  for  the  Dedication  of  the  House, — of  David. 

1  I  will  extol  thee,  Jehovah,  for  thou  hast  delivered  me, 
and  hast  not  made  my  enemies  rejoice  over  me. 

2  Jehovah,  my  God, 

I  cried  to  thee  for  help,  and  thou  didst  heal  me. 

3  Jehovah,  thou  hast  brought  up  my  soul  from  the  underworld ; 
thou  hast  kept  me  alive,  that  I  should  not  go  down  to  the  pit. 

4  Sing  praise  to  Jehovah,  ye  his  saints, 
and  give  praise  to  his  holy  memorial. 

5  For  his  anger  is  for  a  moment ;  in  his  favor  is  life ; 

weeping  may  endure  for  a  night,  but  in  the  morning  there  is  joy  ! 

6  And  as  for  me,  in  my  prosperity  I  said, 
I  shall  never  be  moved. 

7  Jehovah,  by  thy  favor  thou  madest  my  mountain  stand  strong  ; 
thou  didst  hide  thy  face, — I  was  troubled. 

8  To  thee,  Jehovah,  I  call ; 

and  to  Jehovah  I  make  supplication. 

9  What  profit  is  there  in  my  blood, 
when  I  go  down  to  the  pit  ? 

Will  dust  praise  thee  ?     Will  it  declare  thy  truth  ? 

10  Hear,  O  Jehovah,  and  be  gracious  to  me ; 
Jehovah,  be  thou  my  helper! 

11  Thou  hast  turned  for  me  my  mourning  into  dancing, 
thou  hast  loosed  my  sackcloth,  and  girded  me  with  gladness ; 

12  in  order  that  [my]  glory  may  sing  praise  to  thee,  and  not  be  silent. 
Jehovah,  my  God,  I  will  give  thanks  to  thee  forever. 

Ps.  xxx.  The  occasion  of  the  psalm  is,  most  probably,  referred  to  in  1  Chrcra.  xxii.  1-5,  the  site  of  the  future  tem- 
ple having  then  been  dedicated  as  "  the  house  of  Jehovah  God  "  (v.  1).  Tho  tone  of  sentiment  is  explained  by  the  account 
given  in  the  preceding  chapter. 

Ver.  3.  Thou  link  brought  up :  explained  by  the  corresponding  member,  "  thou  hast  kept  me  alive ;  "  referring  to  the 
deliverance  recorded  in  2  Sam.  ch.  xxiv.,  and  1  Chron.  ch.xxi. 

Ver.  4.  His  holy  memorial:  his  sacred  memorial  nami,  Jehovah.  See  Ex.  iii.  15,  "this  is  my  name  forever,  and  this 
is  my  memorial  [memorial  name]  to  all  generations."  Compare  Hosea  xii.  5,  "Jehovah  is  his  memorial  I  "  his  memorial 
name,  signifying  what  he  is  in  his  own  nature,  and  bringing  it  to  mind. 

Ver.  12.  My  glory:  my  nobler,  spiritual  nature.    Compare  the  remark  on  Ps.  xvi.  9. 


PSALM  XXXI. 

To  the  chief  Musician.     A  Psalm  of  David. 

1  In  thee,  Jehovah,  have  I  trusted, 
let  me  never  be  ashamed  ; 
deliver  me  in  thy  righteousness. 

2  Incline  to  me  thine  ear,  rescue  me  speedily. 
Be  thou  to  me  for  a  rock  of  defence, 

for  a  house  of  refuge,  to  save  me. 

3  For  my  rock  and  my  fortress  art  thou ; 

and  for  thy  name's  sake  thou  wilt  guide  me  and  lead  me. 
Thou  wilt  "bring  me  out  from  the  net  which  they  hid  for  me, 
for  thou  art  my  defense. 

5  Into  thy  hand  I  commit  my  spirit ; 

thou  hast  redeemed  me,  Jehovah,  God  of  truth  ! 

6  I  have  hated  them  that  regard  lying  vanities ; 
but  I,  in  Jehovah  do  I  trust. 

45 


r06  FIRST  BOOK  OF  PSALMS. 


7  I  will  exult  and  rejoice  in  thy  kindness ; 
for  thou  hast  seen  my  affliction, 

hast  known  the  troubles  of  my  soul ; 

8  and  hast  not  shut  me  up  in  the  hand  of  an  enemy, 
hast  set  my  feet  in  a  large  place. 

9  Be  gracious  to  me,  Jehovah,  for  I  am  in  trouble ; 
wasted  is  my  eye  with  grief,  my  soul,  and  my  bowels. 

10  For  my  life  is  spent  with  sorrow,  and  my  years  with  sighing  ; 

my  strength  faileth  because  of  my  iniquity,  and  my  bones  are  wasted. 

11  Because  of  all  my  adversaries  I  am  become  a  reproach, 

and  to  my  neighbors  exceedingly,  and  a  dread  to  my  acquaintance. 
When  they  saw  me  in  the  street  they  fled  from  me. 

12  I  am  forgotten   as  a  dead  man  out  of  mind; 
I  am  become  like  a  broken  vessel. 

13  For  I  heard  the  slander  of  many  ; 

terror  was  on  every  side,  while  they  consulted  together  against  me ; 
they  plotted  to  take  away  my  life. 

14  But  I,  in  thee  did  I  trust,  O  Jehovah; 
I  said,  Thou  art  my  God. 

15  My  times  are  in  thy  hand; 

rescue  me  from  the  hand  of  my  enemies  and  from  my  persecutors. 

16  Cause  thy  face  to  shine  upon  thy  servant ; 
in  thy  mercy  save  me. 

17  Jehovah,  let  me  not  be  ashamed,  for  I  have  called  upon  thee  ; 
let  the  wicked  be  ashamed,  be  put  to  silence  in  the  underworld. 

18  Let  lying  lips  be  struck  dumb, 

that  speak  rudely  against  the  righteous, 
in  pride  and  scorn. 

19  How  great  is  thy  goodness,  which  thou  hast  laid  up  for  them  that  fear  thee, 
hast  wrought  for  them  that  trust  in  thee  before  the  sons  of  men ! 

20  Thou  wilt  hide  them  in  the  covert  of  thy  presence  from  the  snares  of  man  ; 
Thou  wilt  secrete  them  in  a  pavilion  from  the  strife  of  tongues. 

21  Blessed  be  Jehovah  ; 

for  he  hath  shown  me  his  marvelous  kindness  [as]  in  a  strong  city. 

22  And  yet  I  said,  in  my  alarm, 

I  am  cut  off  from  before  thine  eyes. 

But  thou  didst  hear  the  voice  of  my  supplications, 

when  I  cried  to  thee  for  help. 

23  Love  Jehovah,  all  ye  his  saints. 
Jehovah  preserves  the  faithful, 

and  abundantly  requites  him  that  acts  proudly. 

24  Be  of  good  courage,  and  let  your  heart  be  strong, 
all  ye  that  hope  in  Jehovah. 

Ps.  xxx'.     Of  the  sanio  period,  apparently,  as  Pss.  vii.  and  xi. 
-    Ver.  6.  Vanities.    So  idols  are  called  in  Dent,  xxxii.  21,  as  being  "  no  gods"  ("  nothing  in  the  world,"  1  Cor.  viii.  4). 
They  are  here  called  lying  vanities,   in  distinction  from  the  "  God  of  truth  "  (v.  5)   as  being  false  pretenders,  deceiving 
those  who  trust  in  thorn. 


PSALM  XXXII. 

Didactic  [Psalm]  of  David. 

1  Happy  he,  whose  transgression  is  forgiven,  whose  sin  is  covered. 

2  Happy  the  man, 

to  whom  Jehovah  imputeth  not  iniquity, 
and  in  whose  spirit  there  is  no  guile. 


PSALM  XXXIII.  707 


3  When  I  kept  silence,  my  bones  wasted  away, 
through  my  groaning  all  the  day  long. 

4  For  day  and  night  thy  hand  was  heavy  upon  me; 

my  moisture  is  turned  into  the  droughts  of  summer.     (Pause.) 

5  My  sin  I  will  make  known  to  thee,  and  my  iniquity  I  have  not  covered. 
I  said,  I  will  confess  my  transgressions  to  Jehovah ; 

and  thou  forgavest  the  iniquity  of  my  sin.     (Pause.) 

6  For  this  let  every  godly  one  pray  to  thee, 
in  a  time  when  thou  mayest  be  found. 
Surely,  in  floods  of  great  waters, 

they  will  not  come  near  him. 

7  Thou  art  a  hiding-place  for  me ;  thou  wilt  preserve  me  from  trouble  ; 
thou  wdt  surround  me  with  songs  of  deliverance.     (Pause.) 

8  I  will  instruct  thee,  and  will  direct  thee  in  the  way  that  thou  shouldst  go ; 
I  will  give  counsel,  with  mine  eyes  upon  thee. 

9  Be  not  as  the  horse,  as  the  mule,  without  understanding ; 
with  bit  and  bridle  his  mouth  is  to  be  curbed, 

lest  he  come  near  to  thee. 

10  Many  sorrows  are  to  the  wicked ; 

but  he  that  trusteth  in  Jehovah,  mercy  will  encompass  him. 

11  Rejoice  in  Jehovah,  and  exult  ye  righteous; 
and  shout  for  joy,  all  ye  upright  in  heart. 

Ver.  8.   Withmine  eye  upon  thee:  not  only  guiding,  but  watching  over  thee. 

Ver.  9.  Tho  objection  to  the  common  rendering  of  the  second  and  third  members,  that  this  language  is  more  appropri- 
ate to  a  wild  beast  than  to  the  horse  or  mule,  is  not  valid.  The  writer  speaks  of  a  heedless,  unreasoning  brute,  whoso  mo- 
tions, in  order  to  be  harmless  to  others,  must  bo  controlled  by  a  superior  intelligence. 

Ver.  10.  2d  member.     Or,  he  will  encompass  him  with  mercy. 


PSALM  XXXIIL 

1  Rejoice  in  Jehovah,  ye  righteous  ; 
Praise  is  becoming  to  the  upright. 

2  Give  praise  to  Jehovah  with  the  harp ; 
with  a  ten-stringed  lute  sing  praise  to  him. 

3  Sing  to  him  a  new  song ; 

play  skillfully,  with  joyful  sound. 

4  For  the  word  of  Jehovah  is  right ; 
and  all  his  work  is  in  faithfulness. 

5  He  loveth  righteousness  and  judgment ; 
the  earth  is  full  of  the  kindness  of  Jehovah. 

6  By  the  word  of  Jehovah  were  the  heavens  made, 
and  all  their  host  by  the  breath  of  his  mouth. 

7  He  gathered  the  sea  as  a  heap ; 

he  laid  up  the  depths  in  storehouses. 

8  Let  them  be  afraid  of  Jehovah,  all  the  earth; 

let  them  stand  in  awe  of  him,  all  the  inhabitants  of  the  world; 

9  for  HE  said  it,  and  it  was  done ; 
HE  commanded,  and  it  stood  fast. 

10  Jehovah  brought  the  counsels  of  the  nations  to  naught ; 
he  frustrated  the  devices  of  the  peoples. 

11  The  counsel  of  Jehovah  shall  stand  forever; 
the  devices  of  his  heart  to  all  generations. 

12  Happy  the  nation,  whose  God  is  Jehovah, 

the  people  he  hath  chosen  as  a  heritage  for  him ! 

13  Jehovah  looketh  from  heaven  ; 
He  seeth  all  the  sons  of  man  : 


708  FIRST  BOOK  OF  PSALMS. 


14  from  the  place  of  his  habitation  he  looketh, 
on  all  the  inhabitants  of  the  earth  ; 

15  he  that  fashioned  all  their  hearts, 
that  considereth  all  their  works. 

16  The  king  is  not  saved  by  the  multitude  of  a  host ; 
a  mighty  man  is  not  rescued  by  great  strength. 

17  The  horse  is  a  vain  thing  for  safety, 

and  he  will  not  deliver  by  his  great  strength. 

18  Behold  the  eye  of  Jehovah  is  on  them  that  fear  him, 
on  them  that  hope  in  his  mercy ; 

19  to  rescue  their  soul  from  death, 
and  to  keep  them  alive  in  famine. 

20  Our  soul  hath  waited  for  Jehovah ; 
lie  is  our  help  and  our  shield. 

21  For  in  him  shall  our  heart  rejoice  ; 
for  we  have  trusted  in  his  holy  name. 

22  Let  thy  mercy,  Jehovah,  be  upon  us, 
according  as  we  have  hope  in  thee. 

Pa.  xxxiii.  The  position  of  the  psalm  in  the  first  book,  and  its  general  tone  and  manner,  indicate  the  royal  Psalmist  as 
the  writer. 

Vers.  6,  7,  are  examples  of  numerous  allusions  to  the  earlier  teachings  of  the  book  of  Genesis,  assumed  to  be  familiar 
to  the  reader  as  the  ground-work  of  all  subsequent  religious  instruction.  Such  references  should  be  carefully  noted,  as 
showing  the  relation  of  that  book  to  subsequent  revelations,  and  its  place  in  the  Divine  Canon. 

Ver.  9.  It  will  be  observed,  that  the  emphasis  is  not  on  the  act  ("said,"  common  version  "  spake  "),  but  on  its  subject, 
HE.  The  Psalmist  calls  on  all  men  to  fear  Jehovah,  and  stand  in  awe  of  him;  for  HE  it  wa3  who  "said  it,  and  it  was 
done  I " 

Ver.  17.  The  horse.    The  war-horse  is  meant,  as  is  shown  by  the  definite  article.    Compare  Ps.  xx.  7. 


PSALM  XXXIV. 

[A  Psalm"]  of  David,  when  he  disguised  his  reason  before  Abimelech;  and  he  drove 
him  away,  and  he  departed. 

1  I  will  bless  Jehovah  at  all  times ; 
his  praise  shall  ever  be  in  my  mouth. 

2  My  soul  shall  make  her  boast  in  Jehovah ; 
the  humble  will  hear,  and  will  be  glad. 

3  Magnify  Jehovah  with  me, 

and  let  us  exalt  his  name  together. 

4  I  sought  Jehovah,  and  he  answered  me, 
and  from  all  my  fears  he  delivered  me. 

5  They  looked  to  him,  and  brightened  ; 
and  their  faces,  let  them  not  blush. 

6  This  sufferer  called,  and  Jehovah  heard, 
and  saved  him  out  of  all  his  troubles. 

7  The  angel  of  Jehovah  encampeth  around  them  that  fear  him, 
and  he  delivereth  them. 

8  Taste  and  see  that  Jehovah  is  good ; 
happy  the  man  that  trusteth  in  him  1 

9  Fear  Jehovah,  ye  his  saints  ; 

for  there  is  no  want  to  them  that  fear  him. 

10  Young  lions  lack,  and  suffer  hunger  ; 

but  they  that  seek  Jehovah  shall  want  no  good. 

11  Come,  ye  sons,  hearken  to  me  ; 

I  will  teach  you  the  fear  of  Jehovah. 

12  Who  is  the  man  that  desireth  life, 
that  loveth  days,  that  he  may  see  good  ? 

13  Keep  thy  tongue  from  evil, 

and  thy  lips  from  speaking  guile. 


PSALM  XXXV.  709 


14  Depart  from  evil,  and  do  good  ; 
seek  peace  and  pursue  it. 

15  The  eyes  of  Jehovah  are  toward  the  righteous, 
and  his  ears  to  their  cry  for  help. 

16  The  face  of  Jehovah  is  against  them  that  do  evil, 
to  cut  off  their  memory  from  the  earth. 

17  They  cried,  and  Jehovah   heard, 

and  rescued  them  out  of  all  their  troubles. 

18  Jehovah  is  near  to  the  broken  in  heart ; 
and  the  contrite  in  spirit  he  will  save. 

19  Many  are  the  evils  of  the  righteous; 

but  Jehovah  will  deliver  him  out  of  them  all. 

20  He  keepeth  all  his  bones  ; 
not  one  of  them  is  broken. 

21  Evil  will  slay  the  wicked  ; 

and  they  that  hate  the  righteous  shall  be  held  guilty. 

22  Jehovah  redeemeth  the  soul  of  his  servants, 
and  none  shall  be  held  guilty  that  trust  in  him. 

Ps.  xxxiv.  (title.)     Wlien  he  disguised.  This  denotes  the  occasion  of  the  psalm,  written  in  after-life,  and  with  referenco 
to  that  occurrence.     See  1  Sam.  xxi.  13.     Abimelech  was  the  regal  title  of  the  king,  whose  personal  name  was  Achish. 
The  alphabetic  arrangement,  intended  to  aid  the  memory,  accounts  for  the  peculiar  composition  of  the  psalm. 


PSALM  XXXV. 

\_A  Psalm']  of  David. 

1  Strive,  0  Jehovah,  with  them  that  strive  with  me ; 
fight  against  them  that  fight  against  me. 

2  Lay  hold  of  shield  and  buckler, 
and  stand  up  for  my  help. 

3  And  draw  out  the  spear  and  shut  up  against  my  pursuers  ; 
say  to  my  soul,  I  am  thy  salvation. 

4  Let  them  be  confounded  and  put  to  shame  that  seek  for  my  soul ; 
let  them  be  turned  back  and  put  to  confusion  that  devise  my  harm. 

5  Let  them  be  as  chaff  before  the  wind, 

and  the  angel  of  Jehovah  thrust  them  down. 
G  Let  their  way  be  dark  and  slippery, 
and  the  angel  of  Jehovah  chase  them. 

7  For  without  cause  they  hid  for  me  their  pit-fall ; 
without  cause  they  digged  it  for  my  soul. 

8  Let  destruction  come  upon  him  unawares, 
and  his  net  which  he  hid,  let  it  take  him ; 
with  destruction  let  him  fall  therein. 

9  And  my  soul  shall  exult  in  Jehovah, 
shall  rejoice  in  his  salvation. 

10  All  my  bones  shall  say, 
Jehovah,  who  is  like  thee, 

rescuing  the  sufferer  from  one  stronger  than  he, 
the  sufferer  and  the  needy  from  his  spoiler? 

11  Cruel  witnesses  rise  up  against  me; 
what  I  am  not  conscious  of  they  ask  of  me. 

12  They  requite  me  evil  for  good ; 
forsaken  is  my  soul ! 

13  But  as  for  me,  in  their  sickness  my  clothing  was  sackcloth  ; 
I  humbled  my  soul  with  fasting  ; 

and  my  prayer  will  return  into  my  bosom. 


710  FIRST  BOOK  OF  PSALMS. 

14  I  behaved  as  if  [it  were]  a  friend,  a  brother  to  me  ; 

I  bowed  down  gloomily,  as  one  that  mourns  for  a  mother. 

15  But  at  my  halting  they  rejoiced,  and  were  gathered  together; 
the  abject  were  gathered  against  me,  and  I  knew  it  not ; 
they  did  tear,  and  ceased  not. 

16  Among  hypocritical  mockers  for  bread, 
they  gnashed  upon  me  with  their  teeth. 

17  Lord,  how  long  wilt  thou  look  on  ? 
Restore  my  soul  from  their  destructions, 
my  life  from  the  young  lions. 

18  1  will  give  thee  thanks  in  the  great  congregation ; 
in  the  multitude  of  people  I  will  praise  thee. 

19  Let  not  them  that  are  wrongfully  my  enemies  rejoice  over  me, 
nor  let  them  wink  with  the  eye  that  hate  me  without  cause. 

20  For  they  speak  not  peace ; 

and  against  the  quiet  ones  of  the  land, 
they  devise  words  of  deceit. 

21  And  they  opened  wide  their  mouth  against  me  ; 
they  have  said,  Aha  !  Aha ! 

our  eye  hath  seen  it. 

22  Thou  hast  seen  it,  Jehovah  ;  be  not  silent. 
Lord,  be  not  far  from  me. 

23  Arouse  thee,  and  awake  for  my  right, 
for  my  cause,  my  God,  and  my  Lord. 

24  Judge  me  according  to  thy  righteousness,  Jehovah,  my  God, 
and  let  them  not  rejoice  over  me. 

25  Let  them  not  say  in  their  heart,  Aha !  Our  desire  ! 
Let  them  not  say,  We  have  swallowed  him  up. 

26  Let  them  be  ashamed  and  put  to  confusion  together, 
that  rejoice  in  my  harm. 

Let  them  be  clothed  with  shame  and  dishonor, 
they  that  act  proudly  against  me. 

27  Let  those  shout  for  joy  and  be  glad  that  favor  my  just  cause ; 
and  let  them  ever  say,  Jehovah  be  magnified, 

who  delights  in  the  welfare  of  his  servant. 

28  And  my  tongue  shall  speak  of  thy  righteousness, 
of  thy  praise  all  the  day  long. 

Ver.  11.  What  I  am  not  conscious  of  .  Offenses  of  which  I  have  no  knowledge.  They  ask  of  me.  Interrogating  with  the 
malicious  purpose  of  entrapping  me.    Compare  the  similar  case  in  Luke  xi.  53,  54. 

Ver.  15.  Halting:  from  lameness,  as  one  about  to  fall.     Were  gathered  together:  to  triumph  in  his  affliction. 

Ver.  16.  Mockers  for  bread.    Such  as  gain  their  bread,  at  the  tablesof  the  rich,  by  their  talent  for  jesting  and  mimicry. 

Vers.  17,  22,  23.  Lord.  It  will  be  observed  that  the  Heb.  word  is  ,JHX  (not  niTT)  in  Vers.  17,  22  (2d  member),  and 
23,  with  the  pointing  by  which  the  Supreme  Being  is  denoted. 

Ver.  27.  His  servant.    The  Psalmist  speaks  in  this  character.    See  the  note  on  Ps.  xviii.  50. 


PSALM    XXXVI. 

To  the  chief  Musician.     [A  Psalm]  of  the  servant  of  Jehovah,  of  David. 

The  transgression  of  the  wicked  saith  within  my  heart, 
there  is  no  fear  of  God  before  his  eyes. 
For  he  flattereth  himself  in  his  own  eyes, 
till  his  iniquity  be  found  out,  to  be  hated. 

The  words  of  his  mouth  are  falsehood  and  deceit ; 
he  hath  ceased  to  do  wisely,  to  do  well. 
He  deviseth  mischief  upon  his  bed; 
he  taketh  his  stand  upon  a  way  that  is  not  good ; 
he  abhorreth  not  evil. 


PSALM  XXXVII.  711 


5  Jehovah,  thy  mercy  is  in  the  heavens, 
and  thy  faithfulness  unto  the  clouds. 

6  Thy  righteousness  is  like  the  mountains  of  God  ; 
thy  judgments  are  a  great  deep ; 

man  and  beast  thou  dost  save,  O  Jehovah. 

7  How  precious  is  thy  loving-kindness,  O  God  ; 

and  the  sons  of  man  may  trust  in  the  shadow  of  thy  wings. 

8  They  shall  be  fully  satisfied  with  the  abundance  of  thy  house  ; 
and  thou  wilt  make  them  drink  of  the  river  of  thy  pleasures. 

9  For  with  thee  is  the  fountain  of  life; 
in  thy  light  shall  we  see  light. 

10  Continue  thy  loving-kindness  to  them  that  know  thee, 
and  thy  righteousness  to  the  upright  in  heart. 

11  Let  not  the  foot  of  pride  come  against  me, 

and  let  not  the  hand  of  the  wicked  drive  me  away. 

12  There  are  the  workers  of  iniquity  fallen  ; 

they  are  thrust  down,  and  will  not  be  able  to  rise. 

Ver.  1.  Saith  within  my  heart:  in  my  heart's  interpretation  of  it.  His  transgression  means,  in  the  believer's  just  ap- 
prehension, that  he  lias  no  fear  of  a  God  ;  a  practical  atheism. 

Some  Ilel.raists,  following  a  different  reading  of  the  Hebrew  text  (his  heart),  translate,  "The  sinner  has  an  oracle  of 
Wickedness  within  his  heart,  meaning  the  inspiration,  or  promptings,  of  a  wicked  heart.  But  everywhere  else,  the 
word  rendered  "wickedness"  means  transgression,  or  trespass,  in  act,  not  depravity  or  wickedness  as  an  inward  principle  ; 
and  the  strongest  objection  to  the  common  rendering  seems  to  be  set  aside  by  the  above  interpretation  of  it. 

Ver.  2.  Till  his  iniquity  be  found  out.  Compare  Gen.  xliv.  16,  "God  hath  found  out  the  iniquity  of  thy  servants." 

Ver.  6.  Like  themountains  of  God.  Like  his  own  mountains,  vast  and  incomprehensible  as  these,  the  grandest  of  his 
works. 


PSALM  XXXVII. 

[A  Psalm']  of  David. 

1  Fret  not  thyself  at  evil-doers  ; 

be  not  envious  at  workers  of  iniquity. 

2  For  they  shall  soon  be  cut  down  like  the  grass, 
and  wither  as  the  green  herb. 

3  Trust  in  Jehovah  and  do  good  ; 
dwell  in  the  land,  and  feed  securely. 

4  And  delight  thyself  in  Jehovah  ; 

and  he  will  give  thee  the  desires  of  thy  heart. 

5  Commit  thy  way  to  Jehovah  ; 
and  trust  in  him,  and  he  will  do  it. 

6  And  he  will  bring  out  thy  righteousness  as  the  light, 
and  thy  right  as  the  noonday. 

7  Be  silent  before  Jehovah,  and  wait  for  him  ; 
fret  not  thyself  at  one  that  prospereth  in  his  way, 
at  the  man  who  bringeth  evil  devices  to  pass. 

8  Cease  from  anger,  and  forsake  wrath ; 
fret  not  thyself,  [it  is]  only  to  do  evil. 

9  For  evil-doers  shall  be  cut  off; 

and  those  who  wait  on  Jehovah,  they  shall  inherit  the  land. 

10  For  yet  a  little  while,  and  the  wicked  shall  not  be  ; 

and  thou  shalt  attentively  consider  his  place,  and  it  shall  not  be. 

11  But  the  humble  shall  inherit  the  land, 

and  shall  delight  themselves  in  the  abundance  of  peace. 

12  The  wicked  plotteth  against  the  righteous, 
and  gnasheth  upon  him  with  his  teeth. 

13  The  Lord  will  laugh  at  him ; 

for  he  seeth  that  his  day  is  coming. 


712  FIRST  BOOK  OF  PSALMS. 

14  The  wicked  have  drawn  out  the  sword, 
and  they  have  bent  their  bow, 

to  cast  down  the  humble  and  needy, 
to  slay  such  as  are  of  upright  conduct. 

15  Their  swords  shall  enter  into  their  own  heart, 
and  their  bows  shall  be  broken. 

16  Better  is  a  little  that  the  righteous  man  hath, 
than  the  abundance  of  many  wicked. 

17  For  the  arms  of  the  wicked  shall  be  broken  ; 
but  Jehovah  upholdeth  the  righteous. 

18  Jehovah  knoweth  the  days  of  the  upright, 
and  their  heritage  shall  be  forever. 

19  They  shall  not  be  ashamed  in  an  evil  time  ; 
and  in  days  of  famine  they  shall  be  filled. 

20  For  the  wicked  shall  perish ; 

and  the  enemies  of  Jehovah  are  as  the  beauty  of  the  pastures ; 
they  consume,  in  smoke  they  consume  away. 

21  The  wicked  borroweth,  and  payeth  not  ; 
but  the  righteous  showeth  favor,  and  giveth. 

22  For  they  that  are  blessed  of  him  shall  inherit  the  land ; 
and  they  that  are  cursed  of  him  shall  be  cut  off. 

23  A  man's  steps  are  ordered  by  Jehovah, 
and  he  delighteth  in  his  way. 

24  For  though  he  fall,  he  shall  not  be  cast  down ; 
for  Jehovah  upholdeth  his  hand. 

25  I  have  been  young,  and  have  also  become  old ; 
and  I  have  not  seen  the  righteous  forsaken, 

nor  his  seed  seeking  bread. 

26  All  the  day  he  showeth  favor,  and  lendeth ; 
and  his  seed  are  for  a  blessing. 

27  Depart  from  evil,  and  do  good, 
and  abide  for  evermore. 

28  For  Jehovah  loveth  judgment, 
and  he  will  not  forsake  his  saints. 

They  are  preserved  forever  ; 
but  the  seed  of  the  wicked  is  cut  off. 

29  The  righteous  shall  inherit  the  land, 
and  shall  dwell  forever  upon  it. 

30  The  mouth  of  the  righteous  will  utter  wisdom, 
and  his  tongue  will  speak  what  is  right. 

31  The  law  of  God  is  in  his  heart ; 
his  steps  shall  not  waver. 

32  The  wicked  watcheth  for  the  righteous, 
and  seeketh  to  slay  him. 

33  Jehovah  will  not  leave  him  in  his  hand, 

and  will  not  condemn  him  when  he  is  judged. 

34  Wait  on  Jehovah,  and  keep  his  way, 
and  he  will  exalt  thee,  to  inherit  the  land  ; 
when  the  wicked  are  cut  off,  thou  shalt  see  it. 

35  I  saw  a  wicked  man  in  great  power, 
and  spreading  himself,  like  a  tree  flourishing  in  its  native  soil. 

36  And  one  passed  by,  and  behold,  he  was  not;    ■ 
and  I  sought  him,  and  he  could  not  be  found. 

37  Mark  the  perfect  man,  and  behold  the  upright  ; 
for  there  is  a  future  to  the  man  of  peace. 

38  But  transgressors  are  destroyed  together; 
the  future  of  the  wicked  is  cut  off. 


PSALM  XXX VIII.  713 


39  And  the  salvation  of  the  righteous  is  of  Jehovah, 
their  stronghold  in  time  of  trouble. 

40  And  Jehovah  hath  helped  them  and  delivered  them. 

He  will  deliver  them  from  the  wicked,  and  will  save  them, 
for  they  have  trusted  in  him. 

Ps.  xxxvii.  This  psalm,  written  in  alphabetic  stanzas,  nearly  all  of  four  lines  each,  consists  of  disconnected  aphorisms, 
which  the  alphabetic  arrangement  assisted  in  remembering. 

Ver.  20.  Beauty  of  the  pastures  the  green  grass,  with  which  the  pastures  are  clothed  and  adorned;  a  common  imago 
of  short-lived  prosperity  and  perishableness.    Compare,  for  example,  James  i.  10,  11 ;  Pss.  x'-ii.  7,  and  ciii.  15. 

Vers.  23,  24.  A  general  proposition,  commending  a  hopeful  trust  in  .Jehovah,  on  the  ground  that  all  a  man's  ways  are 
ordered  by  him,  and  hence  nothing  really  adverse  can  befall  one  who  is  in  accord  with  him.  Delights  in  his  way.  Takes 
delight  in  the  course  which  he  has  himself  marked  out,  and  will  therefore  carry  to  completion.  The  first  member  may  be 
id,  By  Jehovah  are  a  man's  steps  establishe  1. 

\  er.  25.  Seeking:   as  the  lleb.  word  is  properly  rendered  in  Lam.  i.  19,  "Sought  their  meat." 

\  <•.-.  26.   Fur  a  blessing.     To  themselves  and  others  ;  enjoying  and  imparting  good. 

Ver.  27.  Abide  for  evermore:  as  in  v.  29. 

Ver.  28.  Judgment:  the  execution  of  justice,  the  maintenance  of  right. 

Ver.  29.  Dwell  forever :  not  individually,  but  in  their  generations. 

Ver.  37.  There,  is  a  future:  something  that  remains  after  him,  in  his  posterity,  in  his  children  and  his  children's  ch  il- 
dren.    Compare  vv.  27,  23.    Ou  the  contrary,  "  transgresso.s  are  destroyed  together,"  they  and  all  that  pertain  to  them. 


PSALM  XXXVIII. 
A  Psalm  of  David.     To  bring  to  remembrance. 

1  Jehovah,  do  not  in  thy  wrath  rebuke  me, 
and  do  not  in  thy  hot  displeasure  correct  me. 

2  For  thine  arrows  are  sunk  into  me, 
and  thy  hand  hath  come  down  upon  me. 

3  There  is  no  soundness  in  my  flesh,  because  of  thine  anger ; 
there  is  no  health  in  my  bones,  because  of  my  sin. 

4  For  mine  iniquities  have  gone  over  my  head ; 
as  a  heavy  burden,  they  are  too  heavy  for  me. 

5  My  stripes  are  putrid,  and  running, 
because  of  my  foolishness. 

6  I  writhe,  I  am  greatly  bowed  down ; 
I  go  mourning  all  the  day  long. 

7  For  my  loins  arc  filled  with  burning ; 
and  there  is  no  soundness  in  my  flesh. 

8  I  am  benumbed  and  bruised  exceedingly ; 
I  cry  out  from  the  disquietude  of  my  heart. 

9  Lord,  all  my  desire  is  before  thee, 
and  my  sighing  is  not  hidden  from  thee. 

10  My  heart  flutters,  my  strength  fails  me; 

and  the  light  of  my  eyes, — they  also  are  gone  from  me. 

11  My  lovers  and  my  friends  stand  aloof  from  my  stroke, 
and  my  neighbors  stand  afar  off. 

12  And  they  that  seek  for  my  soul  lay  snares, 

and  they  that  search  for  my  harm  speak  mischievous  things, 
and  they  devise  deceits  all  the  day  long. 

13  But  I,  as  a  deaf  man,  hear  not ; 

and  as  a  dumb  man  openeth  not  his  mouth. 

14  And  I  am  as  a  man  that  heareth  not, 
and  in  his  mouth  are  no  reproofs. 

15  For  for  thee,  Jehovah,  do  I  wait ; 
thou  wilt  answer,  O  Lord,  my  God. 

16  For  I  said,  Lest  they  shall  rejoice  over  me, 
act  proudly  against  me  when  my  loot  wavereth. 

17  For  as  for  me,  I  am  ready  to  halt, 

and  my  sorrow  is  continually  before  me. 


714  FIRST  BOOK  OF  PSALMS. 

18  For  I  will  declare  my  iniquity, 
will  be  anxious  for  my  sin. 

19  But  my  deadly  enemies  are  strong, 

and  many  are  they  that  hate  me  without  cause, 

20  and  that  requite  me  evil  for  good ; 

they  oppose  me  in  return  for  my  seeking  good. 

21  Forsake  me  not,  O  Jehovah.; 
my  God,  be  not  far  from  me. 

22  Hasten  to  my  help, 

0  Lord,  my  salvation. 

Ver.  20.  Seeking  good :  namely,  their  good,  as  the  connection  seems  to  require.    Perhaps  more  generally,  that  which  is 
right  and  good,  the  pursuit  of  which  provokes  their  opposition. 


PSALM  XXXIX. 
To  the  chief  Musician,  to  Jeduthun.     A  Psalm  of  David. 

1  I  said,  I  will  take  heed  to  my  ways, 
that  I  sin  not  with  my  tongue. 

I  will  keep  a  muzzle  to  my  mouth, 
while  the  wicked  is  before  me. 

2  I  was  dumb  with  silence  ; 

I  held  my  peace  [even]  from  good, 
and  my  sorrow  was  stirred. 

3  My  heart  was  hot  within  me. 
While  I  muse,  the  fire  kindles ; 
I  spake  with  my  tongue, 

4  Make  me  know,  O  Jehovah,  my  end, 
and  the  measure  of  my  days,  what  it  is ; 
let  me  know  how  frail  I  am  ! 

5  Behold,  thou  hast  made  my  days  as  handbreadths, 
and  my  fleeting  life  is  as  nothing  before  thee. 

Surely,  a  mere  breath  is  every  man  in  his  best  estate.     (Pause.} 

6  Surely,  every  man  walketh  in  a  vain  show ; 
surely,  they  are  disquieted  in  vain; 

he  heapeth  up  treasures,  and  knoweth  not  who  will  gather  them. 

7  And  now,  Lord,  what  wait  I  for  ? 
My  hope,  it  is  in  thee. 

8  Deliver  me  from  all  my  transgressions ; 
do  not  make  me  the  reproach  of  fools. 

9  I  was  dumb,  I  will  not  open  my  mouth, 
because  thou  didst  it. 

10  Remove  thy  stroke  away  from  me; 

I  am  consumed  by  the  strife  of  thy  hand. 

11  "With  rebukes  for  iniquity  thou  dost  correct  man, 
and  waste  as  the  moth  what  he  delights  in ; 
surely,  every  man  is  vanity.     (Pause.) 

12  Hear  my  pra)rer,  O  Jehovah, 
and  give  ear  to  my  cry  for  help ; 
hold  not  thy  peace  at  my  tears. 
For  I  am  a  stranger  with  thee, 
a  sojourner,  like  all  my  fathers. 

13  Look  away  from  me,  and  let  me  cheer  up, 
before  I  go  hence,  and  be  no  more. 

Ps.  xxxix.  (title.)  Jeduthun:  one  of  the  three  leaders  of  the  temple  music  appointed  by  David  (1  Cliron.  xxv.  1-7). 
Ver.  2,  2d  member.    I  refrain  from  utterance,  altogether;    even  from  that  which  is  good,  and  might  properly  bo 
spoken. 


PSALM  XL.  715 

Ver.  6.  A  vain  show :  a  mere  imags,  or  likeness,  unsubstantial  and  unreal. 

Ver.  6,  2d  member.     Or,  Surely,  for  a  breath  are  they  disquieted. 

Ver.  10.  Strife  of  thy  hand:  conceived  fas  often  elsewhere)  as  a  controversy,  on  the  part  of  God,  with  the  subject  of 
the  infliction.    Compare  flosea  iv.  1-3,  xii.  2.  -,..,_,. 

Ver.  11.  Rebukes  for  iniquity :  not  causeless  and  wanton  strokes,  but  given  for  j  ust  causo,  and  for  a  desirable  end. 

Ver.  11.  Or,  Surely,  every  man  is  a  breath. 

Ver.  13.  Look  away  from  me.  Turn  from  me  thy  threatening  look  of  displeasure.— dieer  up.  Strictly,  brighten  up 
(comp.  the  Arabic  in  the  lexs.  of  Gesenius  and  Fcerst).  Coverdale,  Matthew,  Taverner,  "that  I  may  relresh  myself;  " 
Cranraor,  Genevan,  Bishops,  "that  I  may  recover  my  strength;  "  common  version,  "  that!  may  recover  strength." 


PSALM  XL. 

To  the  chief  Musician.    A  Psalm  of  David. 

1  I  waited  patiently  for  Jehovah, 

and  he  inclined  to  me  and  heard  my  cry  for  help. 

2  And  he  brought  me  up  out  of  a  horrible  pit,  out  of  the  miry  clay, 
and  set  my  feet  upon  a  rock  ;  he  made  my  steps  firm. 

3  And  he  put  in  my  mouth  a  new  song, 
praise  to  our  God. 

Many  will  see,  and  fear, 
and  will  trust  in  Jehovah. 

4  Happy  the  man, 

who  hath  made  Jehovah  his  trust, 

and  hath  not  turned  unto  the  proud  and  such  as  swerve  to  falsehood. 

5  Many  things  hast  thou  done,  Jehovah,  my  God  ; 
thy  wonders,  and  thy  thoughts  toward  us, 

they  cannot  be  reckoned  up  in  order  unto  thee. 
I  would  declare  and  speak  them, — 
they  are  more  than  can  be  numbered. 

6  Sacrifice  and  offering  thou  hast  not  desired  ; 
my  ears  hast  thou  opened  ; 

burnt-offering  and  sin-offering  thou  hast  not  required. 

7  Then  said  I,  Lo,  I  come ; 

in  the  volume  of  the  book  it  is  written  of  me ; 

8  I  delight  to  do  thy  will,  O  my  God, 
and  thy  law  is  within  my  heart. 

9  I  preached  glad  tidings  of  righteousness  in  the  great  congregation  ; 
lo,  my  lips  I  do  not  restrain, 

Jehovah,  thou  knowest. 

10  Thy  righteousness  I  have  not  hid  within  my  heart, 
thy  faithfulness  and  thy  salvation  I  have  declared  ; 

I  have  not  concealed  thy  loving-kindness  and  thy  truth  from  the  great  congregation. 

11  Thou,  O  Jehovah, 

wilt  not  withhold  thy  compassions  from  me ; 

thy  loving-kindness  and  thy  truth  will  ever  preserve  me. 

12  For  evils  have  gathered  upon  me,  till  they  are  without  number; 
my  iniquities  have  overtaken  me,  and  I  can  not  behold  them ! 
They  are  more  than  the  hairs  of  my  head, 

and  my  heart  faileth  me. 

13  Be  pleased,  O  Jehovah,  to  rescue  me  ; 
Jehovah,  hasten  to  my  help. 

14  Let  them  be  ashamed  and  confounded  together, 
that  seek  after  my  soul  to  destroy  it. 

Let  them  be  turned  backward  and  put  to  shame, 
that  delight  in  my  harm. 

15  Let  them  be  desolate  because  of  their  shame, 
they  that  say  to  me,  Aha !  Aha  ! 


FIRST  BOOK  OF  PSALMS. 


16  Let  all  that  seek  thee  rejoice  and  be  glad  in  thee ; 
let  those  say  always,  Jehovah  be  magnified, 

who  love  thy  salvation. 

17  But  I  am  afflicted  and  needy,  and  the  Lord  will  think  upon  me; 
thou  art  my  help  and  my  deliverer. 

My  God,  do  not  delay ! 

Ver.  4.  Turned  unto:  for  counsel  or  help. — Swerved  to  falsehood :  from  the  ways  of  truth  to  falsehood  and  error. 

Ver.  5,  3d  member.     Or,  nothing  can  be  compared  to  thee. 

Ver.  6.  Or,  my  ears  hast  thou  bored. 

Ver.  12.  lean  not  behold  them :  meaning,  I  can  not  bear  the  sight.  la  this  sense  the  same  words  are  used  in  Esther 
viii.  6  (as  rendered  in  the  common  Eugliih  version),  "  how  can  J  endure  to  see  the  evil ;  "  more  literally,  "  how  can  I  behold 
the  evil." 

Some  understand  the  words  to  mean,  "lean  not  see  them  all,-'  they  are  more  than  can  be  seen  ;  an  unwarranted  addi- 
tion to  the  text,  and  without  much  point  in  the  connection.  Others  translate,  "  my  iniquities  have  overtaken  me,  and  I 
am  not  able  to  see,"  through  dimness  of  sight  arising  from  great  distress  and  consequ  ent  weakness  ;  an  unusual,  and  f<r 
from  obvious,  effect  of  conscious  guilt.  According  to  others,  "  I  can  not  see  "  means,  I  cannot  see  out,  am  so  beset  on  every 
Bide  that  I  have  no  outlook;  also  an  unusual  effect  of  the  consciousness  of  numerous  sins. 

These  differences  of  opinion,  and  others  that  might  bo  cited,  show  that  the  bearing  of  the  expression,  so  simple  in  it- 
self, is  not  without  difficulty.  The  passage  which  I  have  quoted  from  Esther  viii.  6  seems  to  me  to  suggest  the  true  meaning  ; 
being  the  natural  effect  in  one  awakened  to  a  consciousness  of  sins,  which  ho  can  not  bear  to  look  upon. 


PSALM  XLI. 
To  the  chief  Musician.     A  Psalm  of  David. 

1  Happy  he  that  considereth  the  poor ! 

In  the  day  of  evil  Jehovah  will  deliver  him. 

2  Jehovah  will  keep  him  and  preserve  him  alive; 
he  shall  be  prospered  iu  the  land, 

and  thou  wilt  not  give  him  up  to  the  will  of  his  enemies. 

3  Jehovah  will  strengthen  him  on  the  couch  of  languishing; 
thou  wilt  make  all  his  bed  in  his  sickness. 

4  As  for  me,  I  said,  Jehovah,  be  gracious  to  me  ; 
heal  my  soul,  for  I  have  sinned  against  thee. 

5  My  enemies  say  evil  of  me, 

"  when  will  he  die,  and  his  name  perish  ?  " 

6  And  if  he  come  to  see,  he  speaketh  falsehood  ; 
in  his  heart  he  gathereth  up  to  himself  mischief, 
he  goeth  forth,  he  telleth  it  abroad. 

7  Together  they  whisper  against  me,  all  they  that  hate  me ; 
against  me  they  devise  my  harm. 

8  Some  evil  thing  [they  say]  cleaveth  fast  to  him ; 
and  where  he  lieth  he  shall  rise  up  no  more. 

9  Yea,  my  familiar  friend,  in  whom  I  trusted, 
who  ate  my  bread,  lifted  the  heel  against  me. 

10  And  thou,  Jehovah,  be  gracious  to  me  and  raise  me  up, 
that  I  may  requite  them. 

11  By  this  I  know  that  thou  delightest  in  me, 
because  my  enemy  shall  not  triumph  over  me. 

12  And  as  for  me,  in  my  integrity  thou  hast  upheld  me, 
and  hast  set  me  before  thy  face  for  ever. 

Blessed  be  Jehovah,  God  of  Israel, 

from  everlasting,  and  to  everlasting. 

Amen  and  Amen. 


PSALMS. 


SECOND  BOOK. 

PSALMS    XLII.-LXXII. 


PSALMS  XLII.,  XLIII. 

To  the  Chief  Musician.     Didactic  \_Psalm\  of  the  sons  of  Korafu 

1  As  the  hart  pantcth  after  the  water-brooks, 
so  doth  my  soul  pant  for  thee,  O  God. 

2  My  soul  thirsteth  for  God,  for  the  living  God ; 
when  shall  I  come,  and  appear  before  God ! 

3  My  tears  have  become  my  food  day  and  night, 
while  they  continually  say  to  me,  Where  is  thy  God? 

4  These  things  will  I  call  to  mind, 
and  pour  out  my  heart  within  me, 

when  I  shall  pass  along  in  the  thick  crowd, 

shall  move  onward  with  them  to  the  house  of  God, 

with  the  voice  of  joy  and  praise,  a  festive  throng. 

5  Why  art  thou  bowed  down,  my  soul, 
and  art  disquieted  within  me? 

Hope  thou  in  God  ;  for  I  shall  yet  praise  him, 
the  help  of  my  countenance,  and  my  God. 

6  My  soul  is  bowed  down  within  me; 

therefore  will  I  remember  thee  from  the  land  of  Jordan, 
and  of  the  Hermons,  from  the  mount  Mizar. 

7  Deep  calleth  to  deep,  at  the  noise  of  thy  water-fella ; 
all  thy  waves  and  thy  billows  are  gone  over  me. 

8  By  day  will  Jehovah  command  his  lovingddndness, 
and  by  night  shall  his  song  be  with  me, 

a  prayer  to  the  God  of  my  life. 

9  I  will  say  to  God  my  rock,  Why  hast  thou  forgotten  me? 
Why  do  I  go  mourning  for  the  oppression  of  the  enemy? 

10  As  with  a  crushing  in  my  bones  my  enemies  reproach  me, 
While  they  continually  say  to  me,  Where  is  thy  God? 

11  Why  art  thou  bowed  down,  my  soul, 
and  why  art  thou  disquieted  within  me? 
Hope  thou  in  God;  fori  shall  yet  praise  him, 
the  help  of  my  countenance,  and  my  God. 

1       Judge  me,  O  God,  and  plead  my  cause  ; 
from  an  ungodly  nation, 
from  the  deceitful  and  unjust  man,  thou  wilt  deliver  me. 


717 


18  SECOND  BOOK  OF  PSALMS. 


2  For  thou  art  the  God  of  my  strength ; 
why  hast  thou  cast  me  off"? 

Why  do  I  go  mourning  for  the  oppression  of  the  enemy? 

3  Send  out  thy  light  and  thy  truth ; 
they  shall  guide  me ; 

they  shall  bring  me  to  thy  holy  mount, 
and  to  thy  tabernacles. 

4  And  I  shall  come  to  the  altar  of  God, 
to  God,  my  exceeding  joy  ; 

aud  I  will  praise  thee  upon  the  harp,  O  God,  my  God. 

5  Why  art  thou  bowed  down,  my  soul, 
and  why  art  thou  disquieted  within  me? 
Hope  thou  in  God ;  for  I  shall  yet  praise  him, 
the  help  of  my  countenance  and  my  God. 

Pss.  xlii.  and  xliii.  are  properly  one  psalm,  as  in  many  Hebrew  manuscripts.  The  psalm  is  in  the  strophic  form  (In- 
troduction 2  8, 4),  divided  into  three  nearly  equal  parts  by  the  refrain  in  Ps.  xlii.  5,  11,  Ps.  xliii.  5.  For  the  occasion  of  the 
psalm  see  the  remarks  on  Ps.  iii.  It  is  the  utterance  of  one  (of  the  levitical  family  of  Korah)  who  shared  the  fortunes 
and  sentiments  of  his  royal  Master,  and  in  his  behalf  gives  expression  to  both. 

Ver.  3.  They  :  whether  adversaries,  or  desponding  friends,  as  in  Ps.  iii.  2. 

Ver!   6*.  The  Sermons :  the  three  summits  of  Mt.  Hermon. 


PSALM  XLIV. 
To  the  Chief  Musician.  Didactic  [Psalm]  of  the  Sons  of  Eorah. 

1  O  God,  we  have  heard  with  our  ears, 
our  fathers  have  told  us, 

the  work  thou  didst  work  in  their  days, 
in  the  days  of  old. 

2  Thou  with  thy  hand  didst  dispossess  the  heathen,  and  them  thou  plantedst; 
didst  crush  peoples,  and  them  thou  didst  extend. 

3  For  not  by  their  sword  did  they  possess  the  land, 
and  their  arm  did  not  save  them ; 

but  thy  right  hand,  and  thy  arm,  and  the  light  of  thy  countenance, 
because  thou  didst  favor  them. 

4  Thou  art  he,  my  king,  O  God ; 
command  deliverances  for  Jacob. 

5  Through  thee  shall  we  push  down  our  foes , 

Through  thy  name  shall  we  tread  them  under  that  rise  up  against  us. 

6  For  I  will  not  trust  in  my  bow ; 
and  my  sword  will  not  save  me. 

7  For  thou  hast  saved  us  from  our  foes, 

and  them  that  hate  us  thou  hast  put  to  shame. 

8  In  God  will  we  glory  all  the  day^ 

and  thy  name  forever  will  we  praise.     (Pause.) 

9  Yet  thou  didst  cast  us  off,  and  put  us  to  shame ; 
and  thou  goest  not  forth  with  our  armies. 

10  Thou  rnakest  us  turn  back  from  the  foe, 
and  they  that  hate  us  spoil  for  themselves. 

11  Thou  givest  us  as  sheep  for  food, 
and  scatterest  us  among  the  heathen. 

12  Thou  sellest  thy  people  for  nought, 
and  hast  not  increased  by  their  price. 

13  Thou  makest  us  a  reproach  to  our  neighbors, 

a  scorn  and  a  derision  to  them  that  are  about  us. 


TSALM  XLV.  719 


14  Thou  raakest  us  a  by-word  among  the  heathen, 
a  shaking  of  the  head  among  the  peoples. 

15  All  the  day  my  disgrace  is  before  me, 
and  the  shame  of  my  face  eovereth  me ; 

16  for  the  voice  of  him  that  reproacheth  and  blasphemeth, 
on  account  of  the  enemy  and  revenger. 

17  All  this  is  come  upon  us  ;  and  we  have  not  forgotten  thee, 
and  have  not  been  false  to  thy  covenant. 

18  Our  heart  hath  not  turned  back, 

nor  our  steps  declined  from  thy  way  ; 

19  that  thou  shouldst  have  crushed  us  in  the  place  of  howling  beasts, 
and  covered  over  us  with  the  shadow  of  death. 

20  If  we  have  forgotten  the  name  of  our  God, 
and  spread  out  our  hands  to  a  strange  god, 

21  shall  not  God  search  this  out  ? 

For  he  knoweth  the  secrets  of  the  heart. 

22  Because  for  thy  sake  we  are  slain  all  the  day  long, 
are  accounted  as  sheep  for  slaughter. 

23  Arouse  thee ;  why  sleepest  thou,  O  Lord  ? 
Awake  ;  do  not  cast  off  forever. 

24  Wherefore  hidest  thou  thy  face, 
forgettest  our  affliction  and  our  oppression  ? 

25  For  our  soul  is  bowed  down  to  the  dust, 
our  belly  cleaveth  to  the  earth. 

26  Arise,  a  help  for  us, 

and  redeem  us  for  thy  mercy's  sake. 


PSALM  XLV. 

To  the  Chief  Musician.      After  [the   melody]      Lilies.     Didactic   [Fsalm]   of  the  Sons  of  Korah. 

A  Song  of  Delights. 

1  My  heart  is  overflowing  with  a  goodly  theme. 
I  say,  My  work  is  for  a  king ; 

my  tongue  is  the  pen  of  a  ready  writer. 

2  Fair,  fair  art  thou,  above  the  sons  of  men  ; 
grace  is  poured  into  thy  lips ; 

therefore  hath  God  blessed  thee  for  ever. 

3  Gird  thy  sword  on  the  thigh,  O  Mighty  One, 
thy  honor  and  thy  majesty ; 

4  and  in  thy  majesty  ride  prosperously, 
for  the  sake  of  truth  and  humble  right, 

and  thy  right  hand  will  teach  thee  fearful  deeds. 

5  Thine  arrows  are  shai*p, 

in  the  hearts  of  the  king's  enemies; 
peoples  shall  fall  under  thee. 

6  Thy  throne,  O  God,  is  forever  and  ever ; 

a  sceptre  of  righteousness  is  the  sceptre  of  thy  kingdom. 

7  Thou  hast  loved  righteousness,  and  hated  wickedness  ; 
therefore,  God,  thy  God,  hath  anointed  thee, 

with  the  oil  of  "gladness  above  thy  fellows. 

8  Myrrh  and  aloes,  cassia,  are  all  thy  garments; 
from  palaces  of  ivory  stringed  instruments  cheer  thee. 

d  Daughters  of  kings  are  among  thy  precious  ones; 
at  thy  right  hand  staudeth  the  queen,  in  gold  of  Ophir. 


720  SECOND  BOOK  OF  PSALMS. 

10  Hearken,  daughter,  and  behold,  and  incline  thine  ear ; 
and  forget  thy  people  and  thy  father's  house ; 

11  and  let  the  king  desire  thy  beauty; 

for  he  is  thy  lord,  and  do  thou  do  him  homage. 

12  And  the  daughter  of  Tyre  with  a  gift  shall  court  thy  favor, 
the  rich  ones  of  the  people. 

13  All  glorious  is  the  king's  daughter  within ; 
of  gold  embroidery  is  her  apparel. 

14  In  gayly  wrought  garments  she  shall  be  conducted  to  the  king, 
virgins  behind  her,  her  companions, 

brought  in  to  thee. 

15  They  shall  be  conducted  with  gladness  and  rejoicing ; 
they  shall  enter  into  the  palace  of  the  king. 

16  In  place  of  thy  fathers  shall  be  thy  sons; 
thou  shalt  set  them  for  princes  in  all  the  earth. 

17  I  will  cause  thy  name  to  be  remembered  in  all  generations ; 
therefore  shall  peoples  praise  thee  forever  and  ever. 

Ver.  1.  Or,  My  works  are  for  a  king.     Or,  I  utter  my  work  [i.  e.,  poem]  for  a  king. 
Ver.  5.  The  order  of  the  members,  as  they  now  stand  in  the  Hebrew  text,  is  as  follows: 

Thine  arrows  are  sharp, — 
Peoples  shall  fall  under  thee, — 
In  the  heart  of  the  king's  enemies. 

Ver.  12.  Daughter  of  Tyre:  for  the  city  and  its  inhabitants,  personified  as  a  female.    Compare  Is.  xxxvii.  22. 
Ver.  13.  Within.    In  her  inner  apartments ;  whence  she  is  to  be  conducted  in  state  (vers.  14, 15)  to  the  palace  of  the 
bridegroom. 


PSALM  XLVI. 

To  the  chief  Musician.     To  [voices  of]  Maidens.     A  Song  of  the  Sons  of  Korah. 

1  God  is  to  us  a  refuge  and  strength  ; 
a  help  in  troubles,  most  surely  found. 

2  Therefore  we  will  not  fear,  though  the  earth  change, 
though  the  mountains  be  moved  into  the  heart  of  the  seas. 

8  Let  its  waters  roar  and  foam, 

let  the  mountains  shake  with  the  swelling  thereof.     (Pause.) 

4  There  is  a  river,  whose  streams  gladden  the  city  of  God, 
the  holy  place  of  the  dwellings  of  the  Most  High. 

5  God  is  in  the  midst  of  her ;  she  shall  not  be  moved ; 
God  will  help  her,  at  the  turning  of  the  morning. 

6  The  heathen  raged,  kingdoms  were  moved ; 
he  uttered  his  voice,  the  earth  melted. 

7  Jehovah  of  hosts  is  with  us  ; 

the  God  of  Jacob  is  a  refuge  for  us.     (Pause.) 

8  Come,  see  the  deeds  of  Jehovah, 

who  hath  made  desolations  in  the  earth  ; 

9  causing  wars  to  cease  to  the  end  of  the  earth  ; 

the  bow  he  breaketh,  and  cutteth  the  spear  asunder, 
the  chariots  he  burnetii  in  the  fire. 

10  Desist,  and  know  that  I  am  God ; 

I  will  be  exalted  among  the  heathen,  I  will  be  exalted  in  the  earth. 

11  Jehovah  of  hosts  is  with  us ; 

the  God  of  Jacob  is  a  refuge  for  us. 

Ver.  1.  Most  surely  found.  This  use  of  "found"  is  illustrated  by  Deut.  iv.  29;  2  Chr.  xv.  2,  4,  15;  Is.  lv.  6,  lxv.  1; 
Jer.  xxix.  14.  Comp.  P-i.  xxxii.  6,  in  a  time  of  finding  (when  thou  mayest  he  found).  It  does  not  moan  merely  near  at  hand 
(Gesenius,  'Dies.  Vol.  ii.  p.  814,  prseslo  est),  as  one  that  may  be  found,  but  actually  found,  i.  e.  manifested  to  those  seeking 
him.  Moreover,  the  term  "  found  "  is  required  here,  in  order  to  express  the  coincidence  with  the  passages  just  quote! 
That  the  thought  is  the  same  is  obvious,  and  it  should  have  the  same  expression.  By  the  substitution  of  proved  or  approved 
(I)B  Wetts  erprobt,  Delitzsch  bewahrl),  this  coincidence  is  lost. 


PSALM  XLVIII.  72] 


In  tho  phrase,  HJO  N¥DJ  (I 
quality  expressed  in  Xi'DJ,  and  h 
too  strong  .or  the  Ueb.  expression 


;iit.  found  exceedingly,  very  greatly  found)  "ifO  denotes  the  degree  or  measure  of  the 
hence  the  certainty  (not  frequency)  of  it.    " Often  fourfj "  is  too  weak;  "ever  found"  ia 

,  though  not  lor  the  reality.     "A  help  most  readily  to  be  found  "  |  I'mxcn,  and  Ski.nxer  ■ 

Lee's  Ueb.  Lex.:  "very  acceptable,  or,  ready  to  be  found  ")  is  grammatically  wrong  (Xi'OJ  belonging  to  OTlSx),  as  are  all 
renderings  which  make  ni?>?  the  subject.  HoLL,  ElTZIO,  EWALD,  HUPPELD,  erfunden  sehr  ( or  sehr  erfunden,  or  erfunden 
gar  sehr).  On  the  contrary,  Delitzsch,  bewUhrtgar  sehr:  VAiHixafiB,  sehr  bewiihrt;  Da  Wette,  sehr  erprobt;  J.  Olshau- 
se.n,  gar  sehr  ist  er  (von  tins)  als  Beistand  in  Nuthen  erprobt. 

Ver.  5.  At  the.  turning  of  Vie  morning.    At  the  crisis,  when  darkness  begins  to  give  place  to  light,  and  mornin"  is  about 
to  dawn.  ° 


PSALM  XLVII. 

To  the  Chief  Musician.     A  Psalm  of  (he  Sons  of  Korah. 

1  All  ye  peoples  clap  your  hands ; 
shout  unto  God  with  the  voice  of  triumph. 

2  For  Jehovah,  Most  High,  is  terrible ; 
a  great  king  over  all  the  earth. 

3  He  will  subdue  peoples  under  us, 
and  nations  under  our  feet. 

4  He  will  choose  for  us  our  inheritance, 

the  pride  of  Jacob,  whom  he  loved.     {Pause). 

5  God  hath  gone  up  with  shouting, 
Jehovah  with  sound  of  trumpet. 

6  Sing  praise  to  God,  sing  praise ; 
sing  praise  to  our  king,  sing  praise. 

7  For  God  is  king  of  all  the  earth; 
sing  praise,  in  instructive  song. 

8  God  reigneth  over  the  heathen; 
God  sitteth  on  his  holy  throne. 

9  Nobles  of  tbe  peoples  are  assembled,  . 
the  people  of  the  God  of  Abraham. 

For  to  God  belong  the  shields  of  the  earth ; 
he  is  greatly  exalted. 

Ver.  9.    Peoples:  a  frequent  designation  of  the  tribes  of  Israel,  together  constituting  "the  people  of  the  God  of 
Abraham." 


PSALM  XLVIII. 
A  Song.     A  Psalm  of  the  Sons  of  Korah. 

1  Great  is  Jehovah,  and  greatly  to  be  praised, 
in  the  city  of  our  God,  his  holy  mount. 

2  Beautiful  in  elevation,  the  joy  of  the  whole  earth, 
Mount  Zion,  the  sides  of  the  north, 

ihe  city  of  the  great  King! 

3  God  is  known  in  her  palaces  for  a  refuge. 

4  For  lo,  the  kings  were  assembled, 
they  passed  along  together. 

5  They  saw;  then  they  marveled; 
they  were  dismayed,  they  fled  away. 

6  Trembling  took  hold  on  them  there, 
pain,  as  of  a  woman  in  travail. 

7  With  an  east  wind, 

thou  breakest  the  ships  of  Tarshi.h. 
46 


722  SECOND  BOOK  OF  PSALMS. 


8  As  we  have  heard,  so  have  we  seen, 

in  the  city  of  Jehovah  of  hosts,  in  the  city  of  our  God ; 
God  will  establish  it  forever.     {Pause.) 

9  We  have  thought  of  thy  loving-kindness,  O  God, 
in  the  midst  of  thy  temple. 

10  As  is  thy  name,  O  God, 

so  is  thy  praise,  uuto  the  ends  of  the  earth ; 
thy  right  hand  is  full  of  righteousness. 

11  Let  Mount  Zion  rejoice, 

let  the  daughters  of  Judah  exult, 
because  of  thy  judgments. 

12  Walk  about  Zion,  and  go  round  about  her  ; 
number  her  towers. 

13  Mark  well  her  rampart, 
go  through  her  palaces, 

that  ye  may  tell  it  to  the  generation  following. 

14  For  this  God  is  our  God  forever  and  ever ; 
he  will  guide  us,  until  death. 


PSALM  XLIX. 

To  the  Chief  Musician.     A  Psalm  of  the  Sons  of  Korah. 

1  Hear  this,  all  ye  people, 

give  ear,  all  ye  inhabitants  of  the  world; 

2  both  men  of  low  and  men  of  high  degree, 
rich  and  poor  together. 

3  My  mouth  shall  speak  wisdom, 

and  the  meditation  of  my  heart  is  understanding. 

4  I  will  incline  my  ear  to  a  parable ; 

I  will  open  my  dark  saying  on  the  harp. 

5  Wherefore  should  I  fear  in  days  of  evil, 

when  the  iniquity  of  my  supplanters  compasseth  me  about ; 

6  who  trust  in  their  might, 

and  glory  in  the  abundance  of  their  wealth  ? 

7  A  brother  can  no  one  by  any  means  redeem, 
or  give  to  God  a  ransom  for  him  ; 

8  (for  costly  is  the  redemption  of  their  soul, 
and  it  forever  faileth ;) 

9  that  he  should  live  on  forever 
should  not  see  the  pit. 

10  For  he  shall  see  it.     Wise  men  die, 
alike,  the  fool  and  the  brutish  perish ; 
and  they  leave  their  wealth  to  others. 

11  Their  inward  thought  is,  that  their  houses  are  forever, 
their  dwellings  to  all  generations  ; 

they  call  their  lands  after  their  own  names. 

12  But  man,  in  honor,  continueth  not; 
he  is  like  the  beasts  that  perish. 

13  This  is  their  way,  to  whom  folly  belongeth ; 

and  they  that  come  after  them  will  delight  in  their  sayings.     (Pause.) 

14  Like  she^p  they  are  laid  in  the  grave ; 
death  shall  feed  on  them  ; 

and  the  upright  shall  rule  over  them  in  the  morning ; 

and  their  form  shall  consume  in  the  grave  from  its  dwelling. 


PSALM  L.  723 

15  But  God  will  redeem  my  soul  from  the  power  of  the  grave  ; 
for  he  will  take  me.     (Peruse. ) 

16  Do  not  fear,  because  one  becometh  rich, 
because  the  glory  of  his  house  increaseth. 

17  For,  when  he  dieth,  he  shall  take  nothing  away; 
his  glory  shall  not  descend  after  him. 

18  Though  in  his  life  he  bless  his  soul, 

and  men  praise  thee  that  thou  doest  well  for  thyself, 

19  it  shall  come  to  the  generation  of  his  fathers  ; 
they  shall  never  see  light. 

20  Man  that  is  in  honor,  and  understandeth  not, 
is  like  the  beasts  that  perish. 

Ver.  5.  Supplanters:  the  Heb.  word  regarded  here  as  a  verbal  adj.  from  the  verbal  stem  3pj;  (prop,  to  take  by  the  her], 

Hob.  xii.  13,  compared  with  Gen.  xxv.  2«)  to  supplant,  as  correctly  rendered  in  Gen.  xxvii.  36,  and  also  in  Jer.  ix.  4,  "will 
utterly  supplant,''— nut  merely,  as  N"  ucor.i.mcu  I  Lw;i-:'s  Bibelwerk)  treibt  Binterlist.  The  form  maybe  taken,  as -well 
suggested  by  Dulitisoh,  both  a*  verbal  adj.  and  as  substantive ;  and  we  need  not  (with  Bottchtk  i  point  the  word  here  as  a 
participial  form.  Gesknics,  lex.,"  verbal  adj.  a  Uer-in-voatt,  a  tracker?'  Foerst,  fax.,  "  a  persecutor,  or  lier-in-waU."*  1>k 
Wettk,  Dblitzsch,  Moll,  m-iner  Un'eriretcr.  Lexqsrkk,  meJner  JYachsteller.  Ewald,  der  Laurer.  IIitziu,  meiner  Wider- 
sache.r.     Of  the  ancient  versions,  the  Syrian  lias,  of  my  enemies. 

Others,  taking  2pj?  hi  the  only  signification  it  has  elsewhere  with  the  pointing  given  it  here,  translate,  the  iniquity  of 

my  heels  (that  which  follows  closely  upon  my  heels,  dogs  my  steps)  encompasses  me.  By  some  this  is  understood  to  mean, 
the  iniquity  of  my  steps,  of  my  (own)  ways,  which  compasseth  me  about,  leaving  no  escape  from  my  guilt.  To  this  concep- 
tion ofthe  meaning  Hapfeld  justly  objects,  that  2py  never  has  this  moral  senso.f  Hence,  with  some  others,  he  under- 
stands by  this  phrase,  the  wickedness  of  persecuting  enemies,  following  close  on  their  victim's  footsteps;  and  lie  translates, 
wenn  Preoel  mich  aufmeinen  JTersenumgiebt  (2d  ed.  more  exactly,  wenn  Frevel  aufmeinen  Fkrsen  mi<-)i  umgiebt).  The  ob- 
jection  of  DeUTZSOH  is  well  grounded:  Aber  abgeseken  von  dem  unpassenden  [TJ?  wirddamit  der  genit.  Verbindung  Un- 
mffgliches  sugemuthet.  ' 

In  the  old  English  versions  the  words  are  rendered  as  follows :  Coverdale,  M\TTnEw,  Cranmer,  Taverner,  Wltenthe 
wickedness  of  tii'/ hr/s  cnmpa*seth  me  round  about.  Genevan.  \when\  iniquity  shall  compass  me  about,  [as  at]  mineheeU. 
Bishops',  Wherefore  should  I  fear  in  evil  days?  Tlie  wickedness  of  my  heels  {then)  would  compassme  round  aoout.  Marg.  note: 
All  their  doings  be  wicked,  who  despair  of  God's  goodness  in  adversity. 

Ver.  7.  Ri'deem:  from  temporal  death,  which  is  meant  by  "  redemption  of  their  soul,"  in  ver.  8. 

Vers.  It,  15.     Contrast  between  the  end  of  the  wicked  and  the  right is.   The  former  are  laid  in  the  grave  like  brutes, 

with  no  hope  of  a  j  >yful  morning  after  the  night  of  death,  when  the  upright,  oppressed  in  this  life,  shall  triumph  over  them. 
The  latter  shall  be  redeemed  from  the  power  of  the  grave ;  he  shall  not  remain  under  it  forever,  li  is  absurd  to  suppose, 
as  some  interpret  the  writer's  language,  that  he  looked  for  exemption  from  temporal  death,  declared  in  v.  10  to  be  the  lot 
common  to  all. 

From  its  dwelling :  from  its  abode  in  the  material  substance  which  bore  their  organized  shape  and  form. 

Ver.  18.  Bless  his  soul :  count  himself  happy. 


PSALM   L. 
A  Psalm  of  Asaph. 

The  Mighty  One,  God,  Jehovah,  hath  spoken, 
and  hath  called  the  earth, 
from  the  rising  of  the  sun  unto  its  going  down. 
Out  of  Zion,  the  perfection  of  beauty, 
God  hath  shined  forth. 

Our  God  will  come,  and  shall  not  keep  silence; 
a  fire  will  devour  before  him, 
and  round  him  tempests  rage  with  violence. 
He  will  call  to  the  heavens  above, 
and  to  the  earth,  that  he  may  judge  his  people  ; 
"Gather  to  me  my  saints, 

who  have  made  a  covenant  with  me  by  sacrifice."' 
And  the  heavens  declare  his  righteousness  ; 
for  God,  he  is  judge.     (Pause.) 

Hear,  O  my  people,  and  I  will  speak, 
O  Israel,  and  I  will  testify  against  thee; 


*  On  3pi\  Josh.  till.  13,  Keil  says  (more correctly  than  Gesenius  and  Fuerst  in  their  lexs.),  bedeutet  eigentlich  den  Rin- 
terUsten  (Ps.  xlix.  6)  von  3pj?  insidiari,  und  isl  svnonym  mit  31X;  and  Hitzig  (on  this  passage,  p.  269)  Jos.  viii.  13,  tit 
der  3pj?  was     311X  Vers.  12,  H,  4. 

f  In  his  1st  ed.;  omitted,  as  is  the  who!    discussion  of  this  point,  in  tbp  2d  ed.  by  Riebm. 


r24  SECOND  BOOK  OF  PSALMS. 


I  am  God,  thy  God. 

8  Not  for  thy  sacrifices  will  I  reprove  thee ; 

and  thy  burnt-offerings  are  continually  before  me. 

9  I  will  not  take  a  bullock  from  thy  house, 
nor  he-goats  from  thy  folds. 

10  For  mine  is  every  beast  of  the  forest, 
the  cattle  on  a  thousand  hills. 

11  I  know  every  bird  of  the  mountains, 
and  the  beasts  of  the  field  are  before  me. 

12  If  I  were  hungry,  I  would  not  say  it  to  thee ; 
for  the  world  is  mine,  and  the  fulness  thereof. 

13  Will  I  eat  the  flesh  of  bulls, 
and  drink  the  blood  of  goats  ? 

14  Sacrifice  to  God  thanksgiving, 

and  pay  to  the  Most  High  thy  vows. 

15  And  call  upon  me  in  the  day  of  trouble ; 

I  will  deliver  thee,  and  thou  shalt  honor  me. 

16  And  to  the  wicked  God  saifch, 

What  right  hast  thou  to  declare  my  statutes, 
and  take  my  covenant  into  thy  mouth ; 

17  while  thou  dost  hate  instruction, 
and  cast  my  words  behind  thee  ? 

18  If  thou  seest  a  thief,  thou  delightest  in  him, 
and  with  adulterers  is  thy  poriion. 

19  Thy  mouth  thou  hast  given  up  to  evil, 
and  thy  tongue  contriveth  deceit. 

20  Thou  sittest,  and  speakest  against  thy  brother ; 
at  thy  mother's  son  thou  dost  give  a  thrust. 

21  These  things  hast  thou  done,  and  I  kept  silence. 
Thou-  though  test  I  was  surely  such  as  thyself. 

I  will  reprove  thee,  and  will  array  them  before  thine  eyes. 

22  O  consider  this,  ye  that  forget  God, 

lest  I  tear  in  pieces,  and  there  be  no  deliverer. 

23  He  that  sacrificeth  thanksgiving  shall  honor  me; 
and  he  that  directeth  his  way, 

to  him  will  I  show  the  salvation  of  God. 

Ver.  23.  Be  that  sacrificeth  thanksgiving :  compare  ver.  14. 


PSALM  LX 

To  the   Chief  Musician.     A  Psalm  of  David;  when  Nathan  the  prophet  came  to  him,  after  he  went  in 

to  Bathsheba. 

1  Be  gracious  to  me,  O  God,  according  to  thy  loving-kindness  ; 
according  to  the  greatness  of  thy  compassion  blot  out  my  transgressions. 

2  Wash  me  thoroughly  from  my  iniquity, 
and  from  my  sin  make  me  clean. 

3  For  my  transgressions  I  know, 

and  my  sin  is  before  me  continually. 

4  Toward  thee,  thee  only,  have  I  sinned, 
and  done  the  evil  in  thy  sight ; 

that  thou  mayest  be  just  when  thou  speakest, 
be  pure  wheu  thou  judgest. 
o       Behold,  in  iniquity  was  I  brought  forth, 
and  in  sin  did  my  mother  conceive  me. 


PSALM  LIT.  725 


6  Behold,  thou  desirest  truth  in  the  reins, 

and  in  the  hidden  part  thou  wilt  make  me  know  wisdom. 

7  Thou  wilt  purge  me  of  sin  with  hyssop,  and  I  shall  be  clean; 
thou  wilt  wash  me,  and  I  shall  be  whiter  than  snow. 

8  Thou  wilt  make  me  hear  joy  and  gladness  ; 
the  bones  thou  hast  broken  shall  exult. 

9  Hide  thy  face  from  my  sins, 
and  blot  out  all  my  iniquities. 

10  Create  in  me  a  clean  heart,  O  God, 
and  renew  a  right  spirit  within  me. 

11  Cast  me  not  away  from  thy  presence, 
and  take  not  thy  holy  Spirit  from  me. 

12  Restore  to  me  the  joy  of  thy  salvation, 
and  with  a  free  spirit  uphold  me. 

13  I  will  teach  transgressors  thy  ways, 
and  sinners  shall  return  to  thee. 

14  Deliver  me  from  blood-guiltiness,  O  God, 
O  God  of  my  salvation ; 

my  tongue  shall  sing  aloud  of  thy  righteousness. 

15  O  Lord,  thou  wilt  open  my  lips, 

and  my  mouth  shall  declare  thy  praise. 

16  For  thou  desirest  not  sacrifice,  else  would  I  give  it ; 
in  burnt-offering  thou  delightest  not. 

17  The  sacrifices  of  God  are  a  broken  spirit ; 

a  broken  and  contrite  heart,  O  God,  thou  wilt  not  despise. 

18  Do  good,  in  thy  good  pleasure,  to  Zion; 
thou  wilt  build  the  walls  of  Jerusalem. 

19  Then  wilt  thou  be  pleased  with  sacx-ifices  of  righteousness,  with  burnt-offering,  and 

whole  burnt-offering. 
Then  shall  they  offer  bullocks  upon  thine  altar. 


Ver.  12.    Free  spirit.    Freely  bestowed. 


PSALM  LII. 

To  the  chief  Musician.     Didactic  [Psalm]  of  David,  when  Doeg  the  Edomite  came  and  told  Saul,  and 

said,  David  came  to  the  house  of  Ahimelech. 

1  Why  dost  thou  boast  in  evil,  O  mighty  man  ? 
The  goodness  of  God  is  continual. 

2  Thy  tongue  devises  mischiefs, 

like  a  sharpened  razor,  working  deceit. 

3  Thou  lovest  evil  more  than  good ; 

lying,  more  than  to  speak  righteousness.     (PauseJ) 

4  Thou  lovest  all  devouring  words, 
O  deceitful  tongue. 

5  God  will  also  destroy  thee  forever. 

He  will  lay  hold  of  thee,  and  pluck  thee  out  of  the  tent, 
and  uproot  thee  from  the  land  of  the  living.     (Pause.) 

6  And  the  righteous  will  see,  and  fear, 
and  will  laugh  at  him; 

7  "  Behold  the  man, 

that  maketh  not  God  his  strength, 

and  trusteth  in  the  abundance  of  his  riches, 

is  strong  in  his  wickedness." 


726  SECOND  BOOK  OF  PSALMS. 


But  I  am  like  a  green  olive-tree  in  the  house  of  God; 
I  trust  in  the  mercy  of  God  forever  and  ever. 
I  will  praise  thee  forever,  because  thou  didst  it ; 
and  will  wait  on  thy  name,  for  it  is  good  before  thy  saints. 

Ps.  lii.  (title.)    See  1  Sam.  xxii.  9. 

Ver.  5.  Tent.    See  the  remark  on  Ps.  xci.  10. 


PSALM  LIIT. 

To  the  Chief  Musician.      Of  [moral]  disease.     Didactic   [Psalm]  of  David. 

1  The  fool  hath  said  in  his  heart,  There  is  no  God. 
Corrupt  and  abominable  are  they  in  iniquity  ; 
there  is  none  that  doeth  good. 

2  God  looked  down  from  heaven  upon  the  sons  of  men, 
to  see  if  there  is  any  that  understandeth, 

that  seeketh  after  God. 

3  They  have  all  turned  back ;  one  and  all  are  they  polluted; 
there  is  none  that  doeth  good,  not  even  one. 

4  Have  the  workers  of  iniquity  no  knowledge, 
who  eat  up  my  people  as  they  eat  bread, 

call  not  upon  God?  • 

5  There  were  they  in  great  fear,  where  no  fear  was ; 
for  God  hath  scattered  the  bones  of  thy  besiegers. 

Thou  hast  put  them  to  shame,  because  God  despised  them. 

6  Oh  for  the  salvation  of  Israel  out  of  Zion ! 
When  God  turneth  the  captivity  of  his  people, 
Jacob  will  exult,  Israel  will  rejoice. 

Ps.  liii.  A  Psalm  of  David  (Ps.  xiv.)  adapted,  by  slight  changes,  to  some  later  national  occurrence. 

Ver.  5.  Tfiere:  pointing  to  some  recent  and  familiar  occurrence.  No  fear  :  either  no  occasion  of  fear,  or  no  apprehen- 
sion of  coming  evil.  01  the  former  case  an  illustration  may  he  found  in  2  Kings  ch.  vii.  (compare  vers.  6,  7,  and  1-4,  15) ;  of 
the  latter,  in  Is.  xxxvii.  36. 

Ver.  6.  Turneth  the  captivity.  Compare  the  writer's  note  on  Job  xlii.  10.  Israel  is  another  name  for  Jacob,  with  the 
accessory  idea  of  "  prevailing  w'ith  God  ;"  see  Gen.  xxxii.  28.  Jacob,  on  the  contrary,  is  expressive  of  weakness ;  see,  for 
example,  Amos  vii.  2.  By  both  are  meant  God's  people;  one  implying  their  weakness  in  themselves,  the  other,  their 
strength  in  God. 


PSALM  LIV. 

To  the  chief  Musician.      With  stringed  instruments.     Didactic   [Psalm]   of  David,  when  the  Ziphites 
came,  and  said  to  Saul,  Is  not  David  hiding  himself  with  us  ? 

1  O  God,  by  thy  name  save  me, 
and  in  thy  might  judge  me. 

2  O  God,  hear  my  prayer  ; 

give  ear  to  the  words  of  my  mouth. 

3  For  strangers  have  risen  up  against  me, 
and  the  violent  seek  after  my  soul ; 

they  have  not  set  God  before  them.     (Pause.} 

4  Behold,  God  is  a  helper  for  me ; 

the  Lord  is  with  them  that  uphold  my  soul. 

5  He  will  return  the  evil  to  my  enemies ; 
in  thy  truth  cut  them  off. 

6  With  a  free-will  offering  will  I  sacrifice  to  thee ; 
I  will  praise  thy  name,  Jehovah,  for  it  is  good. 

7  For  out  of  all  distress  hath  he  delivered  me, 
and  my  eye  hath  seen  its  desire  on  my  enemies. 


PSALM  LV.  727 

Pr.  liv.  (title).    When  the  Ziphite.t  crime.     For  the  historical  allusion  see  \  Sam.  xxiii.  10. 

Ver.  1.  Thy  name:  m  representing  God,  and  in  him  all  In  which  the  believer  trusts,  and  funis  safety. 

Ver.  8.  Stranycr:  a  foreigner,  not  an  Israelite  ;  and  also  one  estrauged  in  spirit,  an  enemy,  thus  including  those  named 
In  th<-  title. 

Ver.  4.    Or,  The  Lord  is  he  that  upholdeth  my  soul. 

Ver.  5.    Or,  The  evil  will  return  to  my  enemies. 

Ver.  5,   2d  member.  In  thy  truth:  as  faithfuls  ss  to  his  word  requires. 

Ver.  7.  2d  member.  Hath  seen  its  desire.  The  Hebrew  verb,  in  its  construction  here,  means  to  gaze  intentlv,  and  to 
look  upon  with  satisfaction,  as  in  this  case  on  a  vanquished  enemy.  See  the  remark  on  Pb.  xviii.  60,  ami  compare  the  arti- 
cle "Psalms,  Imprecatory,''  in  Smith's  Bible  Dictionary  (American  edition,  p.  20£>),  particularly  divisions  iv.  and  v. 


PSALM  LV. 

To  the  chief  Musician.      With  stringed  instruments.     Didactic  [Psalm]  of  David. 

1  Give  ear,  O  God,  to  my  prayer, 

and  do  not  hide  thyself  from  my  supplication. 

2  Attend  to  me,  and  answer  me. 

I  am  restless  in  my  complaining,  and  disquieted; 

3  because  of  the  voice  of  the  enemy,  on  account  of  the  oppression  of  the  wicked. 
For  they  cause  mischief  to  impend  over  me, 

and  in  anger  lay  a  snare  for  me. 

4  My  heart  quaketh  within  me, 

and  terrors  of  death  have  fallen  upon  me. 

5  Fear  "and  trembling  enter  into  me, 
and  horror  overwhelmeth  me. 

6  And  I  say,  Oh  that  I  had  wings  like  the  dove; 
I  would  fly  away,  and  be  at  rest ! 

7  Lo,  I  wouid  wander  far  away, 

I  would  lodge  in  the  wilderness.     {Pause.) 

8  I  would  make  haste  to  escape, 

from  the  stormy  wind,  from  the  tempest. 

9  Destroy,  O  Lord,  divide  their  tongue ; 

for  I  have  seen  violence  and  strife  in  the  city. 

10  Day  and  night  they  go  about  her  on  her  walls, 
and  trouble  and  sorrow  are  within  her. 

11  Corruption  is  within  her, 

and  from  her  market-place  depart  not  extortion  and  deceit. 

12  For  it  is  not  an  enemy  that  reproacheth  me,  else  I  could  bear  it; 
not  one  that  hateth  me  hath  acted  proudly  against  me, 

else  I  would  hide  myself  from  him; 

13  but  thou —  a  man  esteemed  my  equal, 
my  associate  and  my  familiar  friend. 

14  Together  we  hold  sweet  familiar  converse, 
walk  to  the  house  of  God  in  the  festal  crowd. 

15  Desolations  are  upon  them  ;  they  shall  go  down  alive  to  the  underworld; 
for  wickedness  is  in  their  dwelling,  in  the  midst  of  them. 

16  As  for  me,  I  will  call  upon  God, 
and  Jehovah  will  save  me. 

17  Evening,  and  morning,  and  noon,  will  I  lament  and  sigh, 
and  he  will  hear  my  voice. 

18  He  redeemed  my  soul  in  peace  from  the  war  against  me ; 
for  many  were  [engaged]  with  me. 

19  God  will  hear,  and  he  will  answer  them, — 
even  he  that  sits  [as  judge]  of  old, —     {Pause) 
to  whom  there  were  no  changes, 

and  they  feared  not  God. 

20  He  put  forth  his  hand  against  those  at  peace  with  him  ; 
he  profaned  his  covenant. 


SECOND  BOOK  OF  PSALMS. 


21  Smooth  are  the  buttered  tones  of  his  mouth, 
but  his  heart  is  war. 

Softer  than  oil  are  his  words, 
but  they  are  drawn  swords. 

22  Cast  thy  burden  on  Jehovah, 
and  he  will  sustain  thee, 

he  will  never  suffer  the  righteous  man  to  be  moved. 

23  But  thou,  O  God,  wilt  bring  them  down  to  the  pit  of  destruction ; 
bloody  and  deceitful  men  shall  not  live  half  their  days. 

But  as  for  me,  I  will  trust  in  thee. 

Ver.  3.  Impend  over  me.  The  image  is  of  a  wall,  or  a  tower,  tottering  and  ready  to  fall.  So  do  they  keep  me  in  con- 
tinual apprehension  of  coming  evil. 

Ver.  9.  Divide  their  tongue.  The  tongue  being  the  instrument  of  communication,  the  meaning  is,  make  division  in 
their  counsels;  set  them  at  variance,  and  thus  thwart  their  purposes. 

Ver.  11.  Market-place  :  where  the  people  assembled  for  the  transaction  of  business,  and  where  magistrates  sat  to  ad- 
minister justice.  Compare  Neh.  viii.  1  (properly,  "into  the  broad  space  that  was  before  the  water-gate  "),  2  Chron.  xxxii. 
6  (properly,  "in  the  broad  space  at  the  gate  of  the  city  "),  Job  v.  4  (with  the  references  in  the  writer  s  note  on  the  passage) 
and  xxix.  7. 

Ver.  14.  We  hrild.  Many,  as  De  Wette,  Lengerke,  Maurer,  Ewald,  Hupfeld,  Delitzsch,  Moll,  translate  the  Imvf.  by 
the  past  tense  (of  customary  action,  were  wont  to  hold.)*  On  the  contrary,  the  use  of  the  Imp/,  is  most  readily  explained 
on  the  natural  supposition  (as  suggested  by  Dr.  Alexander)  that  "  the  false  friend,  of  whom  lie  is  complaining,  seems  to  be 
one  with  whom  he  was  still  intiniute,  but  whose  defection  he  clearly  foresaw." 

Ver.  15.  (Jo  down  alive.    As  they  who  opposed  the  authority  of  God  in  the  person  of  his  servant  Moses  (Numb.  ch.  xvi.). 

Ver.  15,  2d  member.     In  the  midst  of  them.     Or,  within  th-m  (in  their  heart.) 

Ver.  19.     Will  an<iver  them:  in  the  just  reward  of  their  misdeeds. 

Ver.  19,   3d  member.  No  changes  :  no  vicissitudes  of  fortune. 

Ver.  20.  He  put  forth:  individualizing  the  many  opposers  (vers.  IS,  19),  or  referring  especially  to  the  subject  of  vers. 
12-14.   Profaned  his  covenant ;  violated  its  sanctity,  by  a  breach  of  its  obligations.    Compare  Mai.  ii.  10. 


PSALM  LVI. 

To  the  chief  Musician.     After  [the  melody']  The  mute  dove  in  far-off  lands.     Memorial\Psalm~\  of  David, 

when  the  Philistines  seized  him  in  Galh. 

1  Be  gracious  to  me,  O  God,  for  man  would  devour  me. 
Continually  fighting  he  oppresseth  me. 

2  Daily  would  my  enemies  devour  me ; 

for  many  are  they  that  proudly  fight  against  me. 

3  What  time  I  am  afraid, 

I  will  put  my  trust  in  thee. 

4  In  God  will  I  praise  his  word ; 

in  God  do  I  trust,  I  will  not  fear; 
what  can  flesh  do  to  me  ? 

5  Every  day  they  wrest  my  words ; 
against  me  are  all  their  thoughts  for  evil. 

6  They  gather  together,  they  lie  in  wait ; 
they,  my  supplanters,  watch, 

as  they  have  waited  for  my  soul. 

7  Shall  they  escape  by  iniquity? 

In  anger  bring  down  the  peoples,  O  God. 

8  My  wanderings  hast  thou  numbered. 
Put  thou  my  tears  in  thy  bottle  ; 

are  they  not  in  thy  reckouing  ? 

9  Then  shall  my  enemies  turn  back  when  I  cry ; 
this  I  know,  for  God  is  for  me. 

10  In  God  will  I  praise  the  word  ; 

in  Jehovah  will  I  praise  the  word. 

11  In  God  do  I  trust,  I  will  not  fear ; 
what  can  man  do  to  me  ? 

12  On  me,  O  God,  are  thy  vows  ; 

I  will  pay  thanksgivings  unto  thee. 

*  Impf.  expressing  "constantly  repeated  acts,  customary  or  habitual  action"  (Gesexius,  Gram.  §  127,  4,  b). 


PSALM  LVII.  709 


13  For  thou  hast  delivered  my  soul  from  death. 
Wilt  thou  uot  [deliver]  my  feet  from  stumbling, 
that  I  may  walk  before  God, 
in  the  light  of  life  ? 


Ver.  4.    In  Gnd.     The  ground  of  praise  being  in  him,  as  is  also  the  ground  of  trust. 

Ver.  6,  2d  member.  Or,  They  who  watch  my  heels  (to  trip  me). 

Ver.  8.  Numbered.  As  in  Job  xxxi.  4,  "  Doth  he  not  see  my  ways,  and  number  all  my  steps?"  That  is,  does  he  not 
take  account  of  all,  so  that  none  escape  observation  ' 

Ver.  'J.   2d  member.     Or,  This  1  know,  that  God  is  for  me. 

Ver.  10.  The  word.  The  word  of  promise,  that  God  is  for  me,  as  expressed  in  the  preceding  sentence. — In  God — in  Je- 
hovah: as  in  ver.  4. 

Ver.  113.  4th  member.  Light  of  life:  in  contrast  with  tho  darkness  and  gloom  of  the  realm  of  death.  Compare  Job 
x.  21,  22. 


PSALM    LVII. 

To    the   chief  Musician.      Do   not   Destroy.      Memorial   [Psalm]  of  David,  when  he  fled  from  Saul, 

in  the  cave^. 

1  Be  gracious  to  me,  O  God,  be  gracious  to  me ; 
for  in  thee  hath  my  soul  sought  refuge. 

And  in  the  shadow  of  thy  wings  will  I  seek  refuge, 
until  the  calamities  shall  pass  by. 

2  I  will  cry  unto  God  Most  High, 

to  the  Mighty,  who  completeth  [the  purpose]  concerning  me. 

3  He  will  send  from  heaven  and  save  me, 

whom  he  that  would  devour  me  hath  reviled.     {Pause.) 
God  will  send  his  mercy  and  his  truth. 

4  My  soul  is  in  the  midst  of  lions  ; 

I  will  lie  down  with  them  that  breathe  out  flames, 
sons  of  men,  whose  teeth  are  spears  and  arrows, 
and  their  tongue  a  sharp  sword. 

5  Be  thou  exalted  above  the  heavens,  O  God, 
thy  glory  over  all  the  earth. 

6  They  prepared  a  net  for  my  steps  ; 
he  bowed  down  my  soul.    • 

They  dug  a  pit  before  me; 

they  fell  into  the  midst  of  it.     (Pause.) 

7  My  heart  is  fixed,  O  God,  my  heart  is  fixed ; 
I  will  sing,  and  will  sing  praise. 

8  Awake  my  glory,  awake  lute  and  harp ; 
I  will  awake  the  dawn  ! 

9  I  will  praise  thee  among  the  peoples,  O  Lord; 
I  will  sing  praise  to  thee  among  the  nan  ns. 

10  For  great,  unto  the  heavens,  is  thy  mercy, 
and  unto  the  clouds  thy  truth. 

11  Be  thou  exalted  above  the  heavens,  O  God, 
thy  glory  over  all  the  earth  ! 

Ps.  Ivii.   (title).     Donotdi-stroy.     A  designation  (perhaps  suggested  by  Dent.  ix.  26)  of  a  grr.np  of  Psalms  DJ  David  (Ts9. 
lvii-lix.)  and  of  Ps.lxxv.    Asa  motto,  it  is  appropriate  to  the  Bubject,  or  theoi  lemall.—  WhmJuf 

1  dam.,  eli.  xxii.  (or  oh.  xxiv.). 

V  r.  2.  Completeth — concerning  mr.    Does  not  leave  unfinished  what  he  has  purposed  and  begun.    This  specific  idea,  of  a 
purpose  to  be  fulfilled,  is  lost  in  the  vague  rendering,  "  performetb  all  things  for  me." 

Ver.  3,   3d  member.     Mercy  and   Truth   personified.     His  mercy,  in   compassion  for  me ;  his   truth,  in   fidelity  to  his 
promises. 

Ver.  4,  2d  member.     /  will  lie  down  :  the  language  of  cheerful  confidence  in  God's  protecting  care. — Or,  With  them  that 
lick  Tthe  jaws].     See  the  preceding  member. 

Ver.  6,   2d  member.    Be:  the  author,  and  animating  spirit,   of  these   persecutions,   the   Psalmist's  royal  adversary. 


730  SECOND  BOOK  OF  PSALMS. 


PSALM   LVIII. 

To  the  chief  Musician.     Do  not  destroy.     Memorial  [Psalm']  of  David. 

1  Do  ye,  of  a  truth,  in  silence  speak  righteousness  ? 
With  equity  do  ye  judge,  ye  sons  of  men  ? 

2  Yea,  in  heart  ye  work  iniquities, 

and  mete  out  the  violence  of  your  hands  in  the  land. 

3  The  wicked  are  estranged  from  the  womb ; 
from  birth  they  go  astray,  speaking  lies. 

4  They  have  poison  like  the  poison  of  a  serpent; 
as  a  deaf  adder  stoppeth  its  ear, 

5  that  hearkeneth  not  to  the  voice  of  enchanters, 
of  one  charming  with  charms,  well-skilled. 

6  O  God,  break  their  teeth  in  their  mouth ; 

the  fangs  of  the  young  lious  beat  out,  O  Jehovah. 

7  They  shall  melt  away,  as  waters  flow  off; 

he  will  fit  his  arrows,  they  shall  be  as  if  severed. 

8  As  a  snail  melteth  as  it  goeth, 

an  untimely  birth  of  a  woman, — they  have  not  seen  the  sun. 

9  Before  your  pots  can  feel  the  thorns, 

as  well  green  as  burning,  he  will  sweep  it  away  with  a  tempest. 

10  The  righteous  will  rejoice  that  he  hath  seen  vengeance; 
his  steps  he  will  bathe  in  the  blood  of  the  wicked. 

11  And  men  will  say,  Verily,  there  is  fruit  for  the  righteous, 
verily,  there  is  a  God  that  judgeth  in  the  earth. 

Ps.  lvhi.  (title).    Do  not  destroy.    As  in  Ps.  lvii.  (title). 

Ver.  1.  In  silence.  A  bitter  sarcasm.  Is  it  with  silence  that  ye  perform  the  office  of  speech,  dumb  when  ye  ought  to 
speak,  and  declare  the  right  ? 

Ver.  2.    In  heart:  the  heart  itself  being  a  fountain  only  of  evil. 

Ver.  4.    Or,  As  a  deaf  adder,  he  stoppeth  his  ear. 

Ver.  7,  2d  member,  He:  the  enemy. — They  (the  arrows)  shall  be  as  if  severed,  harmless  as  if  cut  in  twain.  So  IIupfeld 
in  his  commentary.  But  in  his  crit.  note,  "He  (Jehovah)  fits  his  arrows;  [it  is]  as  if  they  (the  enemy)  wiuld  be  cut.  off." 
The  Heb.  expression,  it  must  be  admitted,  is  difficult ;  but  a  result  more,  cert  tin  than  an,  "  as  if,"  was  surely  intended. 

Ver.  8.  They  are  like  the  snail,  that  dissolves  in  slime  as  it  goes;  like  the  untimely  birth,  that  hns  never  seen  the  sun. 
So  do  they  melt  away ;  so  short  their  life,  it" is  as  though  they  had  not  lived  at  all. 

Ver.  9.  Before,  etc.  Before  your  schemes  can  be  matured  and  carried  into  effect. — Thorns :  used  as  fuel ;  compare 
Eccl.  vii.  6. 

Ver.  9,  2d  member.  A  swell  green  as  burning.  In  every  stage  of  progress,  as  well  incipient  as  final. — It:  comprehend- 
ing all  in  one. 


PSALM  LIX. 

To  the  chief  Musician.     Do  not  destroy.     Memorial  [Psalm]  of  David,  when  Saul  sent, 
and  they  watched  the  house  to  slay  him. 

1  Deliver  me  from  my  enemies,  O  my  God. 

Thou  wilt  set  me  on  high  from  them  that  rise  up  against  me. 

2  Deliver  me  from  workers  of  iniquity, 
and  from  men  of  blood  save  me. 

3  For  lo,  they  lie  in  wait  for  my  soul ; 
strong  ones  are  gathered  against  me, 

not  for  my  transgression,  and  not  for  my  sin,  O  Jehovah. 

4  For  no  iuiquity,  they  run  and  prepare  themselves  ; 
awake,  to  meet  me,  and  behold. 

5  And  thou  Jehovah,  God  of  hosts, 
God  of  Israel, 

awake  to  visit  all  the  heathen ; 

spare  no  iniquitous  traitors.     {Pause.) 


PSALM  LX.  73! 

6  They  return  at  evening;  they  howl  like  the  dog; 
and  they  go  round  the  city. 

7  Lo,  they  belch  out  with  their  mouth ; 
swords  are  in  their  lips; 

for  who  doth  hear  ? 

8  But  thou,  Jehovah,  wilt  laugh  at  them; 
thou  wilt  mock  at  all  the  heathen. 

9  Mv  strength,  I  will  wait  on  thee; 
for  God  is  my  defense. 

10  God,  with  his  loving-kindness,  will  anticipate  me; 
God  will  let  me  see  my  desire  on  my  enemies. 

11  Slay  them  not,  lest  my  people  forget; 

make  them  reel  by  thy  might,  and  bring  them  down, 
our  shield,  O  Lord ! 

12  A  sin  of  their  mouth,  is  the  word  of  their  lips; 
and  they  shall  be  taken  in  their  pride, 

and  for  cursing,  and  for  the  falsehood  they  tell. 

13  Consume  in  wrath,  consume  till  they  are  no  more ; 
and  let  them  know  that  God  ruleth  in  Jacob, 

to  the  ends  of  the  earth.     (Pause.) 

14  And  they  will  return  at  evening,  will  howl  like  the  dog, 
and  will  go  round  the  city. 

15  As  for  them,  they  will  wander  about  for  food ; 
if  they  are  not  sated,  they  will  remain  all  night. 

16  But  as  for  me,  I  will  sing  of  thy  might, 

and  will  sing  aloud  of  thy  loving-kindness  in  the  morning. 
For  thou  hast  been  a  tower  of  defense  for  me, 
ami  a  refuge  in  the  day  of  my  distress. 

17  My  strength,  unto  thee  will  I  sing  praise  ; 
for  God  is  my  defense,  my  gracious  God. 

Ps.  lix.    (title).     Do  not  destroy.    As  in  Psalm  Ivii.  (title). —  Wlien  Saul  sent,  etc.    See  1  Sam.  six.  11-18. 

Yer.  4.    Prep  ire  Mtemselves:  fur  the  assault. 

Ver.  5.  If  all  the  heathen  (first  member)  are  to  be  visited  with  his  displeasure,  much  more  the  revolted  and  traitors 
amonir  hi*  own  people. 

Vei.  9.    Mi/  strength.     As  in  some  Hebrew  manuscripts,  and  in  ancient  versions. 

Ver.  LO,  2d  me  nber.    See  tin-  remark  <>n  Ps.  liv.  7. 

Ver.  12,    1st  member.    Meaning:  whatever  word  they  utter  is  sinful ;  it  is  a  sin  of  their  mouth. 

Ver.  13.  Let  them  know  t/iat  God  ruleth.  This  zeal  lor  the  honor  ol  God's  government  inspires  the  Psalmist's  appeals  to 
his  justice. 


PSALM   LX. 

To  the  chief  Musician.     After  [the  melody']  Lily  of  Testimony.     Memorial  [Psalm~\  of  David,  to  be 

taught;    when  he  strove  with  Aram  Naharaim,  and  wi;h  Aram  of  Zohah,  and  Joab 

relumed  and  smote  Edom  in  the  Valley  of  Salt,  twelve  thousand. 

1  O  God,  thou  hast  cast  us  off,  hast  scattered  us. 
Thou  wast  angry ;  thou  wilt  restore  to  us. 

2  Thou  hast  made  the  earth  quake  ;  thou  hast  rent  it; 
heal  the  breaches  thereof,  for  it  shaketh. 

3  Thou  hast  showed  thy  people  a  hard  thing; 
thou  hast  made  us  drink  wine  even  to  reeling. 

4  Thou  hast  given  to  them  that  fear  thee  a  banner, 
to  be  lifted  up  because  of  truth.     (Pause.) 

5  That  thy  beloved  ones  may  be  delivered, 
save  with  thy  right  hand  and  answer  me. 

6  God  bath  spoken  in  his  holiness.     I  -will  triumph  ; 

I  will  divide  Shechera,  and  will  mete  out  the  valley  of  Succoth. 
4 


732  SECOND  BOOK  OF  PSALMS. 


7  Gilead  is  mine,  and  Manasseth  is  mine, 
and  Ephraim  is  the  defense  of  my  head ; 
Judah  is  my  ruler's  staff. 

8  Moab  is  my  wash-basin  ; 

upon  Edom  will  I  cast  my  shoe. 
Because  of  me,  Philistia,  cry  aloud. 

9  Who  will  conduct  me  to  the  fenced  city  ? 
Who  hath  led  me  unto  Edom  ? 

10  Is  it  not  thou,  O  God,  that  didst  cast  us  off, 
and  goest  not  forth,  O  God,  with  our  armies? 

11  Give  us  help  from  the  foe; 

for  vain  is  the  deliverance  of  man. 

12  Through  God  we  will  do  valiantly  ; 

and  he  it  is  that  will  tread  down  our  foes. 

Ps.  lx.  (title).    Lily,  the  symbol  of  purity  and  loveliness ;  testimony,  the  divine  law ;  hence,  Beauty  of  the  Divine  Law, 
name  of  a  melody  to  which  this  psalm  was  to  bo  sung. 

thro 
of  Isr; 

Aram:  Sy 
pare  2  Sam.  viii.  13. 1  Chrou.  xviii.  12.  .  . 

Vers.  1-3  seem  to  refer  to  reverses  in  the  early  conduct  of  the  war,  of  which  only  the  final  triumphs  are  recorded  in 

Ver.3.   Hast  made  us  drink  wine:  a  common  expression  of  the  Divine  displeasure.     See,  for  example,  Ps.  lxxv.  8  ;  Jer. 

Ver.  7.    Ruler's  staff.    See  Qen.  xlix.  10,  "  The  sceptre  will  not  depart  from   Judah,  nor  the  ruler's  staff  from  between 
his  feet"  (the  writer's  revised  version). 

Ver  8     3d  member.     Or,  Over  me,  Philistia,  cry  aloud.    (Ironical.) 

Ver  9.  Hath  led  me     Apparently  anticipating,  and  taking  for  granted,  that  which  he  desires  and  seeks. 


PSALM  LXI. 

To  the  chief  Musician.      Upon  a  stringed  instrument.     A  \Psalm\  of  David. 

1  Hear,  O  God,  my  cry ; 
attend  unto  my  prayer. 

2  From  the  end  of  the  earth  I  call  to  thee  when  my  heart  famteth. 
To  a  rock,  too  high  for  me,  thou  wilt  lead  me. 

3  For  thou  hast  been  a  refuge  for  me, 

a  tower  of  strength,  from  before  the  enemy. 

4  I  will  abide  in  thy  tabernacle  forever; 

I  will  take  refuge  in  the  covert  of  thy  wings.     {Pause.} 

5  For  thou,  0  God,  hast  hearkened  to  my  vows  ; 
hast  given  the  heritage  of  them  that  fear  thy  name. 

6  Thou  wilt  add  days  to  the  days  of  the  king, 
his  years  as  many  generations. 

7  He  shall  sit  [on  the  throne]  before  God  forever ; 
cause  that  mercy  and  truth  preserve  him. 

8  So  will  I  sing  praise  to  thy  name  forever, 
that  I  may  perform  my  vows,  day  by  day. 

Ver  2.  Too  high  for  me :  whose  summit  I  can  not  reach  without  aid,  and  to  which  thou  wilt,  lead  me.  The  language, 
of  course,  is  figurative ;  but  the  literal  imagery  should  be  consistent  with  itself.  A  rock  may  be  "  higher  thau  I,  and  not 
be  a  very  high  rock. 


PSALM    LXII. 

To  the  chief  Musician  over  Jediithun.     A  Psalm  of  David. 

1  Only  in  God  is  my  soul  quieted  ; 
from  him  is  my  salvation. 

2  Only  he  is  my  rock,  and  my  salvation, 

my  high  place  ;  I  shall  not  be  greatly  moved. 


PSALM  LXIII. 


3  How  long  will  ye  rush  upon  a  man, 
will  break  him  clown,  all  of  you, 

as  a  wall  inclined,  us  a  fence  that  is  thrust  down  ? 

4  They  only  consult  to  thrust  him  from  his  elevation  ; 
they  delight  in  falsehood. 

They  bless,  each  with  his  mouth,  but  in  their  inward  part  they  curse.     (Faiwc.) 

5  Only  in  God  "be  thou  quieted,  my  soul; 
for  from  him  is  my  hope. 

6  Only  he  is  my  rock,  and  my  salvation, 
my  high  place;  I  shall  not  be  moved. 

7  On  God  [rests]  my  salvation,  and  my  glory; 
the  rock  of  my  strength,  my  refuge,  is  in  God. 

8  Trust  in  him  at  all  times,  ye  people; 
pour  out  your  heart  before  him  ; 
God  is  a  refuge  for  us.     (Pause.) 

9  Oidy  vanity  are  men  of  low  degree,  men  of  high  degree  a  lie; 
in  the  balances  they  surely  go  up  ; 

together  are  they  less  than  vanity. 

10  Trust  not  in  oppression, 
and  be  not  vain  in  robbery ; 

when  riches  increase,  set  not  the  heart  upon  them. 

11  Once  hath  God  spoken, 
twice  have  I  heard  this, 
that  power  belongeth  to  God. 

12  And  to  thee,  O  Lord,  belongeth  mercy  ; 

for  thou  wilt  render  to  man  according  to  his  work. 

Ps.  lxii.  (title).    Jedulhun.    A  collective,  representing  the  family,  or  choir,  of  that  name.    Compare  Ps.  xxxix.  (title). 


PSALM  LXIII. 
A  Psalm  of  David,  when  he  was  in  the  wilderness  of  Judah. 

1  0  God,  my  God  art  thou  ;  earnestly  will  I  seek  thee. 
My  soul  th irate th  for  thee,  my  flesh  pineth  ibr  thee, 

LQ  a  hind  of  drought,  and  fainting,  without  water. 

2  So,  in  the  sanctuary,  have  I  beheld  thee, 
to  see  thy  power  and  thy  glory. 

3  For  thy  loving-kindness  is  better  than  life  J 
my  lips  shall  praise  thee. 

•i  So  will  I  bless  thee  while  I  live; 
in  thy  name  will  1  lift  up  my  hands. 

5  As  with  marrow  and  with  fatness  shall  my  soul  be  satisfied, 
a  id  my  mouth  shall  praise  with  joyful  lips; 

6  when  I  remember  thee  upon  my  bed, — 
in  the  night-watches  1  meditate  on  thee. 

7  For  thou  hast  been  a  help  for  me, 

and  in  the  shadow  of  thy  wings  will  T  rejoice. 

8  My  soul  hath  followed  close  upon  thee; 
thy  right  hand  hath  upheld  me. 

9  And  they,  to  [their]  destruction  will  they  seek  my  soul; 
they  shall  go  into  the  depths  of  the  earth. 

10  They  shall  he  given  over  to  the  power  of  the  sword; 
a  portion  for  jackals  shall  they  be. 


"34  SECOND  BOOK  OF  PSALMS. 


11       But  the  king  will  rejoice  in  God; 

they  shall  glory,  every  one  that  sweareth  by  him. 

For  the  mouth  of  them  that  speak  falsehood  shall  be  stopped. 

Ps.  lxiii.  (title).    See  2  Sam.  xv.  23,  28. 

Ver.   2.  So :  namely,  as  I  now  long  to  behold  thee,  that  I  may  see  (may  apprehend)  thy  power  and  thy  glory. 

Ver.   3.  Better  than  life;  more  to  be  desired.* 

Ver.  6.  Might  watches.  Of  these  there  were  three  ;  the  "beginning  of  the  watches  "  (Lam.  ii.  19),  the  "  middle  watch  " 
(Judges  vii.  19),  the  "  morning  watch  "  (Ex.  xiv.  24). 

Ver.  10.   The  jackal  is  common  in  Palestine,  and  feeds  on  bodies  of  the  slain. 

Ver.  11.  That  srvars  by  him:  appealing  to  him  as  the  true  God,  and  a  God  that  delights  in  truth.  See  Deut.  vi.  13, 
Is.  lxv.  16 ;  and  compare  Amos  viii.  14. 


PSALM  LXIV. 
To  the  chief  Musician.     A  Psalm  of  David. 

1  Hear,  O  God,  my  voice  in  my  complaint ; 

from  terror  of  the  enemy  thou  wilt  preserve  my  life. 

2  Thou  wilt  hide  me  from  the  secret  counsel  of  evil-doers, 
from  the  tumultuous  throng  of  workers  of  iniquity; 

3  who  have  sharpened  their  tongue  like  a  sword, 
have  fitted  their  arrow, — bitter  speech, 

4  to  shoot,  in  the  secret  places,  at  the  upright. 
Suddenly  will  they  shoot  at  him,  and  will  not  fear. 

5  They  strengthen  their  evil  design  ; 
they  concert  how  to  conceal  snares. 

They  have  said,  who  will  look  upon  them  ? 

6  They  search  for  iniquities ; 

we  are  ready  [say  they]  ;  a  device  searched  out ! 
And  the  inward  part  of  each,  and  the  heart,  is  deep. 

7  But  God  hath  shot  at  them  ; 

with  an  arrow,  suddenly,  themselves  are  smitten. 

8  And  he  hath  made  them  stumble ;  their  own  tongue  is  against  them. 
They  flee  away,  every  one  that  looketh  upon  them. 

9  And  all  men  feared, 

and  declared  God's  doing  ; 
and  his  work  they  attentively  consider. 
10       The  righteous  will  rejoice  in  Jehovah,  and  trust  in  him ; 
and  all  the  upright  in  heart  will  glory. 

Ver.  1.  Terror  of  the  enemy:  the  peril ,  that  which  I  have  reason  to  dread  from  him. 

Ver.  5.  Strengthen.     Make  strong ;  so  frame  their  malicious  plot  as  to  make  its  success  sure. 

Ver.  6.  Search  for  iniquities.  That  is,  invent,  contrive  them  ;  as  indicated,  in  the  next  following  line,  by  their  boast- 
ful exclamation,  "  a  device  searched  out  I  " 

Ver.  7.  Literally, — suddenly  become  (are  inflicted)  their  [own]  v)Ounds.  The  pronoun  is  rendered  emphatic  by  the  con- 
nection with  v.  i,  the  wounds  they  purpose  to  inflict  on  others  become  their  own.  Hupfeld's  construction  of  the  verse 
(disapproved  by  his  editor,  Riehm)  is  certainly  the  true  one.    The  subst.  verb,  VH,  "  emphatic,  the  German  sind  da. 

Ver.  8.  Their  own  tongue  is  against  them.  Compare  ver.  3.  Their  tongue,  which  they  "  have  sharpened  like  a  sword  " 
for  another's  ruin,  is  now  the  instrument  of  their  own. 


PSALM    LXV. 
To  the  chief  Musician.     A  Psalm  of  David.     A  Song. 

1  To  thee  belong  submission,  praise,  O  God,  in  Zion; 
and  to  thee  shall  the  vow  be  paid. 

2  Thou  that  nearest  prayer, 
unto  thee  shall  all  flesh  come. 

*  The  Writer  may  he  pardoned  for  inserting  the  following  comment  on  these  striking  words.  "  Tfiy  loving-kindness  ii 
better  than  life.  The  implication  of  Immortality.  In  what  sense  could  His  loving  kindness  be  better  than  lite,  if  it  ceased 
With  the  cessation  of  lite?  A  conscious  possession,  independent  of  the  earthly  life  and  superior  to  it,  something  for  which 
the  earthly  life  might  properly  be  sacrificed,  something  therefore  indestructible  by  the  death  of  the  body,  can  alone  come 
up  to  the  measure  of  the  thought  here  expressed."     (MS.  note  by  tbe  late  Mrs.  H.  C.  Conant). 


PSALM  LXVI.  735 


3  Iniquities  have  prevailed  over  me  ; 

our  transgressions,  thou  thyself  wilt  cover  them. 

4  Happy  he  whom  thou  wilt  choo.se  and  bring  near; 
he  shall  dwell  in  thy  courts. 

We  shall  be  satisfied  with  the  riches  of  thy  house, 
thy  holy  temple. 

5  By  fearful  things  in  righteousness  wilt  thou  answer  us, 
O  God  of  our  salvation, 

the  confidence  of  all  the  ends  of  earth  and  Bea,  afar  off; 

6  who  setteth  fast  the  mountains  by  his  strength, 
girded  with  power; 

7  who  stilleth  the  roar  of  the  seas,  the  roar  of  their  waves, 
the  tumult  of  the  peoples. 

8  Then  were  they  that  dwell  in  the  utmost  parts  afraid  at  thy  tokens. 
Thou  causest  the  outgoings  of  morning  and  evening  to  rejoice, 

9  Thou  hast  visited  the  earth  and  made  it  overflow; 
thou  greatly  enrichest  it ; 

the  river  of  God  is  full  of  water. 

Thou  preparest  their  grain  ;  for  so  dost  thou  prepare  the  earth ; 

10  drenching  its  furrows,  settling  its  ridges; 
thou  makest  it  soft  with  showers, 

its  springing  up  thou  dost  bless. 

11  Thou  hast  crowned  the  year  with  thy  goodness, 
and  thy  footsteps  drip  with  fatness; 

12  the  pastures  of  the  wilderness,  they  drip, 
and  the  hills  gird  themselves  with  gladness. 

13  The  pastures  are  clothed  with  flocks, 
and  the  valleys  are  robed  with  grain  ; 
they  shout  together,  yea  they  sing. 

Ver.  1.  To  tlire  belong,  etc.    Thou  h:\st  a  claim,  for  submission  in  times  of  sorrow,  for  praise  in  seasons  of  joy. 

Ver.  1.  Riches  of  thy  lions,-:  its  wealth  of  spiritual  1.1  issinus. 

Ver.  9.  Over/low:  with  plenty. — Ho.    Namely,  with  this  design,  and  for  this  end.* 


TSALM    LXVI. 
To  the  chief  Musician.      A  Song.     A  Psalm. 

1  Shout  unto  God,  all  the  earth. 
Sing  the  glory  of  his  name  ; 

2  ascribe  glory,  the  praise  due  to  him. 

3  Say  unto  God,  how  fearful  are  thy  doings  ! 

In  the  greatness  of  thy  strength  shall  thy  enemies  profes3  submission  to  thee. 

4  All  the  earth  shall  worship  thee, 
and  shall  sing  praise  to  thee  ; 

they  shall  sing  praise  to  thy  name.     (Pause.} 

5  Go,  and  see  the  doings  of  God ; 
fearful  in  action  toward  the  sons  of  men  I 

6  He  turned  the  sea  into  dry  land  ; 
they  passed  through  the  flood  on  foot; 
there  we  rejoiced  iti  him. 

7  He  rules  by  his  might  forever. 

His  eyes  keep  watch  among  the  nations ; 

let  not  the  rebellious  exalt  themselves.     (Pause.) 

8  Bless  our  God,  ye  peoples, 

and  cause  the  voice  of  his  praise  to  be  heard  ; 

*  In  the  Hebrew,  "for  so  dost  thou  prepare  her: "  referring  to  "the  earth."  which  the  Beh.  pronoun  represents.    The 
F.n^lUh  pronoun  i_it)  would  necessarily  refer  to  "grain,"  and  would   represent  neither  the  meaning  of  the   Hebrew  dot  it* 

form. 


jqq  SECOND  BOOK  OP  PSALMS. 


9  who  holdeth  our  soul  in  life. 

and  hath  not  suffered  our  foot  to  be  moved. 

10  For  thou  hast  tried  us,  O  God; 

thou  hast  assayed  us,  as  silver  is  assayed. 

11  Thou  didst  bring  us  into  the  net ; 

thou  didst  lay  a  heavy  burden  on  our  loins. 

12  Thou  didst  cause  men  to  ride  over  our  head  ; 
we  went  through  fire  and  through  water ; 

and  thou  hast  brought  us  out  to  overflowing  plenty. 

13  I  will  come  into  thy  house  with  burnt-offerings ; 
I  will  pay  to  thee  my  vows, 

14  which  my  lips  uttered, 

and  my  mouth  spake,  in  my  distress. 

15  Burnt-offerings  of  fatlings  will  I  offer  to  thee, 
with  incense  of  rams ; 

I  will  offer  oxen  with  he-goats.     (Pause). 

16  Come,  hear,  and  I  will  declare, 
all  ye  that  fear  God, 

what  he  hath  done  for  my  soul. 

17  To  him  I  cried  with  my  mouth ; 
and  praise  is  beneath  my  tongue. 

18  If  I  regard  iniquity  in  my  heart, 
the  Lord  will  not  hear  me. 

19  But  verily  God  hath  heard  me  ; 

he  hath  attended  to  the  voice  of  my  prayer. 

20  Blessed  be  God, 

who  hath  not  turned  away  my  prayer, 
and  his  mercy  from  me. 

Ver.  6.  We,  rejoiced  in  him.    See  Ex.  ch.  xv. 

Ver.  17.  Beneath  my  tongue.    Ready  lor  utterance;  ever  there,  and  waiting  for  expression.    Compare  Ps.  x.  7,  "  under 
his  tongue  "  (in  store  there). 


PSALM  LXVII. 

To  the  chief  Musician.      With  stringed  instruments.     A  Psalm.     A  Song, 

1  God  be  gracious  to  us,  and  bless  us, 
cause  his  face  to  shine  upon  us ;     {Pause.) 

2  that  thy  way  may  be  known  in  the  earth, 
thy  salvation  among  all  the  heath eu. 

3  Let  the  peoples  praise  thee,  O  God  ; 
let  the  peoples  praise  thee,  all  of  them. 

4  Let  the  nations  be  glad  and  shout  for  joy ; 
for  thou  wilt  judge  the  people  righteously, 

and  the  nations  in  the  earth,  thou  wilt  guide  them.     (Pause.) 

5  Let  the  peoples  praise  thee,  O  God; 
let  the  peoples  praise  thee,  all  of  them. 

6  The  earth  hath  yielded  her  increase  ; 
God,  our  God,  will  bless  us. 

7  God  will  bless  us  ; 

and  all  the  ends  of  the  earth  will  fear  him. 

Ver  2  Thy  salvation.  Coverdale,  M\Tthew  (so  called),  Cranmek,  Twerwer,  Geneva.^,  "  thy  saving  health,"  a  ren. 
rtering  nowhere  else  given  to  the  Ueb.  word  ;  Bishops,  "thy  salvation,"  as  the  word  is  everywhere  else  properly  rendered, 
and  should  be  rendered  here.    King  James'  revisers  here  retain  the  form  of  Cranmer's  version  in  the  Prayer  Book. 


PSALM  LXVIII.  737 


PSALM   LXVIII. 

To  the  chief  Musician.     A  Psalm  of  David.     A  Song. 

1  Let  God  arise,  let  his  enemies  be  scattered ; 
aud  let  them  that  hate  him  flee  before  him. 

2  As  smoke  is  driven,  thou  wilt  drive  them; 
as  wax  is  melted  before  the  fire, 

the  wicked  shall  perish  before  God. 

3  But  the  righteous  shall  be  glad ; 
they  shall  exult  before  God, 
and  shall  rejoice  with  gladness. 

4  Sing  to  God ;  sing  praise  to  his  name. 

Cast  up  a  way  for  him  that  rides  through  the  deserts, 
by  his  name,  Jah,  and  triumph  before  him. 

5  A  father  of  the  orphans,  and  a  judge  of  the  widows, 
is  God  in  his  holy  habitation. 

6  God  maketh  the  solitary  dwell  in  families ; 
he  bringeth  out  prisoners  into  prosperity ; 
but  rebels  inhabit  a  parched  land. 

7  O  God,  when  thou  wentest  forth  before  thy  people, 
when  thou  didst  march  through  the  desert,  {Pause.) 

8  earth  shook,  yea,  the  heavens  dropped,  at  the  presence  of  God, 
that  Sinai,  at  the  presence  of  God,  the  God  of  Israel. 

9  With  plentiful  rain  thou  didst  sprinkle,  O  God,  thy  heritage, 
and  when  fainting,  thou  thyself  hast  raised  it  up. 

10  Thy  flock,  they  have  dwelt  therein  ; 

thou,  O  God,  dost  provide  in  thy  goodness  for  the  poor. 

11  The  Lord  giveth  the  word ; 

the  women  that  publish  the  glad-  tidings  are  a  mighty  host. 

12  Kings  of  armies  flee,  they  flee, 

and  the  dweller  in  the  house,  she  divideth  the  spoil. 

13  Will  ye  lie  down  among  the  sheepfolds, 
the  wings  of  the  dove  overlaid  with  silver, 
and  her  feathers  with  yellow  gold  ? 

14  When  the  Almighty  scattered  kings  therein, 
it  was  snow-white  on  Salmon. 

15  A  mount  of  God  is  the  mount  of  Bashan  ; 
a  mount  of  peaks  is  the  mount  of  Bashan. 

16  W  by  watch  ye  jealously,  ye  mountain  peaks, 
the  mount  which  God  desired,  to  dwell  in  it  ? 
Yea,  Jehovah  will  abide  here  forever. 

17  The  chariots  of  God  are  myriad-fold,  thousands  upon  thousands; 
the  Lord  is  among  them — Sinai  in  the  sanctuary ! 

18  Thou  hast  ascended  on  high,  hast  led  captive  the  captured, 
hast  taken  gifts  among  men, 

and  even  rebels,  that  Jah,  God,  may  abide  here. 

19  Blessed  be  the  Lord,  day  by  day ; 

he  beareth  our  burden  ;  God  is  our  salvation.  (Pause.) 

20  God.  is  to  us  a  God  for  deliverances ; 

and  to  Jehovah  the  Lord  belong  ways  of  escape  from  death. 

21  Surely  God  will  crush  the  head  of  his  enemies, 

the  hairy  crown  of  him  that  goeth  on  in  his  trespasses. 

22  The  Lord  hath  said,  From  Bashan  will  I  bring  back, 
I  will  bring  back  from  the  depths  of  the  sea ; 

47 


738  SECOND  BOOK  OF  PSALMS. 


23  that  thy  foot  may  bathe  in  blood, 

the  tongue  of  thy  dogs  have  its  portion  from  the  enemies. 

24  They  saw  thy  goings,  O  God, 

the  goings  of  my  God,  my  king,  in  the  sanctuary. 

25  Before  went  singers,  behind,  players  on  stringed  instruments, 
in  the  midst  of  maidens  beating  timbrels. 

26  In  companies  they  bless  God, 

the  Lord,  they  that  are  of  Israel's  fountain. 

27  There  is  little  Benjamin,  their  ruler  ; 
princes  of  Judah,  their  multitude; 
princes  of  Zebulon,  princes  of  Naphtali. 

28  Thy  God  hath  commanded  thy  strength  ; 
strengthen,  O  God,  what  thou  hast  wrought  for  us. 

29  Because  of  thy  temple  at  Jerusalem, 
kings  shall  bring  presents  to  thee. 

30  Rebuke  the  beast  of  the  reeds, 

the  herd  of  bullocks,  with  the  calves  of  the  peoples, 
prostrating  themselves  with  pieces  of  silver. 
He  hath  scattered  peoples  that  delight  in  wars. 

31  Princes  shall  come  out  of  Egypt ; 

Ethiopia  shall  eagerly  stretch  out  her  hands  to  God 

32  Kingdoms  of  the  earth,  sing  unto  God ; 
sing  praises  to  the  Lord  ;  (Pause.') 

33  to  him  that  rideth  in  the  heavens  of  heavens  of  old. 
Lo,  he  uttereth  his  voice,  a  mighty  voice. 

34  Ascribe  strength  to  God. 
Over  Israel  is  his  majesty, 
and  his  strength  in  the  clouds. 

35  Terrible  art  thou,  O  God,  out  of  thy  holy  places, 
Mighty  One  of  Israel ; 

he  that  giveth  strength  and  peace  to  the  people. 
Blessed  be  God! 

Ps.  Ixviii.  This  sublime  historic  hymn,  exceeding  in  grandeur  of  conception,  and  in  beauty  of  poetic  imagery,  the 
finest  productions  of  classic  literature,  must  be  minutely  compared  with  the  earlier  historic  records  on  which  its  numerous 
allusions  are  founded.  Its  archaic  coloring  (compare  the  note  on  ver.  4,  3d  member)  should  not  be  overlooked. — The 
psalm  commemorates  some  event  of  national  interest,  as  indicated  by  the  triumphal  procession  described  in  vers.  24-27. 
The  entrance  of  the  ark  of  God,  the  symbol  of  his  presence,  into  the  tabernacle  on  Mount  Zion  is,  with  some  reason,  sup- 
posed to  have  been  the  immediate  occision  of  the  psalm.     Its  lofty,  lyric  tone  is  indicated  by  the  addition,  "a  song." 

Ver.  4.  Cast  up  a  way:  as  a  preparation  for  the  march  of  a  king  and  his  armies  over  pathless  wastes.  Compare  Is. 
xl.  3,  4. 

Ver.  4,  3d  member.  By  his  name  Jah"  :  in  the  character  denoted  by  it,  and  the  power  implied  in  it.  This  abbreviation 
of  Jehovah,  frequent  in  the  Psalms,  is  found  in  the  song  of  Moses  and  the  children  of  Israel,  Kx.  xv.  2  (properly,  "Jah  is 
my  strength  and  song");  and  in  ch.  xvii.  16  (properly  Jah,  instead  of  Lord  in  the  first  instance).  This  usage  of  very  an- 
cient national  poetry  was  a  favorite  archaism,  with  later  poets  ;  recalling  the  oldest  records  of  the  nation  s  trust  in  God,  and 
of  its  proudest  triumphs  achieved  in  this  favorite  name.  There  is  no  good  reason  why  this  distinctive  trait  of  national 
feeling  in  the  Heb.  Scriptures  should  be  effaced,  or  obscured,  to  those  who  read  them  in  an  English  version. 

Ver.  6,  1st  member.    Compare  Ps.  cxiii.  9. 

Ver.  8.  The  heavens.  The  upper  air,  the  region  of  clouds  and  storms,  as  in  the  following  references. — Dropped.  Fell 
in  drops.  Compare  Judges  v.  4,  "  the  heavens  dropped,  yea,  the  clouds  dropped  water;"  Is.  xlv.  8,  "drop  down,  ye  hea- 
vens, from  above,  and  let  the  skies  pour  down  righteousness." 

Ver.  8,  2d  member.  That  Sinai.  Thus  pointed  out,  as  the  scene  of  God's  most  wonderful  manifestation  of  his  presence 
and  authority. 

Ver.  9.     Or,  With  a  rain  of  free  gifts  (namely,  manna,  etc.). 

Ver  11.  The  ivomeit  that  publish  the  glad  tidings.  As  in  Ex.  xv.  20,  "all  the -women  went  out  with  timbrels;"  1  Sam. 
xviii.  6,  "  the  women  came  out  of  all  the  cities  of  Israel,  singing,"  etc.  Vers.  12-14  may  bo  understood  to  be  the  mes  aire 
which  they  proclaim.  Others  translate,  Women  publish  the  glad  tidings  to  the  mighty  host.  In  the  first  member  of  this 
verse,  "word"  may  mean,  either  the  word  of  command  to  march  on  the  enemy,  followed  by  the  triumphant  announce- 
ment of  victory,  or  the  joyful  message  of  victory  to  be  proclaimed. 

Ver.  12.  Kings  of  armies.  Compare  Judges  v.  19,  "  The  kings  came  and  fought." — The  dweller  in  the  house.  The 
housewife. 

A'er.  13.  A  sharp  remonstrance.  Will  ye  lie  at  ease,  in  the  quiet  repose  of  your  pastoral  life,  as  the  dove  with  un- 
soiled  plumage  in  her  pea  eful  nest,  while  your  brethren  are  in  the  tumult  and  dust  of  the  conflict  ?  Compare  Judges  v. 
16  (to  which  allusion  is  made)  and  17. 

Ver.  14.  Salmon.    Probably  an  eminence  in  the  vicinity  of  Shechem. — Snow-white.     With  the  bones  of  the  slain. 

Ver.  15.  A  mount  of  God.  Denoting  what  is  greatest  and  noblest  of  its  kind. — A  mount  of  peaks,  a  mountain  range 
with  many  lofty  summits.  These  are  represented  as  jealously  waching  the  mere  humble  eminence,  which  God  has  dis- 
tinguished above  them  by  choosing  it  for  his  abode. 

Ver.  17.  Myriad-fold.  Compared  with  those  of  the  enemy.  Compare  2  Kings  vi.  17.  Sinaiin  the  sanctuary.  In  the 
sanctuary  is  repeated  the  scene  of  Sinai,  where  Jehovah  appeared,  as  he  now  does  here,  with  "myriads  of  holy  ones" 
(Deut.  xxxiii.  2). 

Ver.  18.  Hast  led  captive  the  captured.  That  is,  hast  led  the  captured  as  captives,  in  the  train  of  the  victor.  Compare 
Judges  v.  12,  properly,  "led  thy  captured  captive." — Gifts.  Exacted  of  the  vauqui-hed  by  the  conqueror.  Abide  here. 
Compare  ver.  16,  3d  member. 


PSALM  LXIX.  739 


Ver.  22.  None  shall  escape;  they  shall  find  no  place  of  refuge.  See  the  game  thought  more  fully  brought  out  in  Am. 
ix.  l-:i. 

Ver.  23.    Bathe:  after  the  reading,  vrPfb  of  the  Sf.pt.  (£a<|>>j),  Vulg.  {intingatw  i,  Syr.  C^'JDiTI*).     The  collations  of 

Kennicott  and  De  Kossi  show  no  noticeable  variation  in  Heb.  M33.  i  K.,  forte  1,  301);  hut  the  necessity  of  the  casef  favors 
the  reading  sanctioned  by  ttie  unanimous  testimony  of  the  ancient  w:  sinus. 

Ver  24.  Goings.  Solemn  processions,  on  account  of  victory  over  the  enemy,  or  other  occasions  of  gratitude  ami  re- 
joicing. 

Ver  27.  There..  In  the  triumphal  procession,  the  description  of  which  commences  with  v  r.  21 — Their  ruhr.  An  an- 
cient prophetic  idea.     Compare  Blic.  v.  2. 

Ver.  30.  Beast  of  the  reeds.  Egypt,  designated  by  one  of  its  characteristic  representatives  in  t  li  ;■  animal  kingdom. 
Compare  Job  xl.  21. 

Ver.  30,  2d  member.  Bullocks.  The  strong  oues  of  the  people,  their  leaders. — Calve*  of  the  peoples.  The  weaker  ones, 
the  common  people. 

Ver.  30,  3d  member.     With  pieces  of  silver.    As  tribute-money  for  the  conqueror. 


PSALM  LXIX. 
To  the  chief  Musician.      To  the  [melody]  Lilies.      [A  Psalm]  of  David. 

1  Save  me,  O  God, 

for  the  waters  have  come  in,  even  to  the  soul. 

2  I  am  sunk  in  mire  of  the  deep,  and  there  is  no  standing-place. 
I  am  come  into  the  depths  of  waters, 

and  the  flood  hath  overwhelmed  me. 

3  I  am  weary  with  my  crying,  my  throat  is  parched ; 
my  eyes  fail,  while  I  wait  for  my  God. 

4  More  than  the  hairs  of  my  head  are  they  that  hate  me  without  cause ; 
strong  are  they  that  would  destroy  me,  my  enemies  wrongfully. 
What  I  took  not  away,  must  I  then  restore. 

5  O  God,  thou  knowest  as  to  my  foolishness, 

and  my  trespasses  have  not  been  hidden  from  thee. 

6  Let  not  them  be  ashamed  in  me,  that  wait  for  thee, 
O  Lord,  Jehovah  of  hosts. 

Let  not  them  be  dishonored  in  me,  that  seek  thee, 
O  God  of  Israel. 

7  Because  for  thy  sake  I  have  borne  reproach  ; 
shame  hath  covered  my  face. 

8  I  am  become  a  stranger  to  my  brethren, 
and  an  alien  to  the  sons  of  my  mother. 

9  For  zeal  for  thy  house  consumed  me, 

and  the  reproaches  of  them  that  reproached  thee  fell  on  me. 

10  And  I  wept,  while  my  spirit  fasted, 
and  it  was  a  reproach  to  me. 

11  And  I  made  sackcloth  my  garment, 
and  I  became  a  by-word  to  them. 

12  They  talk  of  me,  they  that  sit  in  the  gate, 
and  the  songs  of  the  drinkers  of  strong  drink. 

13  But  as  for  me,  my  prayer  is  to  thee,  O  Jehovah ; 

at  a  time  of  acceptance,  0  God,  in  the  abundance  of  thy  mercy, 
answer  me  in  the  truth  of  thy  salvation. 

14  Rescue  me  out  of  the  mire,  and  let  me  not  sink ; 
let  me  be  rescued  from  them  that  hate  me, 

and  from  the  depths  of  waters. 

15  Let  not  the  flood  of  waters  overwhelm  me, 
and  let  not  the  deep  swallow  me  up, 

and  let  not  the  pit  shut  her  mouth  upon  me. 

16  Answer  me,  O  Jehovah,  for  thy  loving-kindne?s  is  good  ; 
According  to  the  multitude  of  thy  compassions  turn  unto  me. 

*  For  want  ofSyriac  type*,  the  corresponding  Hebrew  1  ttera  are  need. 

•f  Statt  des  sinnlosen  '.'non  muss  nach  lviii.  11  offenbar  VrO.n  geleaen  werden  (IIupfeld). 


740  SECOND  BOOK  OF  PSALMS. 

17  And  do  not  hide  thy  face  from  thy  servant ; 
for  I  am  in  trouble, — make  haste  to  answer  me. 

18  Draw  nigh  to  my  soul,  redeem  it; 
because  of  my  enemies  deliver  me. 

19  Thou  dost  know  my  reproach,  and  my  shame,  and  my  dishonor; 
all  my  adversaries  are  before  thee. 

20  Reproach  hath  broken  my  heart,  and  I  am  sick ; 
and  I  looked  for  pity,  but  there  was  none, 

and  for  comforters,  but  I  found  none. 

21  And  they  put  gall  in  my  food, 

and  for  my  thirst  they  gave  me  vinegar  to  drink. 

22  Let  their  table  before  them  be  for  a  snare, 
and  to  the  secure  for  a  trap. 

23  Let  their  eyes  be  darkened,  that  they  may  not  see, 
and  make  their  loins  waver  continually. 

24  Pour  upon  them  thine  indignation, 

and  let  the  heat  of  thine  anger  overtake  them. 

25  Let  their  habitation  be  desolated, 
let  there  be  no  dweller  in  their  tents. 

26  For  whom  thou  hast  smitten  they  persecute, 
and  tell  of  the  pain  of  thy  wounded. 

27  Add  iniquity  to  their  iniquity, 

and  let  them  not  come  into  thy  righteousness. 

28  Let  them  be  blotted  from  the  book  of  life, 
and  with  the  righteous  let  them  not  be  written. 

29  And  I  am  afflicted  and  sorrowful ; 

thy  salvation,  O  God,  shall  set  me  on  high. 

30  I  will  praise  the  name  of  God  in  song, 
and  will  magnify  him  with  thanksgiving. 

31  It  will  better  please  Jehovah  than  an  ox,  a  bullock, 
with  horns,  with  cloven  hoofs. 

32  The  humble  have  seen  it ;  they  will  rejoice. 
Seekers  of  God,  let  your  hearts  revive  1 

33  For  Jehovah  hearkeneth  to  the  needy, 
and  his  prisoners  he  hath  not  despised. 

34  Let  the  heavens  and  the  earth  praise  him, 
the  seas,  and  everything  that  moveth  therein. 

35  For  God  will  save  Zion, 

and  will  build  the  cities  of  Judah ; 

and  they  dwell  there,  and  shall  possess  it. 

36  And  the  seed  of  his  servants  shall  inherit  it, 
and  they  that  love  his  name  shall  abide  therein. 

Ver.  4,  3d  member.     Then :  in  that  case,  though  I  took  it  not,  as  falsely  charged. 

Ver.  6.  In  me:  as  representing  them  all. 

Ver.  12.  And  the  songs  (talk  of  me)  ;  I  am  their  theme  (Job  xxx.  9,  "I  am  become  their  song,"  the  writer's  revised 
version). 

Ver.  13,  3d  member.  The  truth  of  thy  salvation.  The  salvation  of  God  is  truth  and  fidelity,  on  his  part,  to  those  who 
trust  in  him.    He  "  is  faithful  and  just  to  forgive  "  (1  John  i.  9). 

Ver.  22.  TJieir  table  be/ore  them  :  at  which  they  sit,  feasting  and  suspecting  no  evil.  So  in  the  next  member,  "  to  the 
secure,"  apprehending  no  danger. 

Vers.  22-28.  It  has  been  well  said  by  Dr.  Alexander  (on  this  passage)  that  these  imprecations  are  "  revolting  only 
when  considered  as  the  expression  of  malignant  selfishness.  If  uttered  by  God,  they  shock  no  reader's  sensibilities,  nor 
should  they  when  considere'l  as  the  language  of  an  ideal  person,  representing  the  whole  class  of  righteous  sufferers,  and 
particularly  Him,  who,  thongh  he  prayed  for  his  murderers  while  dying  (Luke  xxiii.  34),  has  applied  the  words  of  this 
passage  to  the  unbelieving  Jews  (Matt,  xxiii.  38).  as  Paul  did  afterward  (Rom.  xi.  9,  10)."  See  a  full  and  satisfactory  dis- 
cussion of  the  snbject  in  the  article,  ■•Imprecatory  Psalms  "  (added  to  the  art.  Psalms,  in  the  American  edition  of  Smith's 
Bible  Dictionary),  especially  division  (v). 

Ver.  27.  As  each  new  act  of  iniquity  is  committed,  add  it  to  the  former  sum. 

Ver.  27,  2d  member.     Let  them  not  come,  into  thy  righteousness.     Let  them  have  no  participation  in  it. 

Ver.  31.  With,  cloven  hoofs.    All  others  being  accounted  unclean  (Lev.  xiii.  3-8). 


PSALM  LXXI.  741 


PSALM    LXX. 

To  (he  chief  Musician.     [^4  Psalm']  of  David.     To  bring  to  remembrance. 

1  O  God, — to  my  rescue. 

O  Jehovah, — to  my  help  make  haste. 

2  They  shall  be  ashamed  and  confounded  that  seek  my  soul ; 

they  shall  be  turned  back  and  put  to  confusion  that  delight  in  my  harm. 

3  They  shall  turn  back  for  a  reward  of  their  shame, 
who  say,  Aha !  Aha  ! 

4  They  shall  rejoice  and  be  glad  in  thee,  all  that  seek  thee; 
and  they  shall  say  always,  God  be  magnified, 

that  love  thy  salvation. 

5  And  I  am  afflicted  and  needy; 
O  God,  make  haste  to  me. 

My  help  and  my  deliverer  art  thou  ; 
O  Jehovah,  do  not  delay  I 


PSALM   LXXI. 

1  Tn  thee  Jehovah  I  put  my  trust ; 
let  me  not  be  ashamed,  forevermore. 

2  In  thy  righteousness  thou  wilt  rescue  me,  and  deliver  me  ; 
incline  to  me  thine  ear,  and  save  me. 

3  Be  thou  to  me  a  rock  of  refuge,  to  come  thither  continually. 
Thou  hast  commanded  to  save  me, 

for  my  rock  and  my  fortress  art  thou. 

4  My  God,  deliver  me  from  the  hand  of  the  wicked, 
from  the  grasp  of  the  perverse  and  violent. 

5  For  thou  art  my  hope, 

O  Lord,  Jehovah,  my  trust  from  my  youth. 

6  On  thee  have  I  been  sustained  from  the  womb  ; 

thou  art  he  that  took  me  from  the  bowels  of  my  mother. 
Of  thee  is  my  praise  continually, 

7  As  a  wonder  have  I  been  to  many ; 
but  thou  art  my  strong  refuge. 

8  My  mouth  shall  be  filled  with  thy  praise, 
with  thy  majesty,  all  the  day. 

9  Cast  me  not  away  at  the  time  of  old  age  ; 
as  my  strength  faileth,  do  not  forsake  me. 

10  For  my  enemies  have  said  it  of  me  ; 

and  they  that  watch  for  my  soul  have  counseled  together, 

11  saying,  God  hath  forsaken  him, 

puisne  and  take  him,  for  there  is  none  to  rescue. 

12  O  God,  be  not  far  from  me ; 
my  God,  make  haste  to  my  help. 

13  They  shall  be  ashamed,  shall  consume  away,  that  are  adversaries  of  my  soul ; 
They  shall  be  covered  with  reproach  and  dishonor  that  seek  my  harm. 

14  But  I,  continually  will  I  hope, 
and  will  add  to  all  thy  praise. 

15  My  mouth  shall  recount  thy  righteousness, 
thy  salvation  all  the  day, 

for  I  know  not  the  numbers. 


742  SECOND  BOOK  OF  PSALMS. 

16  I  will  come  with  the  mighty  deeds  of  the  Lord  Jehovah; 
I  will  make  mention  of  thy  righteousness,  thine  only. 

17  O  God,  thou  hast  taught  me  from  my  youth ; 

and  hitherto  do  I  make  known  thy  wondrous  works. 

18  And  even  to  old  age,  and  hoary  hairs,  O  God,  do  not  forsake  me, 
till  I  shall  make  known  thine  arm  to  generations, 

thy  might  to  every  one  that  is  to  come. 

19  And  thy  righteousness,  O  God,  is  even  unto  the  height, 
thou  who  hast  done  great  things. 

0  God,  who  is  like  to  thee? 

20  Thou,  who  hast  made  us  see  troubles  great  and  sore, 
wilt  again  revive  us, 

and  from  the  abysses  of  the  earth  wilt  bring  us  up  again. 

21  Thou  wilt  increase  my  greatness,,  and  wilt  turn  again  to  comfort  me. 

22  I  too  will  praise  thee,  with  an  instrument,  a  lute, 
thy  truth,  O  my  God ; 

1  will  sing  praise  to  thee  with  the  harp,  thou  Holy  One  of  Israel. 

23  My  lips  shall  rejoice,  for  I  will  sing  praise  to  thee, 
and  my  soul,  which  thou  hast  redeemed. 

24  Also  my  tongue  all  the  day  shall  speak  of  thy  righteousness ; 

for  they  are  confounded,  they  are  brought  to  shame,  that  seek  my  harm. 

Ver.  5,  3d  member.     Of  thee  :  strictly,  in  thee.;  having  thee  for  its  origin,  subject,  and  end, — all  in  thee. 

Ver.  14.   Will  add  to  all  thy  praise  :  shall  have  further  occasions  to  praise  thee,  in  addition  to  all  in  the  past. 

Ver.  16.  I  will  come:  namely,  into  thy  house  ;  as  in  Ps.  xlii.  2,  "When  shall  I  come,  and  appear  before  God?"  Com- 
pare Ps.  Ixvi.  13.  There  it  is  said,  "  I  will  come  into  thy  house  with  burnt-offerings ;"  here,  "  with  the  mighty  deeds  of  the 
Lord  Jehovah  "  (the  thankful  recognition  of  them). 

Ver.  19.  The  height:  the  summit,  the  highest  point;  here  equivalent  to  the  heavens.  Compare  the  sentiment  in  Ps. 
lvii.  10,  "  Great,  unto  the  heavens,  is  thy  mercy." 

Ver.  20.  Abysses  of  the  earth.  Abysses  of  water  within  the  earth,  conceived  as  the  exhaustless  source  of  streams  that 
issue  on  its  surface.  See  Gen.  xlix.  25,  "  the  abyss  that  lieth  under;"  Deut.  viii.  7,  properly,  "and  of  abysses  issuing  forth 
in  valley  and  in  mountain ; "  xxxiii.  13,  "  the  abyss  lying  beneath." 


PSALM  LXXII. 

[A  Psalm']  of  Solomon, 

1  O  God,  give  to  the  king  thy  judgments, 
and  thy  righteousness  to  the  king's  son. 

2  He  shall  judge  thy  people  with  righteousness, 
and  thy  poor  with  rectitude. 

3  The  mountains  shall  bear  peace  for  the  people, 
and  the  hills,  by  righteousness. 

4  He  shall  judge  the  poor  of  the  people; 
he  shall  save  the  sons  of  the  needy ; 
he  shall  break  in  pieces  the  oppressor. 

5  They  shall  fear  thee  while  the  sun  endures, 
as  long  as  the  moon,  to  all  generations. 

6  He  shall  come  down  as  rain  upon  the  mown  grass, 
as  showers  that  refresh  the  earth. 

7  In  his  days  shall  the  righteous  flourish, 

and  abundance  of  peace,  till  the  moon  be  no  more. 

8  And  he  shall  rule  from  sea  to  sea, 

and  from  the  river  to  the  ends  of  the  earth. 

9  They  of  the  desert  shall  crouch  before  him, 
and  his  enemies  shall  lick  the  dust. 

10  Kings  of  Tarshish  and  the  isles  shall  bring  presents; 
kings  of  Sheba  and  Seba  shall  offer  gifts. 

11  And  all  kings  shall  bow  down  to  him; 
all  nations  shall  serve  him. 


PSALM  LXXII.  743 


12  For  he  will  rescue  the  needy,  crying  for  help, 
the  poor,  and  him  that  hath  no  helper. 

13  He  will  have  pity  on  the  weak  and  needy, 
and  will  save  the  souls  of  the  needy. 

14  From  extortion  and  from  violence  he  will  redeem  their  soul  ; 
and  precious  is  their  hlood  in  his  eyes. 

15  And  he  shall  live  ;  and  they  will  give  him  of  the  gold  of  Sheba, 
and  will  pray  for  him  continually, 

all  the  day,  will  bless  him. 

16  There  shall  be  abundance  of  grain  in  the  land  ; 

on  the  top  of  the  mountains  its  fruit  shall  wave  like  Lebanon; 
and  they  shall  bloom  forth  from  the  city  like  the  herb  of  the  earth. 

17  His  name  shall  be  forever ; 

as  long  as  the  sun  shall  his  name  nourish. 
And  in  him  shall  they  bless  themselves ; 
all  nations  shall  call  him  happy. 

18  Blessed  be  Jehovah  God,  the  God  of  Israel, 
who  alone  doeth  wonders. 

19  And  blessed  be  his  glorious  name  forevermore ; 
and  let  the  whole  earth  be  filled  with  his  glory. 


Amen,  and  Amen. 
The  prayers  of  David  the  Son  of  Jesse  are  ended. 


Ps.  Ixxil.  (title).  Of  Solomon.    See  exegetical  notes. 

Ver.  1.  Give  to  the  kin/j.  Confer  upon  him,  along  with  the  powers  of  a  sovereign  ruler,  the  qualifications  for  duly  exer- 
cising them.     The  thought,  in  hoth  members  of  this  verse,  is  expanded  in  Is.  xi.  '2-4. 

Ver.  0.  That  refresh.  Lit.,  a  pouring  rain  of  the  earth,  one  that  is  sufficient  for  It  and  satisfies  it ;  Ewald,  S&ttigung 
der  Erde. 

Ver.  15. 1st,  2d,  and  3d  members.     They  will  give,  etc.;  the  indeterminate  3d  pers.  (JJT,  ono  will  give— there  shall  ba 

given,  etc.),  Geseihcs,    Gram.  \  137,  3.    On   the   question  respecting  the  subject  in  these  three  clauses,  see  the  exegetical 
notes, 

Ver.  10,  3d  member.  ShaU  bloom  forth  from  the  city  (the  cities  as  centres  of  population),  multiplying  like  the  herb  of 
the  earth. 


PSALMS 


THIRD  BOOK. 

PSALMS    LXXIII.— LXXXIX. 


PSALM  LXXIII. 
A  Psalm  of  Asaph. 


1  Surely,  God  is  good  to  Israel, 
to  the  pure  in  heart. 

2  And  as  for  me,  ray  feet  almost  turned  aside ; 
my  steps  well-nigh  slid. 

3  For  I  was  envious  at  the  foolish, 

when  I  saw  the  prosperity  of  the  wicked. 

4  For  their  death  hath  no  pains, 
and  their  strength  is  full  fed. 

5  In  the  troubles  of  men  they  share  not, 

and  they  are  not  plagued  in  common  with  men. 

6  Therefore  pride  is  become  their  necklace ; 
the  garb  of  violence  covereth  them. 

7  Their  eyes  stand  out  with  fatness  ; 
they  have  more  than  heart  conceiveth. 

8  They  mock,  and  with  malice  they  speak  oppression ; 
from  on  high  they  speak. 

9  They  have  set  their  mouth  in  the  heavens, 
and  their  tongue  walketh  through  the  earth. 

10  Therefore  do  his  people  turn  away  hither, 

and  waters  in  abundance  are  eagerly  drained  by  them. 

11  And  they  say,  How  doth  God  know? 

And  is  there  knowledge  in  the  Most  High  ? 

12  Behold,  such  are  the  wicked; 

and  forever  secure  they  have  increased  wealth. 

13  Surely,  in  vain  have  I  cleansed  my  heart, 
and  washed  my  hands  in  innocency; 

14  and  been  smitten  all  the  day  long, 
my  chastisement  morning  by  morning. 

15  If  I  say,  I  will  declare  thus, 

behold,  I  should  deal  falsely  with  the  generation  of  thy  children, 

16  And  I  meditated  to  know  this ; 
it  was  an  evil  in  my  eyes ; 

17  till  I  went  into  the  sanctuary  of  God, — 
gave  heed  to  their  end. 


745 


746  THIRD  BOOK  OF  PSALMS. 


18  Surely,  thou  dost  set  them  in  slippery  places  ; 
thou  dost  cast  them  down  to  ruin. 

19  How  are  they  brought  to  desolation  as  in  a  moment ! 
They  are  swept  away,  they  are  consumed  with  terrors. 

20  As  a  dream  when  one  awaketh, 

0  Lord,  when  thou  awakest,  thou  dost  despise  their  image. 

21  For  my  heart  is  embittered, 
and  I  am  pierced  in  my  reins. 

22  And  I  am  brutish,  and  know  not ; 
a  beast  have  I  been  before  thee. 

23  But  I  am  continually  with  thee ; 
thou  hast  kept  hold  of  my  right  hand. 

24  Thou  wilt  guide  me  by  thy  counsel, 
and  afterward  wilt  receive  me  to  glory. 

25  Whom  have  I  in  heaven  7 

And  with  thee,  I  have  no  delight  on  the  earth. 

26  My  strength  and  my  heart  fail ; 

the  rock  of  my  heart  and  my  portion  is  God  forevermore. 

27  For  lo,  they  that  are  far  from  thee  shall  perish ; 
thou  hast  destroyed  all  that  adulterously  forsake  thee. 

28  And  as  for  me,  to  draw  near  to  God  is  good  for  me. 

1  have  made  the  Lord  Jehovah  my  refuge, 
that  I  may  tell  of  all  thy  works. 

Ver.  4.  Full  fed.    Strictly,  fed  even  to  fatness, — in  ordinary  use.  fattened  with  feeding. 

Ver.  6.  Pride  is  become  their  necklace.  The  lofty  neck  of  pride  is  meant:  the  natural  indication  of  a  haughty  and 
supercilious  spirit.  Pride  encircles  it,  as  does  a  necklace.—  Covers  them..  Strictly,  covers  to  them;  makes  a  cover  for  them 
(Hupfeld).    Delitzsch,  their  violence  covers  them  as  a  garment. 

Ver.  7,  2d  member.  Lit.,  they  exceed  (go  beyond)  the  imaginations  of  the  heart. 

Ver.8.   They  speak  ojypression.     Their  word  is  power.     Th  y  have  only  to  speak,  and  their  oppressive  will  is  done. 

Ver.  10.  The  sense  appears  to  be  :  Therefore  do  his  (Hod's)  people  turn  away  hither  (from  the  right  way  into  thess  for- 
bidden ways,  whi're  they  see  others  prospering),  and  hud  a  full  supply — "waters  in  abundance."  In  the  next  following 
verse  this  practical  atheism  finds  expression  in  words. 

Ver.  15.  lflsay:  purpose  in  my  heart. — Declare  thus :  make  known  these  perplexing  doubts. 

Ver.  18.  The  relation  of  the  Jmperf.  and  Per/.  (Gesemus,  Gram.  $  126.  3,  2d  paragr.,  and  \  127,  2),  in  this  verse,  happily 
illustrates  the  statement  in  v.  17,  2d  member.  "  Thou  dost  jet  them  "  (Imperf,  the  net  couceived  as  going  on  indefinitely 
in  future  time);  "  thou  dost  let  them  fall  "  (Per/.,  conceived  as  an  act  that  still  goes  on,  as  in  all  past  time).  This  relation 
or  the  present  to  past  and  future,  so  readily  suggested  to  the  Hebrew  mind,  we  have  no  adequate  means  of  expiesing. 
The  use  of  our  more  strictly  defined  past  and  future  tenses  throws  the  relation  of  time  wholly  into  the  past,  or  wholly  into 
the  future.     This  is  Dr.  Alexander's  error,  in  the  rendering  of  this  veTse. 

Ver.  20.  Their  image.  Their  pomp  of  pride  and  power;  as  unsubstantial,  and  as  despicable  in  the  sight  of  God,  when 
he  awakes  to  deal  with  them,  as  is  a  dream  of  the  night,  after  awaking. 

Ver.  21.  For.  Resuming  the  thought  from  vers.  16,  17,  and  his  state  of  mind  there  referred  to,  as  an  introduction  to 
the  just  condemnation  of  himself  in  v.  22. 

Ver.  24.  Afterward.  1HX  darnach.  nach  den  Accenten  nothwendig  Adverb,  wie  Gen.  x.  18;  xxx.  21 ;  Lev.  xiv.  8, 19  ; 
Spr.  xx. 17,  u.v.  a  bei.  Ges.,  T/tes.  (Hupfeld). 

Ver.  25.   With  thee.    Either,  with  thee  for  my  own,  that  is,  having  thee;  or,  along  with  thee,  in  addition  to  thee. 

Ver.  26.   The  rock  of  my  heart.    Its  firm  and  unfailing  support. 

Ver.  27.  Adulterously  forsake  thee.  Representing  God's  spiritual  relation  to  his  chosen  people  by  that  of  the  husband 
to  the  wife  (compare  Jer.  iii.  14,  "  for  I  am  married  to  you  "),  and  idolatry  as  unfaithfulness  to  that  relation. 


PSALM  LXXIV. 

Didactic  \_Psalm~\  of  Asaph. 

1  Wherefore,  O  God,  hast  thou  cast  off  forever  ? 

Why  doth  thine  anger  smoke  against  the  sheep  of  thy  pasture  ? 

2  Remember  thy  congregation  thou  didst  purchase  of  old, 
didst  redeem  as  the  tribe  of  thine  inheritance, 

this  mount  Zion  wherein  thou  hast  dwelt. 

3  Lift  thy  steps  to  the  perpetual  ruins, 

all  that  the  enemy  hath  wickedly  done  in  the  sanctuary. 

4  Thine  adversaries  have  roared  in  the  midst  of  thine  assembly; 
their  ensigns  they  have  set  for  signs. 

5  It  seems  as  when  one  lifteth  up  axes, 
in  the  thicket  of  the  wood ; 


PSALM  LXXIV.  747 


6  so  now  all  the  carved  work  thereof 
with  axe  aud  hammers  they  beat  down. 

7  They  have  set  on  tire  thy  sanctuary  ; 

to  the  ground  have  they  profaned  the  dwelling-place  of  thy  name. 

8  They  said  in  their  heart,  Let  us  destroy  them  together ; 
they  have  burned  all  God's  places  of  assembly  in  the  land. 

9  Our  signs  we  see  not ; 
there  is  no  prophet  any  more, 

nor  is  there  any  among  us  that  knows  how  long. 

10  How  long,  O  God,  shall  the  foe  reproach  ? 
Shall  the  enemy  contemn  thy  name  forever? 

11  Wherefore  dost  thou  withdraw  thy  hand,  even  thy  right  hand? 
Forth  from  the  midst  of  thy  bosom  destroy! 

12  And  God  is  my  king  of  old, 
working  deliverances  in  the  earth. 

13  Thou  didst  cleave  the  sea  by  thy  strength  ; 
didst  break  the  heads  of  monsters  on  the  waters. 

14  Thou  didst  crush  the  heads  of  leviathan, 

didst  give  him  for  food  to  them  that  people  the  desert. 

15  Thou  didst  break  open  the  fountain  and  brook ; 
thou  didst  dry  up  ever-flowing  streams. 

16  Thine  is  the  day,  yea  night  is  thine; 
thou  hast  prepared  the  light  and  sun. 

17  Thou  hast  set  all  the  bounds  of  the  earth ; 
summer  and  winter, — thou  hast  formed  them. 

18  Kemember  this,  an  enemy  hath  reproached  Jehovah, 
and  a  foolish  people  have  contemned  thy  name. 

19  Do  not  give  over  to  the  greedy  herd  thy  turtle-dove; 
the  congregation  of  thy  poor  do  not  forget  forever. 

20  Have  respect  to  the  covenant ; 

for  the  dark  places  of  the  earth  are  full  of  the  habitations  of  cruelty. 

21  Let  not  the  oppressed  turn  back  ashamed  ; 
let  the  poor  and  needy  praise  thy  name. 

22  Arise,  O  God,  plead  thine  own  cause ; 
remember  thou  art  reproached  by  the  fool  daily. 

23  Do  not  forget  the  voice  of  thine  adversaries, 

the  noise  of  them  that  rise  against  thee,  ascending  continually. 

Ver.  2.  Tribe  of  thine  inheritance.  Compare  Is.  Ixiii.  17,  "the  tribes  of  thine  inheritance."  The  word  may  be  ren- 
dered (in  the  same  general  sense),  a  people  for  thy  possession.  The  same  expression  occurs  in  the  New  Testament ;  Tit.  ii. 
14,  1  Pet.  ii.  9,  "a  people  for  a  possession." 

Ver.  4.  Have  roared.  Like  wild  beasts.  Their  ensigns.  Their  banners,  as  the  Hebrew  word  is  used  in  Num.  ii.  1. 
For  signs.    Toki-ns  to  them  of  triumph  and  conquest ;  to  us,  of  humiliation  and  abandonment  by  God.     Compare  ver,  '.'. 

The  same  Hebrew  word  is  here  rendered  ensign  and  sign,  having  both  these  senses.  Some  would  translate,  Their  signs 
they  have  set  for  signs;  "  their  signs  "  meaning  either  the  marks  of  their  ravages,  or  their  idolatrous  images,  or  their  un- 
holy rite",  or  all  theBe;  "  they  have  Bet  for  signs,"  in  the  sens,,  above  given.* 

Ver.  5.     Their  ravages  are  as  reckless  and  destructive  as  the  w Imau's  axe  in  the  forest. — It  seems  (V~]V,  it  make^ 

itself  known,  it  shows  itself).  So  Ewalu,  es  scheinl  wie  wenn;  Delitzscu,  es  sah  sich  an,  u>ie  wenn ;  IIupflld,  es  that  st<:h 
kund^erschein  t. 

Ver  8.     God's  places  of  assembly.     For  religious  instruction  and  devotion,  not  for  services  peculiar  to  the  temple. 

Ver.  11.  Forth  from  the  midst  of  thy  bosom:  whence  the  destroying  force,  now  reposing  inactive  there,  shall  be  drawn 
forth. 

Ver.  in.     Didst  rhave the  sea.    Ex.  xiv.  21. 

Ver.  14.  Leviathan. f  A  general  name  for  reptiles  and  fishes  of  monstrous  size;  ns  the  serpent  (or  dragon)  Is.  xxvii. 
1,  Job  iii.  8;  the  crocodile  Job  xli.  1 ;  a  sea-monster  (the  whale,  for  example  >.  l's.  civ,  28.  As  the  crocodile,  it  here  sym- 
bolizes Egypt  (compare  the  similar  case  in  Ps.  Ixviii.  30)  and  the  representatives  of  iis  power,  whose  bodies  wen-  given  lor 
food  (next  member)  to  beasts  of  prey  that  peopled  the  desert.     Compare  Kx.  xiv.  :;u. 

Didst  give:  finptrf-  denoting  what  was  consequent  on  the  act  expressed  by  tbs  Psrf,  That  people  the  desert:  beasts 
of  prey.     Lit.,  to  a  people,  them  of  the  desert  (wild  bastsi.     Hdpfrld:  dent  VoUeder  W&stenthiere. 

Ver.  16,  1st  member.  See  Num.  xx.  11,  aniLjotup.  Is.  xlviii.  21.— Didst  dry  n/>  ever-flowing  streams.  As  the  Bed  Bea 
(romp.  Fx.  xiv.  27,  properly  "returned  to  its  ceaseless  flow,"  the  same  word  that  is  used  here),  and  the  Jordan  (Josh. 
iii.  lt>,  17). 

Ver.  19.     Tlie greedy  herd:  the  only  gram,  construction  of  IVDi  HTI  (Gesenius,  Ux.,  HTI  2,  and  ;j?3J  3). 

*  To  the  Hebrew  mind  the  two  applications  of  the  word  "siu'ti  "  would  be  very  obvious,  though  it  might  not  suggest 
itself  to  us;  and  the  rendering  in  the  ti-xt  is  probibly  the  true  expression  ol  the  sense. 
f  Here  for  the  class  to  which  the  individual  belongs,  with  the  effect  of  a  plural. 


748  THIRD  BOOK  OP  PSALMS. 


PSALM  LXXV. 

To  the  chief  Musician.     Do  not  Destroy.     A  Psalm  of  Asaph.     A  song. 

1  We  give  thanks  to  thee,  O  God,  we  give  thanks ; 
and  that  thy  name  is  near,  thy  wonders  have  told. 

2  For  I  will  take  a  set  time ; 
I,  I  will  judge  equitably. 

3  The  earth  and  all  that  dwell  in  it  are  dissolving ; 
I,  I  bear  up  its  pillars.     (Pause.) 

4  I  said  to  the  proud,  Do  not  deal  proudly, 
and  to  the  wicked,  Do  not  lift  up  the  horn. 

5  Do  not  lift  up  on  high  your  horn, 
nor  speak  with  a  stiff  neck. 

6  For  not  from  the  east,  and  not  from  the  west, 
and  not  from  the  south,  is  promotion. 

7  For  God  is  judge ; 

he  putteth  down  one,  and  raiseth  up  another. 

8  For  in  the  hand  of  Jehovah  is  a  cup, 
and  it  foams  with  wine,  full  of  mixture ; 
and  he  poureth  out  thereof. 

Yea,  its  dregs  they  shall  wring  out,  shall  drink, 
all  the  wicked  of  the  earth. 

9  But  I,  I  will  make  known  forever ; 
I  will  sing  praise  to  the  God  of  Jacob. 

10  And  all  the  horns  of  the  wicked  will  I  cut  off; 
the  horns  of  the  righteous  shall  be  lifted  up. 

Pa.  lxxv.  (title).    Do  not  destroy.    See  the  remark  on  Ps.  lvii.  (title). 

\Ter.  1.    JCear.    For  help;  a  present  Ood,  ever  at  hand,  to  be  invoked  in  the  moment  of  need.    Deut.  iv.  7. 

Ver.  3.  Dissolving.  Melting  away,  sinking  into  ruin;  a  picture  of  social  and  political  disorder  and  dissolution.  I 
bear  up  its  pillars.     I  maintain  order  and  peace. 

It  is  common  to  regard  vers.  2  and  3  (and  some  include  the  following  one)  as  the  language  o'  the  Almighty,  abruptly 
int'oduced  as  speaking,  as  in  Ps.  x!vi.  10.  But  it  is  also  appropriate  language  for  the  magistrate,  t  >  whnm  it  belongs,  as 
God's  representative,  to  maintain  civil  and  social  order,  as  well  as  for  one  speaking  in  his  name,  and  on  his  behalf.  Com- 
pare ver.  10. 

Ver.  4.  Horn.  The  symbol  of  strength,  and  also  of  pride  and  insolent  defiance.  To  lift  up  the  horn  of  any  one  (ver. 
10)  means  to  strengthen  him,  and  add  to  uis  power  and  dignity. 

Ver.  8.    Mixture.    Of  spices  and  wine,  to  increase  its  intoxicating  power. 


PSALM  LXXVI. 
To  the  chief  Musician.      On  stringed  instruments.     A  Psalm  of  Asaph.     A  Song. 

In  Judah  is  God  known ; 
his  name  is  great  in  Israel. 
And  in  Salem  was  his  tabernacle, 
and  his  dwelling-place  in  Zion. 
There  brake  he  the  arrows  of  the  bow, 
shield,  and  sword,  and  war.     (Pause.)  9 

Kesplendent  art  thou,  glorious, 
more  than  the  mountains  of  prey. 
The  strong  of  heart  were  despoiled  ; 
they  have  slept  their  sleep, 

and  none  of  the  men  of  might  found  their  hands. 
At  thy  rebuke,  O  God  of  Jacob, 
they  lay  in  deep  sleep,  both  chariot  and  horse. 
5 


PSALM  LXXVII.  740 


7  Thou,  terrible  art  thou  ; 

and  who  may  stand  before  thee  when  once  thou  art  angry? 

8  From  heaven  thou  didst  cause  judgment  to  be  heard  ; 
earth  feared,  and  was  still, 

9  when  God  arose  to  judgment, 

to  save  all  the  humble  of  the  earth.     (Pause.) 

10  For  the  wrath  of  man  shall  praise  thee, 
the  remnant  of  wrath  thou  girdest  on. 

11  Vow,  and  pay  to  Jehovah  your  God ; 

let  all  that  are  about  him  bring  gifts  to  him  that  should  be  feared. 

12  He  cutteth  oif  the  spirit  of  princes; 
he  is  terrible  to  the  kings  of  the  earth. 

Ps  lxxvi.  One  of  the  most  animated  of  the  many  psalms  written  in  commemoration  of  the  great  deliverance  recorded 
in  la.  xxxvii.  33-36. 

Ver.  3.     Hebrew,  lightnings  of  the  bow  ;  a  poetical  term  for  the  arrow,  expressive  of  its  swiftness  and  destructive  force. 

Ver.  4.  Mountains  a/ prey.  The  abode  of  beasts  of  prey  ;  in  their  wild  magnificence  combining  grandeur  aud  sub- 
limity with  dread. 

Ver.  6.  Found  their  hands.  Found  the  use  of  them,  were  able  to  employ  them  in  defense ;  so  sudden  and  unlooked 
for,  and  so  inevitable,  was  the  destruction.  Compare  the  similar  phrase  in  2  Sam.  vii.  27  (properly,  found  heart  to  pray 
this  prayer). 

Ver.  6.     Lay  in  deep  sleep.    Compare,  on  vers.  5,  6,  Is.  xxxvii.  36. 

Ver.  8.     Was  still.     With  awe  and  dread. 

Ver.  10.    Thou  girdest  on.    As  a  weapon.    Even  to  tho  last  remnant,  it  shall  serve  as  part  of  the  armory  of  Qod. 


PSALM  LXXVII. 

To  the  chief  Musician  over  Jedulhun,     A  Psalm  of  Asaph. 

1  My  voice  is  unto  God,  and  I  will  cry  ; 

my  voice  is  unto  God,  and  do  thou  give  ear  to  me. 

2  In  the  day  of  my  distress  I  sought  the  Lord  ; 

my  hand  by  night  was  stretched  out,  and  slackened  not. 
My  soul  refused  to  be  comforted. 

3  I  call  God  to  mind,  aud  sigh  ; 

I  lament,  and  my  spirit  fainteth.     (Pause.) 

4  Thou  hast  held  my  eyes  waking ; 
I  am  disquieted,  and  can  not  speak. 

5  I  thought  on  the  days  of  old, 
the  years  of  ancient  times. 

6  I  call  to  mind  my  song  in  the  night ; 
I  commune  with  my  heart, 

and  my  spirit  makcth  search. 

7  Will  the  Lord  cast  off  forever? 
And  will  he  favor  no  more  ? 

8  Hath  his  mercy  ceased  forever  ? 

Hath  the  promise  failed  to  all  generations? 

9  Hath  the  Mighty  One  forgotten  to  be  gracious, 
or  in  anger  shut  up  his  tender  mercies?     (Pause.) 

10  And  I  said,  This  is  my  infirmity ! 
Years  of  the  right  hand  of  the  Most  High 

11  will  I  commemorate, — the  deeds  of  Jali. 

For  I  will  remember  thy  wonders  from  of  old ; 

12  and  I  will  meditate  on  all  thy  works, 
and  think  on  all  thy  doings. 

13  O  God,  in  holiness  is  thy  way ; 
who  is  a  Mighty  One,  great  like  God  ? 

14  Thou  art  the  Mighty  One,  doing  wonders ; 

thou  hast  made  known  thy  strength  among  the  peoples. 


750  THIRD  BOOK  OF  PSALMS. 


15  Thou  hast  redeemed  with  the  arm  thy  people, 
The  sons  of  Jacob  and  Joseph.     (Pause.) 

16  The  waters  saw  thee,  O  God ; 
the  waters  saw  thee,  they  trembled ; 
yea,  the  depths  quaked. 

17  The  clouds  poured  out  water ; 
the  skies  uttered  a  voice  ; 
yea,  thine  arrows  went  abroad. 

18  The  voice  of  thy  thunder  rolled  along ; 
lightnings  lightened  the  world ; 

the  earth  quaked  and  shook. 

19  In  the  sea  was  thy  way, 
and  thy  paths  in  great  waters, 
and  thy  footsteps  were  not  known. 

20  Thou  didst  guide  thy  people  like  a  flock, 
by  the  hand  of  Moses  and  Aaron. 

Ps.  lxxvii.  (title).     Over  Jeduthun.    See  the  remark  on  Ps.  Ixii.  (title). 

Ver.  2.  Slackened  not.     Was  un  wended  in  the  attitude  of  supplication. 

Ver.  6.  My  song  in  the  night.  In  former  experiences  of  the  divine  favor. — Maketh  search.  For  an  answer  to  the  ques- 
tions that  follow. 

Ver.  8.  The  promise.    To  the  chosen  seed,  many  times  repeated. 

Ver.  11.  Jah.    Seethe  remark  on  Ps.  lxviii.  5. 

Ver.  15.  Pause.  See  the  remark  on  Ps.  iii.  2.  "The  music  here  comes  in,  and  the  whole  strophe  (vers.  13-15)  is  an 
overture  to  the  following  hymn  to  God,  the  deliverer  from  Egypt."     (Deutzsch,  on  the  passage.) 

Vers.  16-20.    See  Ex.  xiv.  19-31. 


PSALM  LXXVin. 

Didactic  [Psalm]  of  Asaph. 

1  Give  ear,  my  people,  to  my  law ; 

incline  your  ear  to  the  sayings  of  my  mouth. 

2  I  will  open  my  mouth  in  a  parable ; 
I  will  utter  dark  sayings  from  of  old. 

3  What  we  have  heard,  and  have  known, 
and  our  fathers  have  told  us, 

4  we  will  not  hide  from  their  children  ; 

recounting  to  after  generations  the  praises  of  Jehovah, 
and  his  might,  and  his  wonders  which  he  wrought. 

5  For  he  set  up  a  testimony  in  Jacob, 
and  appointed  a  law  in  Israel ; 
which  he  commanded  our  fathers, 

to  make  them  known  to  their  sons. 

6  To  the  end  that  after  generations  might  know, 
sons  might  be  born, 

might  arise  and  tell  to  their  sons  ; 

7  and  might  place  in  God  their  hope, 

and  not  forget  the  deeds  of  the  Mighty  One, 
and  might  keep  his  commandments  ; 
&  and  not  be  as  their  fathers, 

a  stubborn  and  rebellious  generation  ; 
a  generation  that  was  not  steadfast  in  their  heart, 
and  their  spirit  was  not  truthful  with  God. 
9       The  sons  of  Ephraim,  armed  bowmen, 
turned  back  in  the  day  of  conflict. 
10  They  kept  not  the  covenant  of  God, 
and  in  his  law  they  refused  to  walk. 


PSALM  LXXVIII.  751 


11  And  they  forgot  his  deeds, 

and  his  wonders  which  he  shewed  them. 

12  In  the  sight  of  their  fathers  he  wrought  wonders, 
in  the  land  of  Egypt,  the  plain  of  Zoan. 

13  He  divided  the  sea,  and  let  them  pass  through  ; 
and  he  made  the  waters  stand  as  a  heap. 

14  And  he  guided  them  in  the  cloud  by  day, 
and  every  night  in  the  light  of  tire. 

15  He  clave  rocks  in  the  wilderness, 

and  gave  them  water  as  the  depths,  abundantly. 

16  And  he  brought  flowing  streams  out  of  the  cliff, 
and  made  waters  run  down  like  rivers. 

17  And  they  continued  still  to  sin  against  him, 
to  rebel  against  the  Most  High  in  the  desert. 

18  Aud  they  tempted  God  iu  their  heart, 
so  as  to  ask  food  for  their  greediness. 

19  And  they  spake  against  God ; 
they  said,  Is  the  Mighty  One  able, 
to  spread  a  table  in  the  wilderness? 

20  Lo,  he  smote  the  rock,  and  the  waters  flowed, 
and  streams  gushed  out. 

Will  he  also  be  able  to  give  bread, 
or  will  he  provide  flesh  for  his  people? 

21  Therefore,  Jehovah  heard  and  was  wroth ; 
and  fire  was  kindled  in  Jacob, 

aud  also  anger  rose  up  against  Israel ; 

22  because  they  did  not  believe  in  God, 
and  trusted  not  iu  his  deliverance. 

23  Aud  he  commanded  the  skies  above, 
and  the  doors  of  heaven  he  opened  ; 

24  and  rained  upon  them  manna  for  food, 
and  grain  of  heaven  he  gave  them. 

25  Bread  of  the  mighty  did  man  eat; 
he  sent  them  provision  in  abundance. 

26  He  caused  an  east-wind  to  blow  in  the  heavens, 
and  led  by  his  strength  a  south-wind. 

27  And  he  rained  flesh  upon  them  as  the  dust, 
and  winged  fowl  as  the  sea-sands  ; 

28  and  let  them  fall  in  the  midst  of  his  encampment, 
round  about  his  dwellings. 

29  And  they  ate  and  were  fully  satisfied, 
and  he  brought  them  their  desire. 

30  They  were  not  estranged  from  their  desire, — 
their  food  was  yet  in  their  mouths, — 

31  and  the  anger  of  God  came  up  against  them, 
and  he  slew  among  the  stoutest  of  them, 
aud  Israel's  young  men  he  brought  low. 

32  For  all  this,  they  still  sinned, 
and  believed  not  in  his  wonders. 

33  And  he  consumed  their  days  in  vanity, 
and  their  years  in  terror. 

34  If  he  slew  them,  then  they  sought  him, 
and  returned,  and  eagerly  inquired  after  God. 

35  And  they  remembered  that  God  was  their  rock, 

and  the  Mighty  One,  the  Most  High,  their  redeemer. 

36  But  they  deceived  him  with  their  mouth, 
and  with  their  tongue  they  lied  to  him ; 


752  THIRD  BOOK  OF  PSALMS. 

37  and  their  heart  was  not  steadfast  with  him, 
and  they  were  not  truthful  to  his  covenant. 

38  But  he,  the  compassionate,  covereth  iniquity,  and  destroyeth  not; 
and  many  times  he  turned  away  his  anger, 

and  would  not  rouse  up  all  his  wrath. 

39  For  he  remembered  that  they  were  flesh, — 
a  breath,  that  goeth,  and  returneth  not. 

40  How  oft  they  rebelled  against  him  in  the  wilderness, 
grieved  him  in  the  desert ! 

41  And  they  tempted  God  anew, 

and  offended  the  Holy  One  of  Israel. 

42  They  remembered  not  his  hand, 

the  day  when  he  redeemed  them  from  the  foe; 

43  when  he  set  his  signs  in  Egypt, 

and  his  portents  in  the  plain  of  Zoan; 

44  and  turned  their  rivers  into  blood, 
and  their  streams  they  could  not  drink. 

45  He  sent  among  them  flies,  and  they  devoured  them, 
and  frogs,  and  they  desolated  them. 

46  And  he  gave  their  increase  to  the  caterpillar, 
and  their  labor  to  the  locust. 

47  He  killed  their  vines  with  hail, 
and  their  sycamores  with  frost  ; 

48  and  delivered  up  their  cattle  to  the  hail, 
and  their  herds  to  the  lightnings. 

49  He  cast  upon  them  the  burning  of  his  anger, 
wrath,  and  indignation,  and  anguish, 

an  embassy  of  angels  of  evil. 

50  He  leveled  a  path  for  his  anger. 

He  withheld  not  their  soul  from  death, 
and  their  life  he  delivered  up  to  the  plague. 

51  And  he  smote  every  firstborn  in  Egypt, 

the  firstlings  of  strength  in  the  tents  of  Ham. 

52  And  he  removed,  as  a  flock,  his  own  people, 
and  guided  them,  as  a  herd,  in  the  wilderness ; 

53  and  he  led  them  on  safely,  and  they  feared  not, 
but  their  enemies  the  sea  overwhelmed. 

54  And  he  brought  them  to  his  holy  border, 
this  mountain,  which  his  right  hand  won. 

55  And  he  drove  out  nations  before  them, 
and  allotted  them  an  inheritance  by  line, 

and  caused  the  tribes  of  Israel  to  dwell  in  their  tents. 

56  And  they  tempted  and  rebelled  against  God,  Most  High, 
and  his  testimonies  they  did  not  keep. 

57  And  they  turned  back,  and  dealt  falsely  like  their  fathers; 
they  turned  aside  like  a  deceitful  bow. 

58  And  they  provoked  his  displeasure  with  their  high  places, 
and  moved  him  to  jealousy  with  their  graven  images. 

59  God  heard,  and  was  wroth, 
and  greatly  abhorred  Israel. 

60  And  he  rejected  the  dwelling  at  Shiloh, 
the  tabernacle  which  he  set  up  among  men ; 

61  and  gave  up  to  captivity  his  strength, 
and  his  glory  into  the  hand  of  the  foe. 

62  And  he  delivered  up  his  people  to  the  sword, 
and  was  wroth  with  his  inheritance. 

63  His  young  men  fire  consumed, 
and  his  maidens  were  not  praised. 


PSALM  LXXIX. 


6-4  His  priests  fell  by  the  sword, 
ami  his  widows  wept  not. 

65  And  the  Lord  awaked,  as  one  that  slept ; 
as  a  mighty  man  jubilant  with  wine. 

66  And  he  smote  back  his  foes, 

he  laid  upon  them  eternal  reproach. 

67  And  he  rejected  the  tabernacle  of  Joseph; 
and  the  tribe  of  Ephraim  he  did  not  choose. 

68  And  he  chose  the  tribe  of  Judah, 
the  Mount  Zion,  which  he  loved. 

69  And  he  built  his  sanctuary  as  the  heights  of  heaven, 
as  the  earth  which  he  founded  forever. 

70  And  he  chose  David  his  servant, 
and  took  him  from  the  sheepfolds. 

71  From  following  the  suckling  ewes  he  took  him, 
to  be  shepherd  over  Jacob  his  people, 

and  over  Israel  his  inheritance. 

72  And  he  fed  them  after  the  integrity  of  his  heart, 
and  by  the  skillfulness  of  his  hands  he  led  them. 

Ps.  Ixxviii.  This  spirited  national  hymn,  recounting  the  proudest  and  most  instructive  incidents  in  the  history  of  th9 
people,  should  bo  compared  with  Ps.  lxviii.,  which  it  resembles  in  its  purpos  i  and  general  tone.  It  has  not  the  1  >fty  lyric 
spirit  of  that  psalm,  or  its  higher  and  more  delicate  poetic  beauties.  But  it  his  throughout  a  peculiar  glow  of  feeling  and 
power  of  expression;  and  it  would  not  be  easy  to  find,  in  any  literature,  a  parallel  for  verses  49  and  50. 

Vor.  9.  Sons  of  Ephraim.  Representing  the  kingdom  ol  the  revolted  ten  tribes. — Turned  back.  From  the  conflict  to  be 
waged  for  the  extermination  of  idolatry  from  the  land. 

Ver.  12.  Zoan.     See  the  writer's  remark  (Revised  version  of  Genesis  with  votes)  on  Oen.  xii.  15,  second  paragraph. 

Ver.  14.  His  presence  in  the  cloud,  and  in  the  pillar  of  lire  (Ex.  xiii.  21,  22),  was  their  guide. 

Ver.  15.  Clave  rocks.    See  Ex.  xvii.  6;  Num.  xx.  8-11. 

Ver.  10.  Out  of  the  cliff.     As  properly  translated,  Num.  xx.  8. 

Ver.  25.  The  mighty.  Angels  are  meant,  who  are  called  "  mighty  in  strength,"  Ps.  ciii.  20. — Some  would  translate, 
Bread  of  the  mighty  (the  great  among  men)  did  every  one  eat :  meaning  either  that  n  me  were  denied  th  i  princely  repast,  or 
that  there  was  enough  for  all.  Hut  it  is  not  true  (as  alleged),  that  aaiothcr  word  tQIX)  would  have  been  used,  if  man,  in 
distinction  from  ant/*  Is,  were  meant.  . 

Ver.  27.  Sea-sandi.  The  sands  on  the  sea-shore.  The  Ileb.  D'O'  7171  is  to  be  regarded  as  a  nomen  compositum,  the 
plural  of  the  compound  idea  being  expressed  by  the  plural  ending  of  the  second  noun  ('i:  BSXID8,  Gram.  (}108,  3). 

Ver.  30.  Not  estranged  from  their  desire.  Not  yet  satisfied  with  foo  1 :  it  was  still  in  their  mouths  (next  member). 

Ver.  32.  Believed  not  in  hi*  wonders.     Saw  in  them  no  ground  of  faith  and  trn.st  lor  the  future.     Compare  Num.  xiv.  11. 

Ver.  33.  Consumed.    During  the  long  and  fruitless  wanderings  and  perils  in  the  desert. 

Ver.  43.  Sethis  signs.  Not  simply  wrought  wonders,  but  set  thorn  as  signs,  as  permanent  memorials,  of  his  presence 
and  power.  Set  his  signs,  therefore,  expresses  not  a  passing  act,  but  so.ueibiug  abiding  and  permanent — Portents.  See  the 
remark  on  Ps.  cv.  5.  • 

Vera. 49-60.  Thes  i  remarkable  lines  introduce  the  last  great  plague;  when,  "  at  midnight,  Jehovah  smote  all  the  first- 
born of  Egypt,  from  th  •  firstborn  of  Pharaoh  that  sat  on  bis  throne,  to  the  firstborn  of  the  captive  in  the  dungeon;  and 
tlere  was  agreat  cry  in  Egypt,  for  there  was  not  a  house  where  there  was  not  one  dead."  I  Ex.  xii.  29,  30.)  This  was,  truly, 
"an  embassy  of  angels  of  evil ;  "  and  well  is  it  said,  tint  Jehovah  "  1  v  sled  a  ;>  itb  for  his  anger."     It  had  free  course. 

Ver. '52.  Removed  OS  a  flock.  As  the  shepherd  removes  his  flock,  from  oue  place  of  encampment  and  pasturage  to  an- 
other. 

Ver.  54.  Border.     By  this  is  here  meant  the  whole  circuit  of  the  holy  land,  witli  all  that  it  inclosed. 

Ver.  55.  Allotted.  Josh.  xiii.  6,  "divide  thou  it  by  lot  to  the  Israelites  for  au  inheritance." — By  line.  Measuring  line. 
For  this  practice,  compare  Am.  vii.  17. 

Ver.  60,  2d  member.     See  Josh,  xviii.  1. 

Ver.  61.  See  1  Sam.  iv.  17. 

Ver.  (13.  Fire.  Of  desolating  war.  Num.  xxi.  2S;  Is.  xxvi.  11;  Jer.  xlviii.  45. —  Were  not  praised.  In  nuptial  songs. 
None  were  given  in  marriage.  Weil  sie  ke.inen  Hochzeitstag  feierten  (Ew ald)  ;  tuaren  nicht  Qegenstand  eon  hoc/ueiHichen 
Lobliedern,  .  .  .  d.i.  blieben  unvermiihlt  (Hupfeld). 

Ver.  64.  His  widows  wept  not.  There  was  not  the  usual  public  lamentation  at  the  burial,  so  nnmerons  wore  the  slain. 
Compare  the  similar  case  in  Job  sxvii,  1 1  (properly,  in  the  pestilence  shall  they  that  remain  of  him  he  buried))  and  the  writer's 
note  on  the  passage,  "thy  dead  'shall  be  cast  forth  in  silence'  (Amos  viii.  3)  with  no  funeral  rites,  and  with  no  lamentation 
over  them." 


PSALM    LXXIX. 
A    Psalm    of    Asaph. 

O  God,  the  heathen  have  come  into  thy  inheritance ; 
they  have  defiled  thy  holy  temple ; 
they  have  made  Jerusalem  heaps. 
They  have  made  the  dead  bodies  of  thy  servants 
food  for  the  fowls  of  heaven, 
48 


754  THIRD  BOOK  OF  PSALMS. 


the  flesh  of  thy  saints  for  the  beasts  of  the  earth. 

3  They  have  shed  their  blood  like  water, 

round  about  Jerusalem,  and  there  is  none  to  bury. 

4  We  have  become  a  contempt  to  our  neighbors, 
a  scorn  and  derision  to  those  around  us. 

5  How  long,  O  Jehovah !     Wilt  thou  be  angry  forever? 
Will  thy  jealousy  burn  like  fire  ? 

6  Pour  out  thy  wrath  upon  the  heathen  who  know  thee  not, 
and  upon  the  kingdoms  that  call  not  on  thy  name. 

7  For  they  have  devoured  Jacob, 

and  have  laid  waste  his  dwelling-place. 

8  Remember  not  against  us  the  iniquities  of  the  forefathers. 
Haste,  let  thy  compassions  meet  us ; 

for  we  are  brought  very  low. 

9  Help  us,  O  God  of  our  salvation, 
on  account  of  the  honor  of  thy  name ; 
and  rescue  us,  and  cover  over  our  sins, 
for  the  sake  of  thy  name. 

10  Wherefore  should  the  heathen  say,  Where  is  their  God? 
Let  there  be  known  among  the  heathen,  in  our  sight, 
the  avenging  of  the  blood  of  thy  servants  that  is  shed. 

11  Let  the  sighing  of  the  prisoner  come  before  thee  ; 

according  to  the  greatness  of  thine  arm  spare  those  appointed  to  death. 

12  And  return  to  our  neighbors  sevenfold  into  their  bosom, 
their  reproach,  wherewith  they  reproached  thee,  O  Lord. 

13  And  we,  thy  people,  and  flock  of  thy  pasture, 
will  give  thanks  to  thee  forever; 

to  generation  and  generation  we  will  recount  thy  praise. 

Ver.  3.     There  is  none  to  bury.     None  are  left  to  do  the  office  of  burying. 

Ver.  5.     Will  thy  jealousy  burn  like  fire?    Jealousy,  of  every  rival  in  the  regard  of  his  people.    Compare  the  remark  on 
Ps.  lxxiii.  27;  and  for  the  whole  expression,  see  Deat.  xxxii.  21,  22. 
Ver.  8.     Meet  us.     Anticipate  our  need. 
Ver.  11.    The  greatness  of  thine  arm.    Its  power  to  reach  and  rescue  those  who  are  in  greatest  need. 


PSALM  LXXX. 
To  the  chief  Musician.     To  [the  melody]  Lilies,  a  Testimony.     A  Psalm  of  Asaph. 


Shepherd  of  Israel  give  ear  ; 
thou  that  leadest  Joseph  as  a  flock, 
thou  that  sittest  above  the  cherubim,  shine  forth. 
Before  Ephraim,  and  Benjamin,  and  Manasseh, 
rouse  up  thy  might, 
and  come  for  our  salvation. 

O  God  restore  us ; 
and  cause  thy  face  to  shine,  and  we  shall  be  saved. 

Jehovah,  God  of  hosts, 
how  long  art  thou  angry  at  the  prayer  of  thy  people? 
Thou  hast  made  them  eat  the  bread  of  tears, 
and  given  them  tears  to  drink  by  the  measure. 
Thou  makest  us  a  strife  to  our  neighbors ; 
and  our  enemies  make  themselves  sport. 

O  God  of  hosts,  restore  us ; 
and  cause  thy  face  to  shine,  and  we  shall  be  saved. 

A  vine  thou  didst  remove  out  of  Egypt, 
didst  drive  out  nations,  and  plant  it. 


PSALM  LXXXT.  755 


9  Thou  hast  cleared  away  before  it ; 

and  it  struck  down  its  roots,  and  it  filled  the  land. 

10  The  mountains  were  covered  with  its  shade, 
and  its  boughs  were  as  the  cedars  of  God. 

11  And  it  sent  out  its  branches  unto  the  sea, 
and  its  suckers  to  the  river. 

12  Wherefore  hast  thou  broken  down  its  walls, 
and  all  pluck  it  that  pass  by  the  way  ? 

13  The  boar  out  of  the  wood  wasteth  it, 
and  the  beast  of  the  field  feedeth  on  it. 

14  O  God  of  hosts,  return  we  pray. 
Look  from  heaven,  and  behold, 
and  visit  this  vine; 

15  and  shelter  what  thy  right  hand  planted, 

and  the  child  thou  hast  made  strong  for  thyself. 

16  It  is  burned  with  fire ;  it  is  cut  down  ; 

at  the  rebuke  of  thy  countenance  they  perish. 

17  Let  thy  hand  be  over  the  man  of  thy  right  hand, 

over  the  son  of  man  whom  thou  madest  strong  for  thyself. 

18  And  we  will  not  go  back ; 

thou  wilt  quicken  us,  and  we  will  call  on  thy  name. 

19  Jehovah,  God  of  hosts,  restore  us  ; 

cause  thy  face  to  shine,  and  we  shall  be  saved. 

P8.  lxxx.  (title).    Compare  Ps.  lx.  (title). 
Vit.  5.     By  the  measure.    By  the  measure-full,  in  abundance. 

Ver.  10.     Were  as  the  cedars  of  God.    Not  that  such  a  vine  ever  literally  existed;  'but  as  a   figure,    it   represents   the 
wonderful  growth  of  the  people,  literally  foretold  in  Gen.  xxviii.  14,  Josh.  i.  4,  and  elsewhere.* 
Ver.  15.    Made  strong.    Reared  to  a  condition  of  maturity  and  strength. 


PSALM  LXXXI. 

To  the  chief  Musician.   On  the  Gittiih.    [-4  Psalm]  of  Asaph. 

1  Make  a  joyful  noise  to  God,  our  strength ; 
shout  aloud  to  the  God  of  Jacob. 

2  Raise  a  song,  and  let  the  timbrel  sound, 
the  sweet  harp,  with  the  lute. 

3  Blow  the  trumpet  in  the  new  moon  ; 

in  the  full  moon,  on  the  day  of  our  solemn  feast. 

4  For  this  is  a  statute  for  Israel, 
an  ordinance  of  the  God  of  Jacob. 

5  He  appointed  it  for  a  testimony  in  Joseph, 
when  he  went  forth  over  the  land  of  Egypt. 
I  heard  a  language  that  I  knew  not. 

6  I  removed  his  shoulder  from  the  burden, 
his  hands  withdrew  from  the  basket. 

7  In  the  distress  thou  didst  call,  and  I  rescued  thee  ; 
I  answered  thee  in  the  veil  of  thunder, 

I  proved  thee  at  the  Waters  of  Strife.     (Pause.") 

8  Hear,  O  my  people,  and  I  will  testify  against  thee, 
0  Israel,  if  thou  wilt  hearken  to  me. 

9  There  shall  not  be  in  thee  a  strange  god, 
and  thou  shalt  not  worship  a  foreign  god. 

10  I,  Jehovah,  am  thy  God, 

*  There  is  no  occasion,  therefore,  to  shrink  from  the  literal  rendering  of  the  words,  as  some  have  done. 


756  THIRD  BOOK  OF  PSALMS. 


he  that  brought  thee  out  of  the  land  of  Egypt. 
Open  thy  mouth  wide,  and  I  will  fill  it. 

11  And  my  people  hearkened  not  to  my  voice, 
and  Israel  did  not  incline  to  me. 

12  And  I  gave  them  up  to  the  stubbornness  of  their  heart ; 
they  go  on  in  their  own  counsels. 

13  If  my  people  hearkened  to  my  voice, 
if  Israel  would  walk  in  my  ways  ; 

14  soon  would  I  humble  their  enemies, 
and  again  lay  my  hand  on  their  foes. 

15  Haters  of  Jehovah  should  profess  submission  to  him  ; 
and  their  time  should  be  forever. 

16  He  would  feed  them  with  the  marrow  of  the  wheat ; 
and  with  honey  out  of  the  rock  would  I  satisfy  thee. 

Psalm  lxxxi.  (title).     On  the  Gittiih.    See  the  remark  on  Ps.  viii.  (title). 

Ver.  1.    Shout  aloud.     As  the  Ueb.  word  is  used  in  Ezr.  iii.  11,  13. 

Ver.  5.  Went  forth  over  the  land  of  Egypt.  See  Ex.  xi.  4,  "  At  midnight  will  I  go  forth  in  the  midst  of  Egypt ;"  and 
compare  Mic.  i.  3. 

Ver.  5.  Language  that  I  knew  not.  Either  the  language  of  Egypt,  a  foreign  tongue  to  the  Hebrews ;  or,  as  now  gene- 
rally understood,  the  encouraging  language  of  their  Deliverer  (see  the  two  following  verses),  to  them  new  and  unintelligi- 
ble.   Compare  Ex.  vi.  9,  "  They  hearkened  not  to  Moses,  for  anguish  of  spirit,  and  for  cruel  bondage." 

Ver.  6.  The  basket.  For  carrying  burdens,  with  the  hands  or  on  the  head,  as  represented  on  the  monuments  of  ancient 
Egypt.     Compare  Gen.  xl.  16, 17,  and  the  writer's  note  on  the  passage.    (Revised  version  of  Genesis  with  notes.*) 

Ver.  7.     Veil  of  thunder.    The  thunder-cloud. 

Ver.  10,  3d  member.     The  implication  is,  that  no  other  source  of  good  need  be  sought. 

Ver.  14.     Wieder  Hand  anle.gen  (Hhpfeld). 

Ver.  15.     Their  time.    Israel's  time ;  his  duration  as  a  favored  people. 

Ver.  16.    Tlie  marrow  of  the  wheat.    The  most  nutritious  wheat. 


PSALM   LXXXII. 

A  Psalm  of  Asaph. 

God  standeth  in  the  congregation  of  the  Mighty  One ; 
in  the  midst  of  the  gods  he  judgeth. 

2  How  long  will  ye  judge  wrongfully, 

and  accept  the  persons  of  the  wicked  ?     (Pause.) 

3  Judge  the  weak  and  the  orphan ; 
do  justice  to  the  afflicted  and  poor. 

4  Deliver  the  weak  and  needy ; 
rescue  from  the  hand  of  the  wicked. 

5  They  know  not,  and  they  will  not  understand ; 
they  go  their  way  in  darkness. 

All  the  foundations  of  the  earth  are  shaken. 

6  I,  I  have  said,  Ye  are  gods, 
and  sons  of  the  Highest,  all  of  you. 

7  Yet  surely  as  men  shall  ye  die, 

and  as  any  of  the  princes  shall  ye  fall. 

8  Arise,  O  God,  judge  the  earth  ; 

for  thou  jhalt  inherit  among  all  the  nations. 

Ver.  1.  Gods.  So  magistrates,  as  representing  God's  judicial  sovereignty  (Rom.  xiii.  4),  are  called  in  Ex.  xxi.  6,  xxii. 
8,  9  (in  the  Hebrew,  gods:  English  version,  judges)-!     Compare  Ex.  xii.  12. 

Ver.  5.  Foundationa.  Of  social  order;  those  institutions  of  civil  government  on  which  the  peace  and  security  of  so- 
ciety rest.    When  these  fail,  society  is  disorganized,  and  falls  into  ruin.     Compare  Ps.  xi.  3,  and  Ps.  lxxv.  3. 

Ver.  7.     As  any.    See  Judges  xvi.  7,  11. 

Ver.  8.     Shall  inherit  among.    Shall  have  inheritance  among  them. 


*  The  word  may  also  be  translated  pots;  namely,  earthen  pots,  the  making  of  which  was  doubtless  a  part  of  the  labor 
of  the  Hebrews  "  in  clay  "  (not  "  mortar,"  Ex.  i.  14),  during  their  bondage  in  E^ypt.  But  this  meaning  of  the  word  is  less 
pertinent  than  the  other,  in  the  connection  here. 

t  Of  the  old  English  versions,  CoVerdale,  Matthew  and  Taverner  have  "gods;"  Cranmer,  Genevan  and  Bishops 
"judges." 


PSALM  LXXXIV. 


757 


PSALM    LXXXIII. 
A  Song.     A  Psalm  of  Asaph. 

1  0  God,  do  not  thou  be  quiet ; 

do  not  hold  thy  peace,  aiid  do  not  rest,  O  Mighty  One. 

2  For  lo,  thine  enemies  rage, 

and  thy  haters  have  lifted  up  the  head. 

3  Against  thy  people  they  take  crafty  counsel, 

and  they  consult  together  against  thy  hidden  ones. 

4  They  have  said,  Come,  let  us  destroy  them  from  being  a  nation, 
and  let  the  name  of  Israel  be  remembered  no  more. 

5  For  they  have  taken  counsel  in  heart  together. 
Against  thee  they  make  a  league ; 

6  the  tents  of  Edom  and  the  Ishmaelites, 
Moab  and  the  Hagarites; 

7  Gebal  and  Amnion  and  Amalek, 
Philistia,  with  the  inhabitants  of  Tyre. 

8  Also  Asshur  is  joined  with  them  ; 

they  have  become  an  arm  to  the  sons  of  Lot.     (Pause.) 

9  Do  to  them  as  to  Midian, 

as  to  Sisera,  as  to  Jabin,  at  the  brook  Kishon. 

10  They  were  destroyed  at  Eudor; 
they  became  dung  for  the  ground. 

11  Make  them,  their  nobles,  as  Oreb  and  as  Zeeb, 
and  all  their  princes  as  Zebah  and  as  Zalmunna; 

12  who  have  said,  Let  us  take  possession  for  ourselves, 
of  the  dwelling-places  of  God. 

13  My  God,  make  them  like  the  whirling  dust, 
like  chaff  before  the  wind. 

14  As  fire  consumes  a  forest, 

and  as  a  flame  kindles  mountains ; 

15  so  wilt  thou  pursue  them  with  thy  tempest, 
and  with  thy  whirlwind  terrify  them. 

16  Fill  their  face  with  shame, 

and  they  shall  seek  thy  name,  Jehovah ! 

17  They  shall  be  shamed  and  terror-stricken  forever, 
and  shall  be  confounded  and  perish. 

18  And  they  shall  know  that  thou,  thy  name  Jehovah,  alone, 
art  Most  High  over  all  the  earth. 

Ver.  3.     Thy  hidden  ones.     Those  under  thy  protection.     Compare  Pss.  xvii.  8  ;  xxvii.  5  ;  xxxi.  20;  Ixiv.  2;  xci.  1. 
Ver.  5.    In  heart.    The  source  of  their  evil  machinations.    Compare  Pa.  lviii.  2. 

Ver.  13.    The  whirling  dust  (Fueest,  Heb.  Lex.,  7  J/J). 


PSALM  LXXXIV. 

To  the  Chief  Musician.     On  the  Gittith.     A  Psalm  of  the  Sons  of  Korah, 


How  lovely  are  thy  dwellings, 
O  Jehovah  of  hosts ! 
My  soul  longeth,  yea  even  fainteth, 
for  the  courts  of  Jehovah. 
My  heart  and  my  flesh  cry  out  for  the  living  God. 


758  THIRD  BOOK  OF  PSALMS. 


3  Yea,  the  sparrow  hath  found  a  house, 
and  the  swallow  hath  a  nest, 

where  she  layeth  her  young, — 
thine  altars,  Jehovah  of  hosts, 
my  king,  and  my  God  ! 

4  Happy  they  who  dwell  in  thy  house ; 
continually  do  they  praise  thee.     (Pause.) 

5  Happy  the  man  who  hath  his  strength  in  thee ; 
in  their  heart  the  pilgrim-ways. 

6  Passing  through  the  valley  of  weeping, 
they  make  it  a  place  of  fountains  ; 

yea,  the  autumn  rain  clothes  it  with  blessings. 

7  They  go  from  strength  to  strength  ; 

they  appear,  each  one,  before  God  in  Zion. 

8  Jehovah,  God  of  hosts,  hear  my  prayer ; 
give  ear,  O  God  of  Jacob.     (Pause.) 

9  Behold,  O  God,  our  shield, 

and  look  on  the  face  of  thine  anointed. 

10  For  a  day  in  thy  courts  is  better  than  a  thousand ; 

I  would  rather  be  a  doorkeeper  in  the  house  of  my  God, 
than  dwell  in  the  tents  of  wickedness. 

11  For  Jehovah  God  is  a  sun  and  a  shield  ; 
grace  and  glory  will  Jehovah  give. 

He  withholdeth  no  good  from  them  that  walk  uprightly. 

12  Jehovah  of  hosts, 

happy  the  man  that  trusteth  in  thee ! 

Ps.  lxxxiv.  (title).     On  the  Gittith.    See  Ps.  viii  (title). 

Ver.  5.     The  pilgrim-ways.    By  which  the  people  went  up  to  the  annual  feasts.   Compare  Ps.  cxxii.  4. 
Ver.  6.    The  believer's  course  is  represented  as  a  pilgrimage  (valley  of  weeping),  and  tears  of  sorrow  as  turned  to  foun- 
tains of  blessing. 


PSALM   LXXXV. 
To  the  chief  Musician.     A  Psalm  of  the  Sons  of  Korah. 

1  Thou  wast  favorable,  O  Jehovah,  to  thy  land ; 
thou  didst  turn  the  captivity  of  Jacob. 

2  Thou  didst  take  away  the  iniquity  of  thy  people, 
didst  cover  all  their  sin.     (Pause.) 

3  Thou  didst  withdraw  all  thy  wrath  ; 

didst  turn  away  from  the  burning  of  thine  anger. 

4  Restore  us,  O  God  of  our  salvation, 

and  cause  thy  displeasure  against  us  to  cease. 

5  Wilt  thou  forever  be  angry  with  us  ? 

Wilt  thou  draw  out  thine  anger  to  generatiou  and  generation  ? 

6  Wilt  not  thou  again  revive  us, 

and  thy  people  shall  rejoice  in  thee  ? 

7  Let  us  see  thy  mercy,  O  Jehovah, 
and  grant  us  thy  salvation. 

8  I  will  hear  what  the  Mighty  One,  Jehovah,  will  speak ; 
for  he  will  speak  peace  to  his  people  and  to  his  saints. 
And  let  them  not  turn  again  to  folly. 

9  Surely,  his  salvation  is  near  to  them  that  fear  him, 
that  glory  may  dwell  in  our  land. 

10       Mercy  and  truth  have  met  together ; 

righteousness  and  peace  have  kissed  each  other. 


PSALM  LXXXVI.  759 


11  Truth  springeth  up  out  of  the  earth, 

and  righteousness  looketh  down  from  heaven. 

12  Yea,  Jehovah  will  give  the  [promised]  good, 
and  our  land  will  yield  its  increase. 

13  Righteousness  shall  go  before  him, 
and  shall  make  his  footsteps  a  way. 


Vers.  1-3.     Wast.     In  former  seasons  of  national  calamity. 

Vc-r.  1.   Tarn  the  captivity.    Compare  Ps.  xiv.  7,  and  the  writer's  remarks  on  Job  xlii.  10.* 
Ver.  i.     Restore  US.     Or,  Turn  to  us. 

Ver.  12.     The  promised  good.    See  Lev.  xxvi.  4,  from  which  the  words  of  the  next  line  are  taken. 

Ver.  13.    Sha.lL  make  Ids  footsteps  a  way.    The  righteousness,  tuat  precedes  and  directs  his  steps,  shall  make  them  a 
Way  for  his  people  to  follow  him. 


PSALM  LXXXVI. 

A  Prayer  of  David. 

1  Incline  thine  ear,  O  Jehovah,  and  answer  me ; 
for  I  am  poor  and  needy. 

2  Preserve  my  soul,  for  I  am  a  beloved  one. 
Save  thy  servant,  O  thou  my  God, 

that  trusteth  in  thee. 

3  Be  gracious  to  me,  O  Lord  ; 
for  to  thee  do  I  cry  all  the  day. 

4  Rejoice  the  soul  of  thy  servant ; 
for  to  thee  do  I  lift  up  my  soul. 

5  For  thou,  Lord,  art  good  and  ready  to  forgive, 
and  abundant  in  mercy  to  all  that  call  upon  thee. 

6  Give  ear,  O  Jehovah,  to  my  prayer, 

and  attend  to  the  voice  of  my  supplications. 

7  In  the  day  of  my  distress  I  call  upon  thee ; 
for  thou  wilt  answer  me. 

8  There  is  none  like  thee  among  the  gods,  O  Lord, 
and  no  works  like  thine. 

9  All  nations,  which  thou  hast  made, 

shall  come  and  bow  down  before  thee,  O  Lord, 
and  shall  give  glory  to  thy  name. 

10  For  thou  art  great,  and  doest  wonders ; 
thou  art  God  alone. 

11  Teach  me,  Jehovah,  thy  way ; 
I  will  walk  in  thy  truth. 

Unite  ray  heart  to  fear  thy  name. 

12  I  will  praise  thee,  O  Lord  my  God,  with  my  -whole  heart, 
and  will  glorify  thy  name  forevermore. 

13  For  great  is  thy  mercy  toward  me ; 

and  thou  hast  rescued  my  soul  from  the  underworld  beneath. 

14  O  God,  the  proud  have  risen  up  against  me, 

and  an  assembly  of  the  violent  have  sought  after  my  soul, 
and  have  not  set  thee  before  them. 

15  But  thou,  0  Lord,  art  a  God  compassionate  and  gracious, 
long-suffering,  and  abundant  in  goodness  and  truth. 

16  Turn  toward  me,  and  be  gracious  to  me ; 
give  thy  strength  to  thy  servant, 

and  grant  deliverance  to  the  son  of  thy  handmaid. 

17  Show  me  a  token  for  good  ; 

and  they  that  hate  me  shall  see  and  be  ashamed, 

because  thou,  Jehovah,  hast  helped  me,  and  comforted  me. 

*  "Captivity  wis  then  no  unusual  calamity:  and  the  phrase  naturally  became  a  proverbial  one,  for  restoration  from 
deep  affliction  to  f.>rm<-r  prosperity."  (S  wfc  of  Job,  Part  Second,  p.  85.)  The  phrase  may  bo  used  here  in  its  literal  sense  ; 
but  not  necessarily,  as  these  examples  show. 


760  THIRD  BOOK  OF  PSALMS. 


Ver.  13.  IVie  underworld  beneath.  Not  the  nether  underworld  ("  the  lowest  hell,"  common  version),  as  somo  under  - 
stand  the  phrase.  Vntere  .  .  .  ein  absolutes  Beiwort  (epitheton  perpeluum)  der  HUUe,  s.v.  a.  die  HolU  d  runt  en,  d  i.  unter 
der  Erde  ;  vgl.  Ex.  xx.  4  mit  Phil.  ii.  10  (Hupfeld). 


PSALM  LXXXVII. 
A  Psalm  of  the  Sons  of  Korah.     A  Song. 

1  His  foundation  is  in  the  holy  mountains. 

2  Jehovah  loveth  the  gates  of  Zion, 
more  than  all  the  dwellings  of  Jacob. 

3  Glorious  things  are  spoken  of  thee, 
O  city  of  God.     (Pause.) 

4  I  will  make  mention  of  Rahab,  and  Babylon,  among  them  that  know  me ; 
behold,  Philistia,  and  Tyre,  with  Ethiopia ; 

this  one  was  born  there. 

5  And  of  Zion  it  shall  be  said, 
this  and  that  man  was  born  in  her ; 

and  He,  the  Most  High,  will  establish  her. 

6  Jehovah  will  count,  in  writing  up  the  peoples, 
this  one  was  born  there.     (Pause.) 

7  And  singers  as  well  as  players  [say,] 
all  my  springs  are  in  thee. 

Ver.  3.  Glorious  things  are  spoken  of  thee.  With  this  and  the  following  three  verses  compare  such  prophetic  views  as 
Is.  ii.  2,  3,  xi.  10,  and  their  fulfilment,  Eph.  ii.  11-20,  Coloss.  iii.  11.    Zion  is  to  become  a  new  birth-place,  to  all  the  nations. 

Ver.  4,  3d  member.     There.    The  "  city  of  Ood  "  (ver.  3)  is  meant. 

Ver.  6.  In  writing  up  the  peoples.  In  registering,  or  enrolling  them.  Compare  Is.  iv.  3 ;  properly,  every  one  that  is 
inscribed  unto  life  (in  the  book  of  life). 


PSALM  LXXXVIII. 

A  Song.     A  Psalm  of  the  Sons  of  Korah.     To  the  chief  Musician.      On  occasion  of  affliction  by  sickness. 
Didactic  \_Psalm\  of  Heman  the  Ezrahite. 

1  Jehovah,  God  of  my  salvation, 

by  day  I  cry  out,  by  night,  before  thee. 

2  Let  my  prayer  come  before  thee ; 
incline  thine  ear  to  my  cry. 

3  For  my  soul  is  full  of  troubles ; 

and  my  life  draweth  near  to  the  underworld. 

4  I  am  reckoned  with  them  that  go  down  to  the  pit ; 
I  am  become  as  a  man  without  strength ; 

5  forsaken  among  the  dead, 

like  the  slain  that  lie  in  the  grave  ; 
whom  thou  rememberest  no  more, 
and  they  are  cut  off  from  thy  hand. 

6  Thou  hast  laid  me  in  the  lowest  pit ; 
in  dark  places,  in  the  depths. 

7  Thy  wrath  lieth  heavy  on  me, 

and  with  all  thy  waves  thou  hast  afflicted  me.     (Pause.) 

8  Thou  hast  put  my  acquaintance  far  away  from  me  ; 
thou  hast  made  me  an  abomination  to  them; 

shut  up,  and  I  can  not  go  forth. 

9  My  eye  wasteth  away  through  affliction. 
I  call  upon  thee,  Jehovah,  all  the  day; 
I  spread  out  my  hands  unto  thee. 


PSALM  LXXXIX.  76i 


10  Wilt  thou  do  wonders  to  the  dead  ? 

Or  will  the  shades  rise  up  and  praise  thee  ?     {Pause.) 

11  Will  thy  loving-kindness  be  told  in  the  grave, 
thy  faithfulness  in  destruction? 

12  Will  thy  wonders  be  made  known  in  the  darkness, 
and  thy  righteousness  in  the  land  of  forgetfulness  ? 

13  And  I  unto  thee,  Jehovah,  have  cried  for  help ; 
and  in  the  morning  my  prayer  shall  come  before  thee. 

14  Wherefore,  0  Jehovah,  dost  thou  cast  off  my  soul, 
dost  hide  thy  face  from  me  ? 

15  I  am  afflicted,  and  ready  to  expire,  from  my  youth; 
I  have  born  thy  terrors;  am  in  despair. 

16  Thine  indignations  have  passed  over  me, 
thy  terrors  have  consumed  me. 

17  They  have  encompassed  me  like  waters  all  the  day  ; 
together  they  beset  me  round. 

18  Thou  hast  put  far  from  me  lover  and  friend  ; — 
my  acquaintance — the  place  of  darkness ! 

Ver.  5.    Ibrsal-en.    Properly,  let  go,  (entlassen),  dismissed;  commonly  (but  not  necessarily)  in  a  good  sense. Cut  off 

from  tliy  hand.    Removed  beyond  its  reach. 

Ver.  10.  The.  shades.  Disembodied  spirits,  that  survive"  the  death  of  the  body,  and  exist  separate  from  it.  Bee  the 
writer's  note  on  Job  (Hook  of  Job,  Part  Second),  ell.  xxvi.  6. 

Ver.  18.  The  Sentiment  is:  My  former  associates  are  estranged  (compare  ver.  8,  "  thou  hast  made  mo  an  abomination 
to  them");  and  for  my  acquaintance  now,  I  have  only  darkness  in  its  gloomy  abode! 

The  whole  tenor  of  the  Psalm,  and  the  express  declaration  in  ver.  8,  show  that  the  common  idea,  of  the  removal  of 
"lover,  friend,  and  acquaintance'  by  death  (founded  on  the  mistranslation  of  the  verse  in  our  common  English  version) 
is  not  the  one  intended  by  the  Psalmist.  However  dear  the  thought  thus  originated  may  have  become  to  the  Christian 
mind,  it  must  give  place  to  the  true  meaning  of  the  sacred  writer.* 


PSALM  LXXXIX. 

Didactic  [Psalm]  of  Ethan  the  Ezrahite. 

I  will  sing  of  the  mercies  of  Jehovah  forever; 
to  generation  and  generation  will  I  make  known  thy  faithfulness  with  my  mouth. 
I  said,  Mercy  shall  be  built  up  forever ; 
the  heavens — in  them  thou  wilt  establish  thy  faithfulness. 

I  have  made  a  covenant  for  my  chosen  one; 
I  have  sworn  to  David  my  servant, 
Forever  will  I  establish  thy  seed, 
and  build  up  thy  throne  to  generation  and  generation.     (Pause.) 

And  the  heavens  praise  thy  wonders,  O  Jehovah, 
yea,  thy  faithfulness  in  the  assembly  of  the  holy  ones. 
For  who  in  the  skies  can  be  compared  to  Jehovah, 
is  like  to  Jehovah  among  the  sons  of  the  mighty ; 
a  God  greatly  to  be  feared  in  the  council  of  the  holy  ones, 
and  terrible  above  all  that  are  round  about  him? 

Jehovah,  God  of  hosts, 
who  is  mighty  like  thee,  O  Jah, 
and  thy  faithfulness  is  round  about  thee. 

Thou  rulest  the  swelling  of  the  sea; 
when  its  billows  rise,  thou  stillest  them. 


*  It  may  he  interesting  to  know,  that  it  was  not  the  original  rendering  of  onr  Bible.  The  oldest  rendering  of  the 
English  Bible  from  the  lb-brew  is:  "  My  lovers  and  friends  hast  thou  put  away  from  me.  and  turned  away  my  acquain- 
tance;" (the  same  sentiment  as  in  ver.  8).  So  the  English  Bible  (Coverdale'B)  of  1  ">:'."',  and  (Matthew's)  of  1637.  To  the 
same  effect  is  the  Genevan  Version  (1560):  "  My  lovers  and  friends  best  thou  put  away  from  me.  [and]  min-  acquaintance 
hid  themselves."  Cranmer'e  erroneous  construction  and  rendering  of  the  last  clause,  "aud  hi  I  mine  acqu  lint  nee  out  of 
my  Bight,"  followed  in  the  Bishops'  Bible  (1568),  "Thou  hast  put  away  tar  from  me  mv  friend  and  neighbor,  [Oumhast  hid) 
mine  acquaintance  out  of  sight"  (margin,  "in  darkuess"),  led  the  way  to  the  false  construction  and  sentiment  in  King 
James's  version. 


762  THIRD  BOOK  OF  PSALMS. 


10  Thou,  thou  didst  crush  Rahab  like  the  slain  ; 
with  thy  strong  arm  thou  didst  scatter  thy  enemies. 

11  The  heavens  are  thine ;  thine  also  is  the  earth  ; 
the  world  and  its  fullness,  thou  didst  found  them. 

12  North  and  South,  thou  didst  create  them; 
Tabor  and  Hermon  triumph  in  thy  name. 

13  Thine  is  an  arm  with  might ; 

strong  is  thy  hand,  high  is  thy  right  hand. 

14  Righteousness  and  judgment  are  the  foundation  of  thy  throne ; 
mercy  and  truth  wait  before  thee. 

15  Happy  the  people  that  know  the  joyful  sound  ; 
Jehovah,  in  the  light  of  thy  countenance  shall  they  walk. 

16  In  thy  name  do  they  exult  all  the  day, 
and  in  thy  righteousness  are  they  exalted. 

1 7  For  thou  art  the  glory  of  their  strength ; 
and  in  thy  favor  our  horn  is  exalted. 

18  For  to  Jehovah  belongeth  our  shield, 
and  to  the  Holy  One  of  Israel,  oUr  king. 

19  Then  thou  didst  speak  in  vision  to  thy  beloved  one, 
and  saidst,  I  have  laid  help  on  a  mighty  one, 

have  exalted  one  chosen  out  of  the  people. 

20  I  have  found  David,  my  servant ; 
with  my  holy  oil  have  I  anointed  him. 

21  With  whom  my  hand  shall  be  established ; 
also  my  arm  shall  strengthen  him. 

22  No  enemy  shall  exact  of  him, 

or  son  of  wickedness  oppress  him. 

23  And  I  will  beat  down  his  foes  before  him, 
and  will  smite  them  that  hate  him. 

21  And  my  faithfulness  and  my  mercy  shall  be  with  him, 
and  in  my  name  shall  his  horn  be  exalted. 

25  And  I  set  his  hand  on  the  sea, 
and  his  right  hand  on  the  rivers. 

26  He  will  cry  unto  me,  Thou  art  my  father  ; 
my  God,  and  the  rock  of  my  salvation. 

27  I  too  will  make  him  the  firstborn, 
highest  of  the  kings  of  the  earth. 

28  My  mercy  will  I  keep  for  him  forever, 
and  my  covenant  is  sure  to  him. 

29  And  I  establish  his  seed  forever, 

and  his  throne  as  the  days  of  heaven. 

30  If  his  sons  shall  forsake  my  law, 
and  walk  not  in  my  judgments; 

31  if  they  shall  profane  my  statutes, 
and  keep  not  my  commandments ; 

32  then  will  I  visit  their  transgressions  with  a  rod, 
and  their  iniquity  with  stripes. 

33  But  my  loving-kindness  will  I  not  withdraw  from  him, 
and  will  not  be  false  to  my  faith. 

34  I  will  not  profane  my  covenant, 

nor  alter  what  has  gone  forth  from  my  lips. 

35  Once  have  I  sworn  by  my  holiness ; 
I  will  not  lie  to  David. 

36  His  seed  shall  be  forever, 

and  his  throne  as  the  sun  before  me. 

37  As  the  moon  shall  it  stand  fast  forever, 

and  as  the  witness  in  the  skies  is  sure.     (Pause.) 


PSALM  LXXXDL  763 


38  But  thou,  thou  hast  cast  off  ami  abhorred; 
thou  hast  been  wroth  with  thine  anointed. 

39  Thou  hast  made  void  the  covenant  of  thy  servant ; 
thou  hast  profaned  to  the  earth  his  crown. 

40  Thou  hast  broken  down  all  his  walls; 
hast  made  his  defenses  a  ruin. 

41  They  plunder  him,  all  that  pass  by  the  way ; 
He  hath  become  the  scorn  of  his  neighbors. 

42  Thou  hast  exalted  the  right  hand  of  his  foes ; 
hast  made  all  his  enemies  rejoice. 

43  Yea,  thou  turuest  back  the  edge  of  his  sword, 
and  hast  not  made  him  stand  iu  the  battle. 

44  Thou  hast  made  his  brightness  to  cease ; 

and  his  throne  thou  hast  cast  down  to  the  earth. 

45  Thou  hast  cut  short  the  days  of  his  youth  ; 

thou  hast  covered  over  him  with  shame.     (Pause.') 

46  How  long,  O  Jehovah !     Wilt  thou  hide  thyself  forever  ? 
Shall  thy  wrath  burn  like  fire  ? 

47  Remember  what  is  my  fleeting  life  ; 

why  hast  thou  for  nought  created  all  the  sons  of  men  ? 

48  What  man  shall  live,  and  not  see  death, 

shall  deliver  his  soul  from  the  grasp  of  the  underworld  ?     (Paused) 

49  Where  are  thy  former  mercies,  O  Lord, 

which  thou  didst  swear  to  David  in  thy  faithfulness? 

50  Remember,  Lord,  the  reproach  of  thy  servants, 
that  I  bear  in  my  bosom  of  all  the  many  peoples ; 

51  wherewith  thine  enemies  have  reproached,  O  Jehovah, 
wherewith  they  have  reproached  the  footsteps  of  thine  anointed. 

Blessed  be  Jehovah  foreyermore. 
Amen  and  Amen. 

Vor.  2.  In  them.    So  as  to  be  enduring  and  unchanging  as  they. 

Ver.  3.  For  my  chosen  one.  In  his  behalf.  Not  with  him,  as  one  of  two  parties  to  the  covenant.  Compare  the  writer's 
remark  on  Gen.  xv.  9-17,  (Revised  version  of  Genesis  with  notes). 

Ver.  6.  In  the  skies.    Compare  the  expression  in  Eph.  ii.  2. 

VtT.  U.  The  mighty.     Compare  the  remark  on  Ps.  lxxviii.  25. 

Ver.  8.  Is  round  about  thee.  A  perpetual  prosenco,  attending  the  Divine  in  all  its  manifestations. — Jah.  See  the  note  on 
Ps.  lxviii.  1. 

Ver.  12.   Tabor  and  Herman.    Representing  the  East  and  West  of  the  land. 

Ver.  14.  Wait  before  thee.  For  thy  commands.  Literally,  come  before,  thy  face—  present  themselves  before  thee,— to 
receive  thy  commands.     Mit  "PJD  muss  es,  nach  der  Sprachgebrauch  (s.  za.  xvii.  13),  auch  hitr  htissen  gthtm  entgegni  (oder, 

treten  mtgegen)  dement  Angesicht,  d.i.  stehen  vor  dir  (IIdpfeld).  Gnadeund  W.ihrheit.  di':e  beiden  (.'mien  der  Heilsge- 
icltichtc  (rliii.  3),  stehen  vor  seinem  Angesicht,  wie.  aufwartende  Dienerinnen  seiffc  I  WinJet*  gewtirtig  (DBUTSSCB  1. 

Ver  '.','.  The  witness  iii  the  skies  most  naturally  suggests  the  " covenant-sign,"  the  witness  to  the  "perpetual  covenant 
between  God  and  every  living  being."  Gen.  ix.  12-17  (the  writer's  revised  version  . 

Ver.  50.  That  I  bear,  etc.  The  general  sense  of  these  difficult  words.    See  Uupfeld,  Hitzig,  Delitzsch,  Peeowne,  etc. 


PSALMS. 


FOURTH  BOOK. 


PSALMS    XC.-CVI. 


PSALM  XC. 
A  Psalm  of  Moses,  the  3Ian  of  God. 

1  Lord,  thou  hast  been  our  dwelling-place  in  all  generations. 

2  Before  the  mountains  were  brought  forth, 

and  thou  gavest  birth  to  the  earth  and  the  world, 
even  from  everlasting  to  everlasting  thou  art  God. 

3  Thou  turnest  man  to  dust ; 

and  sayest,  Return,  ye  sons  of  men. 

4  For  a  thousand  years,  in  thy  sight, 
are  as  yesterday  when  it  passeth  away, 
and  a  watch  in  the  night. 

5  Thou  sweepest  them  away,  they  are  a  sleep ; 

in   the  morning  as  the  grass  that  springeth  up  ; 

6  in  the  morning  it  Hourisheth  and  springeth  up, 
at  evening,  it  is  cut  down  and  withereth. 

7  For  we  consume  away  in  thine  anger, 
and  in  thy  wrath  are  we  troubled. 

8  Thou  hast  set  our  iniquities  before  thee, 

our  hidden  things  in  the  light  of  thy  countenance. 

9  For  all  our  days  pass  away  in  thy  wrath  ; 
we  spend  our  years  like  a  thought. 

10  The  days  of  our  years, — in  them  are  threescore  years  and  ten  ; 
and  if,  through  strength,  fourscore  years, 

yet  is  their  pride  toil  and  vanity ; 
for  it  is  soon  past,  and  we  fly  away. 

11  Who  knoweth  the  power  of  thine  anger, 
and  as  the  fear  of  thee,  thy  wrath  ? 

12  So  teach  to  number  our  days, 

that  we  may  get  a  heart  of  wisdom. 

13  Return  O  Jehovah  ;  how  long  ! 
And  have  pity  on  thy  servants. 

14  Satisfy  us  with  thy  mercy  in  the  morning, 
that  we  may  rejoice  and  be  glad,  all  our  days. 

15  Make  us  glad  according  to  the  days  thou  hast  afflicted  us, 
the  years  we  have  seen  evil. 

16  Let  thy  work  appear  unto  thy  servants, 
and  thy  majesty  upon  their  sons. 


7  Go 


766  FOURTH  BOOK  OF  PSALMS. 

17  And  let  the  beauty  of  Jehovah  our  God  be  upon  us  ; 
aud  the  work  of  our  hands  establish  thou  upon  us, 
yea,  the  work  of  our  hands,  establish  thou  it. 

Vers.  5,  6.  An  image  of  fleeting  human  life.  It  passes  away  in  the  death-slumber;  succeeded  by  new  life,  as  the  grass 
that  springs  up  freshly  in  the  dew  of  the  morning,  to  wither  in  its  turn,  and  die.  The  comparison  in  ver.  5,  'id  member,  is 
abruptly  and  not  fully  expressed,  but  the  thought  is  clearly  indicated.* 

Ver.  8.  Our  hidden  things.  IJOl/lJ,  "Is  Sing,  ist  wold  mit  Kimchials  Neutr.  zufassen,  unser  Verborgenes,  d.  i.  verbogene 

unerkannte  Su.nden=r\)~\r\D2  xix.  13,  vgl.  Tv\Tj!'^T\  xliv.  22  (Hupfeld).  He  takes  note  of  the  reading  lyD/J?  in  120 
Mss.  of  Kennicott  and  De  Rossi,  probably  an  orthographic  variation  (crit.  note). 

Ver.  9.  Like  a  thought.  With  the  rapidity  and  suddenness  of  thought,  they  are  gone. — Others,  as  a  sigh  (Prof.  Tatler 
Lewis,  Intrnd.  to  Genesis,  p.  141),  as  the  word  is  used  in  Ezek.  ii.  10.  Others,  as  a  sound,  a  fleeting  sound.  With  the  ren- 
dering of  the  text  compare  Theoonis,  quoted  by  Fuerst,  Heb.  Lex.  rUH- 

Ver.  10.  In  them.  The  emphatic  form  of  the  original,  which  should  not  be  suppressed. — Their  pride.  Their  vain  boast. 
—  Toil  and  vanity.    Anxious  labor,  with  no  result. 

Ver.  11.  As  the  fear  of  thee.  In  proportion  to,  and  in  accordance  with  it.  As  the  fear  of  God  requires,  and  as  is  due  to  it. 

Ver.  12.  May  get  (Hupfeld;  Gesenius,  Lex.  J03,  Hiph.3,  c). 

Ver.  14.  In  the  morning.  The  morning  of  deliverance  and  triumph,  after  this  night  of  humiliation.  Compare  Ps.  xlvi. 
5.  The  sentiment  is:  Let  morning  return,  and  with  it  thy  satisfying  mercy.  "Morning  denotes  that  there  has  hitherto 
been  night  in  Israel,  and  the  dawn  of  an  era  of  grace."  (Delitzsch). 

Ver.  17.  Upon  us.    The  same  as  to  us,  with  the  implication  that  it  is  from  above,  as  descending  upon  us.    Best'dtige  liber 

tins;  1J,*7y,  St.,  )y)  Bat  comm.fUr  uns,  sofern  es  von  obenkommt  (Hupfeld). 


PSALM  XCI. 

1  Dwelling  in  the  covert  of  the  Most  High, 
he  abideth  in  the  shadow  of  the  Almighty. 

2  I  will  say  of  Jehovah,  My  refuge  and  my  fortress ; 
my  God,  I  will  trust  in  him. 

3  For  he,  he  will  rescue  thee  from  the  snare  of  the  fowler, 
from  the  destroying  pestilence. 

4  With  his  feathers  he  will  cover  thee, 
and  under  his  wings  shalt  thou  trust ; 
his  truth,  a  shield  and  buckler  ! 

5  Thou  shalt  not  be  afraid  of  the  terror  by  night, 
of  the  arrow  that  flieth  by  day ; 

6  of  the  pestilence  that  walketh  in  darkness, 
of  the  contagion  that  wasteth  at  noon-day. 

7  A  thousand  shall  fall  at  thy  side, 
and  ten  thousand  at  thy  right  hand ; 
to  thee  it  shall  not  come  nigh. 

8  Only  with  thine  eyes  shalt  thou  look  on, 
and  see  the  reward  of  the  wicked. 

9  Because  thou  hast  made  Jehovah, — my  refuge, 
the  Most  High,  thy  dwelling-place ; 

10  there  shall  no  evil  befall  thee, 

and  no  plague  shall  come  nigh  thy  tent. 

11  For  he  will  give  his  angels  charge  concerning  thee, 
to  keep  thee  in  all  thy  ways. 

12  On  their  hands  shall  they  bear  thee  up, 
lest  thou  dash  thy  foot  against  a  stone. 

13  Thou  shalt  tread  on  the  lion  and  the  adder ; 

the  young  lion  and  dragon  shalt  thou  trample  under  foot. 

14  For  he  hath  set  his  love  upon  me,  and  I  will  deliver  him  J 
I  will  set  him  on  high,  because  he  knoweth  my  name. 

15  He  will  call  upon  me,  and  I  will  answer  him ; 
I  will  be  with  him  in  trouble  ; 

I  will  rescue  him,  and  will  honor  him. 


*  Fully  expressed,  the  thought  would  be:  They  pass  away  in  the  night-slumber  of  the  grave;  followed  by  the  morning 
life  of  another  generation,  as  the  moruing  grass  springs  up  in  place  of  that  which  has  withered  and  died. 


PSALM  XCIII.  707 


16  With  length  of  days  will  I  satisfy  him, 
and  will  cause  him  to  see  my  salvation. 


Ver.  1.  An  assumed  case ;  lie  who  so  dwells,  abides,  etc.    Of  the  different  constructions  of  the  verse,  this  is  the  simplest, 
and  tin-  most  pointed  in  expression. 

Ver.  9.  Tlty  dwelling-place.     See.  v.  1. 

Ver.  10.  Tent.    Dwelling  is  meant ;  an  archaic  allusion  to  its  simplest  and  primitive  form. 


PSALM  XCII. 
A  Psalm.     A  Song  for  the  Sabbath- Day. 

1  It  is  good  to  give  thanks  to  Jehovah, 

and  to  sing  praise  to  thy  name,  O  Most  High  ; 

2  to  declare  thy  loving-kindness  in  the  morning, 
and  thy  faithfulness  every  night ; 

3  to  a  ten-stringed  instrument,  and  to  the  lute, 
to  the  murmuring  sound  on  the  harp. 

4  For  thou  hast  gladdened  me,  Jehovah,  by  thy  work; 
in  the  works  of  thy  hands  I  will  triumph. 

5  How  great  are  thy  works,  O  Jehovah! 
Thy  counsels  are  very  deep. 

6  A  brutish  man  knoweth  not, 
nor  doth  a  fool  understand  this. 

7  When  the  wicked  spring  up  as  grass, 
and  all  the  workers  of  iniquity  flourish  ; 
it  is  that  they  may  be  destroyed  forever. 

8  And  thou,  Jehovah,  art  on  high  forevermore. 

9  For  lo,  thine  enemies.  Jehovah, 
for  lo  thine  enemies  shall  perish  ; 

all  the  workers  of  iniquity  shall  be  scattered. 

10  But  my  horn  thou  wilt  exalt  as  of  the  wild-ox  ; 
I  am  anointed  with  fresh  oil. 

11  And  my  eye  had  its  desire  on  them  that  lie  in  wait  for  me, 
and  my  ear  on  evil-doers  that  rise  up  against  me. 

12  The  righteous  shall  flourish  like  the  palm-tree, 
shall  grow  like  a  cedar  in  Lebanon. 

13  Planted  in  the  house  of  Jehovah, 

they  shall  flourish  in  the  courts  of  our  God. 

14  Still  shall  they  bear  fruit  in  hoary  age ; 
full  of  sap,  and  green  shall  they  be. 

15  To  show  that  Jehovah  is  upright ; 

my  rock,  and  no  unrighteousness  is  in  him. 

Ver.  8.  On  high.  Supreme  over  all.  OlTD,  ttets  die  Himmehhohe  ton  Gntt  thront  und  richtet,  also  Bezdchnung  seiner 
ricM-rl.  Thaligkett;  hier  Accus.  in  der  BShe(voieloi.S)  =  Q1TD3  xciii.  4  (Hupfeld). 

Ver.  Id.  The  wild-ox.  For  tho  natural  traits  of  this  powerful  and  untamed  animal,  869  Job  xxxix.  0-12  (the  writer's  re- 
vised version). 


PSALM  XCIII. 


Jehovah  reigneth ;  he  is  clothed  with  majesty. 
Jehovah  is  clothed  with  strength  ;  he  hath  girded  himself. 
Yea,  the  world  shall  stand  fast,  it  shall  not  be  moved. 
Thy  throne  standcth  fast  from  of  old; 
thou  art  from  everlasting. 


7G8  FOURTH  BOOK  OF  PSALMS. 

3  The  floods  have  lifted  up,  O  Jehovah, 
the  floods  have  lifted  up  their  voice ; 
the  floods  lift  up  their  dashing  waves. 

4  Mightier  is  Jehovah  on  high, 
than  the  voice  of  many  waters, 
the  mighty  waves  of  the  sea. 

5  Thy  testimonies  are  very  sure. 
Holiness  becometh  thy  house, 

O  Jehovah,  forever. 


PSALM  XCIV. 

1  God  of  vengeance,  Jehovah, 
God  of  vengeance,  shine  forth. 

2  Lift  up  thyself,  thou  judge  of  the  earth ; 
return  a  recompense  upon  the  proud. 

3  How  long  shall  the  wicked,  O  Jehovah, 
how  long  shall  the  wicked  triumph? 

4  They  belch  out,  they  speak  rudely, 

they  boast  themselves,  all  the  workers  of  iniquity. 

5  They  grind  thy  people,  O  Jehovah, 
and  thy  heritage  they  oppress. 

6  The  widow  and  the  stranger  they  kill, 
and  orphans  they  murder. 

7  And  they  say,  Jah  will  not  see, 

and  the  God  of  Jacob  will  not  attenfl. 

8  Understand,  ye  brutish  among  the  people ; 
and  ye  fools,  when  will  ye  be  wise  ? 

9  He  that  planted  the  ear,  shall  he  not  hear  ? 

Or  he  that  formed  the  eye,  shall  not  he  behold  ? 

10  He  that  chastiseth  nations,  shall  not  he  correct, 
he  that  teacheth  man  knowledge? 

11  Jehovah  knoweth  the  thoughts  of  man, 
that  they  are  vanity. 

12  Happy  the  man  whom  thou  chastenest,  O  Jah, 
and  teachest  him  out  of  thy  law ; 

13  to  give  him  rest  from  the  clays  of  evil, 
until  a  pit  shall  be  dug  for  the  wicked. 

14  For  Jehovah  will  not  cast  off  his  people, 
and  his  inheritance  he  will  not  forsake. 

15  For  unto  righteousness  shall  judgment  return, 
and  after  it,  all  the  upright  in  heart. 

16  Who  will  rise  up  for  me  against  evil-doers ; 

who  will  take  his  stand  for  me  against  workers  of  iniquity? 

17  Unless  Jehovah  were  my  help, 
soon  would  my  soul  dwell  iu  silence. 

18  When  I  say,  My  feet  waver, — 
thy  mercy  holdeth  me  up. 

19  In  the  multitude  of  my  thoughts  within  me, 
thy  comforts  soothe  my  spirit. 

20  Shall  the  throne  of  iniquity  be  allied  to  thee, 
framing  mischief  against  law? 

21  They  gather  in  crowds  against  the  soul  of  the  righteous, 
and  condemn  innocent  blood. 

22  But  Jehovah  hath  been  a  high  tower  for  me, 
and  my  God  a  rock  of  refuge. 


PSALM  XCVI.  700 


23  And  he  returned  upon  them  their  iniquity, 
and  cut  them  off  in  their  wickedness. 
Jehovah,  our  God,  will  cut  them  otT ! 

Vers.  7  and  12.  Jah.     See  the  note  on  Ps.  lxviii.4. 

Ver.  15.  Judgment  (the  judicial  act,  the  administration  of  law)  shall  return  to  righteousness  (the  eternal  principles  of 
right). — After  it  (this  righteous  administration  of  law),  all  the  uprig/d  in  heart  (snail  return,  following  and  cleaving  to  it). 

ver.  17.  In  silence.    The  silence  of  the  grave. 

Ver.  19.  Soothe.     "Properly,  to  Stroke,  to  SOOthe  "  (<jE8E|fnj8,  lex.  pVH?,  P&P-);  brsiinftigm  (Hupfelu). 

Ver.  20.  Against  law.  "By  (according  to) law  "  (IIupfeld,  Deluzscu,  Pebow.ne,  aud  others).  Too  great  a  refinement. 
De  Wette,  against  law. 

Ver.  23,  3d  member.     Will  cut  them  off.    Mill  continue  to  do  it. 


PSALM  XCV. 

1  Come,  let  us  sing  aloud  to  Jehovah, 
let  us  shout  to  the  rock  of  our  salvation. 

2  Let  us  come  before  his  face  with  thanksgiving, 
and  shout  to  him  in  songs. 

3  For  Jehovah  is  a  great  God, 
and  a  great  king  above  all  gods  ; 

4  in  whose  hand  are  the  recesses  of  the  earth, 
and  the  treasures  of  the  mountains  are  his  ; 

5  whose  is  the  sea,  and  he  made  it, 
and  his  hands  formed  the  dry  land. 

6  Come,  let  us  worship  and  bow  down ; 
let  us  kneel  before  Jehovah  our  maker. 

7  For  he  is  our  God, 

and  we  are  the  people  of  his  pasture,  and  flock  of  his  hand. 

8  To-day,  if  ye  will  hearken  to  his  voice  ! 
Harden  not  your  heart,  as  at  Meribah, 

as  in  the  day  of  Massah,  in  the  wilderness. 

9  Where  your  fathers  tempted  me, 
they  tried  me,  also  saw  my  work. 

10  Forty  years  did  I  loathe  the  generation  ; 
and  I  said,  They  are  a  people  that  err  in  heart, 
and  they  know  not  my  ways. 

11  Wherefore,  I  have  sworn  in  my  wrath, 
they  shall  not  enter  into  my  rest. 

Ver.  4.  Recesses  of  the  earth.    Containing  its  hidden  wealth. 

Ver.  8.  7/  y.  will' hearken.    The  reward  of  Buch  oh  dience  i~  implied,  by  a  common  figure  of  speech.    Compare  tho  re- 
mark on  Pe.  xxvii.  13. 

Ver.  8.  Meribah— Afassah.    Ex.  xvii.  7  ;  Num.  si.  13  ;  Deut.  xxxiii.  8. 
Ver.  11.  Num.  xiv.  23,  28-30. 


PSALM  XCVL 

Sing  to  Jehovah  a  new  song ; 
sing  to  Jehovah,  all  the  earth. 
Sing  to  Jehovah,  bless  his  name  ; 
proclaim  his  salvation  from  day  to  day. 
Declare  his  glory  among  the  heathen, 
his  wonders  among  all  the  peoples. 

For  great  is  Jehovah,  and  greatly  to  be  praised  ; 
he  is  to  be  feared  above  all  gods. 
49 


770  FOURTH  BOOK  OF  PSALMS. 

5  For  all  the  gods  of  the  peoples  are  nothings ; 
and  Jehovah  made  the  heavens. 

6  Honor  and  majesty  are  before  him, 
strength  and  beauty  in  his  holy  place. 

7  Give  to  Jehovah,  ye  families  of  peoples, 
give  to  Jehovah  glory  and  strength. 

8  Give  to  Jehovah  the  glory  of  his  name  ; 
bring  an  offering,  and  come  in  to  his  courts. 

9  Worship  Jehovah  in  the  beauty  of  holiness ; 
tremble  before  him,  all  the  earth. 

10  Say  among  the  heathen,  Jehovah  reigneth  ; 

Yea,  the  world  shall  stand  fast,  it  shall  not  be  moved ; 
he  will  judge  the  peoples  in  rectitude. 

11  Let  the  heavens  rejoice,  and  the  earth  exult ; 
let  the  sea  roar,  and  the  fulness  thereof; 

12  let  the  field  triumph,  and  all  that  is  therein  ; 
then  shall  all  the  tree3  of  the  wood  be  joyful; 

13  before  Jehovah  ;  for  he  cometh, 
for  he  cometh  to  judge  the  earth. 

14  He  will  judge  the  world  in  righteousness, 
and  the  peoples  in  his  faithfulness. 

Ver.  5.  Nothings.*  In  Isaiah,  a  favorite  designation  of  idols.  Here,  as  in  1  Chron.  xvi.  20,  the  connection  requires 
the  literal  translation  of  the  word. 

Compare  the  sarcastic  and  striking  characterization  of  these  "  nothings,"  in  which  the  heathen  trusted,  in  Is.  xliv.  12-17. 

Ver.  7.  Families  of  peoples.  Each  of  the  peoples  being  one  great  family,  descended  from  a  common  parent.  See  the 
writer's  note  on  Gen.  xii.  3  (Revised  version  with  notes)  and  compare  "  families  of  nations,"  in  Ps.  xxii.  27. 

Ver.  10.  The  world  shall  standfast.  An  Image  of  stability  and  security  in  all  civil  and  social  relations,  as  a  consequence 
of  Jehovah's  righteous  sway.    Compare  the  opposite  image  in  Ps.  lxxv.  3. 


PSALM    XCVII. 

1  Jehovah  reigneth,  let  the  earth  exult ; 
let  the  multitude  of  isles  be  glad. 

2  Clouds  and  darkness  are  round  about  him  ; 
righteousness  aud  judgment  are  the  foundation  of  his  throne, 

3  Fire  goeth  before  him, 

and  burnetii  up  his  foes  on  every  side. 

4  His  lightnings  lightened  the  world; 
the  earth  saw,  and  quaked. 

5  Mountains  melted  like  wax  at  the  presence  of  Jehovah, 
at  the  presence  of  the  Lord  of  the  whole  earth. 

6  The  heavens  declared  his  righteousness, 
and  all  the  peoples  saw  his  glory. 

7  Ashamed  shall  all  be  that  serve  a  graven  image, 
that  make  their  boast  of  idols. 

Worship  him,  all  ye  gods. 

8  Zion  heard,  and  was  glad, 

and  the  daughters  of  Judah  exulted, 
because  of  thy  judgments,  O  Jehovah. 

9  For  thou,  Jehovah,  art  Most  High  over  all  the  earth, 
art  greatly  exalted  above  all  gods. 

10       Ye  that  love  Jehovah,  hate  evil ; 
he  preserveth  the  souls  of  his  saints  ; 
he  rescueth  them  out  of  the  hand  of  the  wicked. 

*  JYicht  bloss  ihre  Ohnmacht  ....  sondern  audi  ihre   Wesenlosiglait,  Nichtsein  bezeichnet  (Uupfeld)  ;  bczeichnet  .... 

die  Gb'tzen  nicht  bloss  als  ohnmdchtig,  .  .  .  sondern  als  nicht  seirnd  (IIitzio)  ;  von  d<m  Keinwort  7{<.  Nichlse  und  Tauge- 
tuchtse,  wesenlos  und  niitzlos  (Delitzsch).  Fukrst's  etymology  (Heb.  lex.)  is  less  satisfactory.     It  would  not  be  much  to  say 

that  the  gods  of  the  heathen  are  CTvXi  >n  the  sense  of  little  mean  gods. 


PSALM  XCIX.  771 


11  Light  is  sown  for  the  righteous, 
and  gladness  for  the  upright  in  heart. 

12  Be  glad,  ye  righteous,  in  Jehovah, 
aud  give  thanks  to  his  holy  memorial. 

Ver.  12.  His  holy  memorial.    Ilia  sacred  memorial  name,  Jehovah.    See  the  remark  on  Ps.  xxx.  4. 


PSALM  XCYIII. 
A  Psalm. 

1  Sing  to  Jehovah  a  new  song ; 
for  he  hath  done  wondrous  things. 

His  right  hand,  and  his  holy  arm,  have  wrought  salvation  for  him. 

2  Jehovah  hath  made  known  his  salvation ; 

before  the  eyes  of  the  heathen  hath  he  revealed  his  righteousness. 

3  He  hath  remembered  his  loving-kindness  and  his  truth, 
toward  the  house  of  Israel. 

All  the  ends  of  the  earth  have  seen 
the  salvation  of  our  God. 

4  Shout  to  Jehovah,  all  the  earth  ; 
break  forth,  and  be  joyful,  and  sing  praise, 

5  Sing  praise  to  Jehovah  with  the  harp, 
with  the  harp,  and  the  voice  of  song. 

6  With  cornets,  and  sound  of  trumpet, 
shout  before  the  king,  Jehovah. 

7  Let  the  sea  roar,  and  the  fullness  thereof, 
the  world,  and  they  that  dwell  therein  ; 

8  let  the  floods  clap  their  hands, 

let  the  mountains  be  joyful  together ; 

9  before  Jehovah  ;  for  he  conieth  to  judge  the  earth. 
He  will  judge  the  world  in  righteousness, 

and  the  peoples  in  rectitude. 


PSALM  XCIX. 

Jehovah  reigneth,  let  the  people  tremble. 
He  sitteth  above  the  cherubim,  let  the  earth  shake. 

Jehovah  is  great  in  Zion  ; 
and  high  is  he  above  all  the  peoples. 
Let  them  praise  thy  great  and  terrible  name. 
It  is  holy ! 

And  the  king's  strength  loveth  judgment; 
thou  dost  establish  equity; 

thou  dost  execute  judgment  and  righteousness  in  Jacob. 
Exalt  ye  Jehovah,  our  God, 
and  worship  at  his  footstool. 
He  is  holy! 

Moses  and  Aaron  among  his  priests, 
and  Samuel  among  them  that  call  on  his  name, — 
they  called  upon  Jehovah,  and  he  answered  them. 
In  the  pillar  of  cloud  he  spake  to  them. 
They  kept  his  testimonies,  and  the  statutes  he  gave  them. 


FOURTH  BOOK  OF  PSALMS. 


8  Jehovah,  our  God,  thou  didst  auswer  them ; 
a  forgiving  God  wast  thou  to  them, 

and  oue  that  took  veugeance  on  their  deeds. 

9  Exalt  Jehovah,  our  God, 
and  worship  at  his  holy  mount. 
For  Jehovah,  our  God,  is  holy. 

Ver.  8,  2d  and  3d  members.     Both  attributes  were  conspicuously  shown,  in  God's  dealings  with  his  people.    The  latter 
are  included  in  the  pronouns  (them,  their),  the  intercession  having  been  made  on  their  behalf. 


PSALM  C. 

A  Psalm  of  Thanksgiving. 

1  Shout  to  Jehovah,  all  the  earth. 

2  Serve  Jehovah  with  gladness  ; 
come  before  him  with  exultation. 

3  Know  that  Jehovah,  he  is  God  ; 
he  it  is  that  made  us,  and  we  are  his, 
his  people,  and  the  flock  of  his  pasture. 

4  Enter  into  his  gates  with  thanksgiving, 
his  courts  with  praise  ; 

give  thanks  to  him,  bless  his  name. 

5  For  Jehovah  is  good  ;  his  mercy  is  forever, 

and  his  faithfulness  to  generation  and  generation. 


PSALM  CI. 
A  Psalm  of  David. 

1  Of  mercy  and  of  judgment  will  I  sing ; 
to  thee,  Jehovah,  will  I  sing  praise. 

2  I  will  act  wisely  in  a  perfect  way. 
When  wilt  thou  come  to  me  ! 

I  will  walk  in  the  integrity  of  my  heart  within  my  house. 

3  1  will  set  no  wicked  thing  before  my  eyes. 
The  work  of  them  that  turn  aside  I  hate ; 

it  shall  not  cleave  to  me. 

4  A  froward  heart  shall  depart  from  me  ; 
an  evil  man  I  will  not  know. 

5  He  that  secretly  slaudereth  his  neighbor, 
him  will  I  cut  off. 

He  that  is  of  a  high  look  and  a  proud  heart, 
him  will  I  not  bear. 

6  My  eyes  are  on  the  faithful  of  the  land, 
that  they  may  dwell  with  me. 

He  that  walketh  in  a  perfect  way, 
he  shall  serve  me. 

7  He  that  practiseth  deceit  shall  not  dwell  within  my  house ; 
he  that  speaketh  lies  shall  not  abide  in  my  sight. 

8  Morning  by  morning  will  I  destroy  all  the  wicked  of  the  land, 
to  cut  off  all  workers  of  iniquity  from  the  city  of  Jehovah. 


PSALM  CI  I.  773 


PSALM    CII. 

A  prayer  of  the  afflicted,  when  he  is  overwhelmed,  and  pours  out  his  complaint  before  Jehovah. 

1  O  Jehovah,  hear  my  prayer, 

and  let  my  cry  for  help  come  unto  thee. 

2  Hide  not  thy  face  from  me  in  the  day  when  I  am  in  trouble ; 
incline  to  me  thine  ear; 

in  the  day  when  I  call,  make  haste  to  answer  me. 

3  For  my  days  consume  away  in  smoke, 

and  my  bones  glow  with  heat  like  a  firebrand. 

4  My  heart  is  smitten  like  the  grass  and  drieth  up; 
for  I  forget  to  eat  my  food. 

5  Because  of  the  voice  of  my  groaning, 
my  bones  cleave  to  my  flesh. 

6  I  am  like  to  a  pelican  of  the  wilderness ; 
I  have  become  as  an  owl  among  ruins. 

7  I  watch,  and  have  become 

like  a  lonely  sparrow  on  the  housetop. 

8  All  the  day  my  enemies  reproach  me ; 
they  that  are  mad  against  me  swear  by  me. 

9  For  I  have  eaten  ashes  like  bread, 

and  have  miugled  my  drink  with  weeping ; 

10  because  of  thine  indiguation  and  thy  wrath, 
for  thou  hast  taken  me  up  and  cast  me  away. 

11  My  days  are  as  the  lengthened  shade; 
and  I  am  dried  up  like  the  grass. 

12  But  thou,  Jehovah,  shalt  sit  [on  the  throne]  forever, 
and  thy  remembrance  is  to  all  generations. 

13  Thou  wilt  arise,  wilt  have  mercy  upon  Zion  ; 
for  it  is  the  time  to  favor  her, 

for  the  set  time  is  come. 

14  For  thy  servants  take  pleasure  in  her  stones, 
and  her  dust  they  favor. 

15  And  the  heathen  shall  fear  the  name  of  Jehovah, 
and  kings  of  the  earth  thy  glory  ; 

1G  because  Jehovah  hath  built  up  Zion, 
is  seen  in  his  glory. 

17  He  hath  turned  unto  the  prayer  of  the  destitute, 
and  hath  not  despised  their  prayer. 

18  This  shall  be  written  for  the  generation  to  come  ; 
and  a  people  to  be  created  shall  praise  Jah. 

19  Jehovah  bent  down  from  his  holy  height; 
Jehovah  from  heaven  looked  on  the  earth  ; 

20  to  hear  the  groaning  of  the  prisoner, 

to  loose  those  that  are  appointed  to  death; 

21  to  declare  in  Zion  the  name  of  Jehovah, 
and  his  praise  in  Jerusalem  ; 

22  when  the  peoples  are  gathered  together, 
and  the  kingdoms,  to  serve  Jehovah. 

23  He  hath  humbled  my  strength  in  the  way ; 
he  hath  shortened  my  days. 

24  I  say,  My  God,  take  me  not  away  in  the  midst  of  my  days! 
Thy  years  are  throughout  all  generations. 

25  Of  old  thou  didst  found  the  earth, 

and  the  heavens  are  the  work  of  thy  hands. 


774  FOUUTH  BOOK  OF  PSALMS. 

26  They  shall  perish,  but  thou  shalt  endure ; 

and  all  of  them  shall  waste  away  like  a  garment, 

and  as  a  vesture  thou  wilt  change  them,  and  they  pass  away. 

27  But  thou  art  the  same, 

and  thy  years  shall  have  no  end. 

28  The  sons  of  thy  servants  shall  dwell  [in  the  land], 
and  their  seed  shall  be  established  before  thee. 

Ver.  3.  In  smoke.    That  vanishes  into  thin  air,  leaving  no  trace.    So  my  days  waste  unprofitably  away. 

Ver.  4.  Is  smitten  like  the  grass.     As  grass  is  smitten  by  the  scorching  heat,  and  dries  up. 

Ver.  6.  An  owl.  among  i*uins.    Compare  Smith's  Bible  Dictionary,  art.  Owl,  3. 

Ver.  7.  I  watch.     Am  sleepless. 

Ver.  8.  Swear  by  me.  Compare  the  form  of  imprecation,  "  So  let  the  gods  do,"  as  used  in  1  Kings  xix.  2,  with  Is.  lxv. 
15,  Jer.  xxix.  22,  and  the  form  of  olessing  in  Geu.  xlviii.  20.* 

Ver.  11.  My  days  (my  term  of  life)  are  as  the  lengthened  shade, — the  lengthening  shade  of  evening,  that  shows  the 
near  approach  of  night.  The  comparison,  though  not  strictly  expressed,  is  beautifully  suggestive  of  the  thought  in- 
tended. 

Ver.  14.  Stones — dust.     Of  her  ruins.     Compare  Neh.  iv.  2,  10. 

Ver.  18.  Compare  "a  people  that  shall  be  born,'"  Ps,  xxii.  31. 

Ver.  23.  In  the  way.  The  way  in  which  his  providence  is  conducting  me,  in  distinction  from  its  certain  and  glori- 
ous issue. 

Ver.  28.  Dwell  in  the  land.    The  word  dwell  (in  Hebrew)  has  this  special  application. 


PSALM  cm. 

[A  Psalm"]  of  David. 

1  Bless  Jehovah,  O  my  soul, 

and  all  that  is  within  me,  [bless]  his  holy  name. 

2  Bless  Jehovah,  O  my  soul, 
and  forget  not  all  his  benefits. 

3  Who  forgiveth  all  thine  iniquities, 
who  healeth  all  thy  diseases ; 

4  who  redeemeth  thy  life  from  the  pit, 

who  crowneth  thee  with  loviug-kindness  and  tender  mercies ; 

5  who  satisfieth  thy  mouth  with  good  ; 
thy  youth  reneweth  itself  as  the  eagle. 

6  Jehovah  executeth  righteousness, 
and  judgment,  for  all  the  oppressed. 

7  He  made  known  his  ways  to  Moses, 
his  deeds  to  the  sons  of  Israel. 

8  Compassionate  and  gracious  is  Jehovah, 
slow  to  anger,  and  abundant  in  mercy. 

9  He  will  not  always  chide, 
nor  keep  his  anger  forever. 

10  He  hath  not  dealt  with  us  according  to  our  sins, 
nor  rewarded  us  according  to  our  iniquities. 

11  For  as  the  heavens  are  high  above  the  earth, 
so  great  is  his  mercy  toward  them  that  fear  him. 

12  As  far  as  the  east  is  from  the  west, 

so  far  hath  he  removed  our  transgressions  from  us.  , 

13  As  a  father  hath  compassion  on  his  children, 
Jehovah  hath  compassion  on  them  that  fear  him. 

1-i       For  he  knoweth  our  frame; 
he  remembereth  that  we  are  dust. 

15  As  for  man,  his  days  are  as  grass; 

as  the  flower  of  the  field,  so  he  flourisheth. 

16  For  the  wind  passeth  over  it,  and  it  is  gone, 
and  its  place  shall  know  it  no  more. 

*  "  Swear  by  me ;  that  is,  use  me  as  a  formula  of  execration,  imprecating  upon  others  misery  like  mine."    (Dr.  Alex- 
ander, on  the  passage). 


rSALM  CIV.  775 


17  But  the  mercy  of  Jehovah  is  from  everlasting,  and  to  everlasting,  ou  thorn  that 

fear  him, 
and  his  righteousness  to  children's  children ; 

18  to  them  that  keep  his  covenant, 

and  to  them  that  remember  his  precepts  to  do  them. 

19  Jehovah  hath  established  his  throne  in  the  heavens, 
and  his  kingdom  ruleth  over  all. 

20  Bless  Jehovah,  ye  his  angels, 

the  mighty  in  strength,  that  execute  his  word, 
hearkening  to  the  voice  of  his  word. 

21  Bless  Jehovah,  all  his  hosts, 
his  ministers,  that  do  his  pleasure. 

22  Bless  Jehovah,  all  his  works, 
in  all  places  of  his  dominion. 

Bless  Jehovah,  O  my  soul ! 


PSALM  CIV. 

1  Bless  Jehovah,  O  my  soul ! 
Jehovah,  my  God,  thou  art  very  great ; 
thou  art  clothed  with  honor  and  majesty ; 

2  who  coverest  thyself  with  light  as  with  a  mantle, 
who  stretchest  out  the  heavens  like  a  curtain; 

3  who  frameth  his  chambers  in  the  waters ; 
who  maketh  the  clouds  his  chariot; 
who  goeth  on  the  wings  of  the  wind ; 

4  who  maketh  the  winds  his  messengers, 
his  ministers, — flaming  fire. 

5  He  founded  the  earth  on  its  bases, 

that  it  should  not  be  moved  forever  and  ever. 

6  Thou  didst  cover  it  with  the  abyss  as  with  a  garment; 
the  waters  stood  above  the  mountains. 

7  At  thy  rebuke  they  fled ; 

at  the  voice  of  thy  thunder  they  hasted  away, — 

8  while  mountains  rise,  valleys  sink,  — 

to  the  place  which  thou  didst  found  for  them. 

9  A  bound  thou  didst  set,  that  they  should  not  pass  over, 
should  not  return  to  cover  the  earth. 

10  He  sendeth  out  springs  in  the  valleys  ; 
they  run  among  the  mountains. 

11  They  give  drink  to  every  beast  of  the  field; 
the  wild  asses  quench  their  thirst. 

12  Above  them  dwell  the  fowls  of  heaven ; 
from  among  the  branches  they  utter  a  voice. 

13  He  watereth  the  mountains  from  his  chambers; 
the  earth  is  sated  with  the  fruit  of  thy  working. 

14  He  causeth  grass  to  grow  for  the  cattle, 
and  herbs  for  the  service  of  man, 
bringiug  forth  food  out  of  the  earth. 

15  And  with  wine  he  gladdeneth  the  heart  of  man ; 
making  the  face  to  shine  with  oil  ; 

and  with  bread  he  strengthened  man's  heart. 

16  The  trees  of  Jehovah  are  sated, 
cedars  of  Lebanon  which  he  planted ; 

17  where  birds  make  their  nests; 
the  stork,  cypresses  are  her  house. 


776  FOURTH  BOOK  OF  PSALMS. 

18  The  high  mountains  are  a  refuge  for  wild-goats, 
the  rocks  for  the  conies. 

19  He  made  the  moon  for  seasons  ; 
the  sun  knoweth  his  going-down. 

20  Thou  dost  put  darkness,  and  it  is  night ; 
wherein  all  the  beasts  of  the  forest  are  in  motion. 

21  The  young  lions  roar  for  the  prey, 
and  seek  their  food  from  God. 

22  The  sun  ariseth,  they  retire, 
and  couch  down  in  their  dens. 

23  Man  goeth  forth  to  his  work, 
and  to  his  toil,  until  evening. 

24  How  manifold  are  thy  works,  O  Jehovah  ! 
In  wisdom  hast  thou  wrought  them  all. 

The  earth  is  full  of  thy  riches. 

25  That  sea,  great  and  broad  on  every  hand! 
Where  are  moving  things,  and  without  number, 
both  small  and  great  beasts. 

26  There  go  the  ships, 

That  leviathan  thou  hast  formed  to  sport  therein. 

27  They  all  wait  for  thee, 

to  give  their  food  in  its  season. 

28  Thou  givest  to  them,  they  gather  ; 

thou  opeuest  thy  hand,  they  are  sated  with  good. 

29  Thou  hidest  thy  face,  they  are  troubled ; 
thou  withdrawest  their  breath,  they  expire, 
and  return  to  their  dust. 

30  Thou  sendest  forth  thy  breath,  they  are  created; 
and  thou  renewest  the  face  of  the  ground. 

31  Let  the  glory  of  Jehovah  be  forever; 
let  him  rejoice  in  the  works  of  his  hands; 

32  he  who  looketh  on  the  earth  and  it  trembles, 
he  toucheth  the  mountains,  and  they  smoke. 

33  I  will  sing  to  Jehovah  while  I  live; 

I  will  sing  praise  to  my  God  while  I  am  in  being. 

34  Sweet  shall  be  of  him  my  meditation  ; 
I  will  be  glad  in  Jehovah. 

35  Sinners  shall  be  consumed  from  the  earth, 
and  the  wicked  they  shall  be  no  more. 

Bless  Jehovah,  O  my  soul. 
Praise  ye  Jah. 

Vers.  6-9.  Compare  Gen.  i.  2,  and  9, 10.  Some  suppose  the  Deluge  to  be  referred  to  in  these  verses.  But  such  a  refe- 
rence is  not  in  harmony  with  the  purpose  and  spirit  of  this  sublime  hymn  of  creation,  which  celebrates  the  wonderd  of  the 
Creator's  power  in  its  beneficent  exercise. 

Yer.  8.  As  the  waters  retire  to  their  place  at  a  lower  level,  the  mountains  seem  to  rise,  and  the  valleys  to  sink. 

Ver.  9.  Compare  Job  xxxviii.  10,  (Book  of  Job,  the  writer's  revised  version)  : 

And  appointed  it  my  bound, 
And  set  bars  and  djora. 

Ver.  13.  Is  sated.    Receives,  in  full  measure,  all  that  it  craves. 

Ver.  16.  Sated.  Have,  in  abundance,  all  that  they  cuave.  Compare  ver.  13.  Vegetable  as  well  as  animal  life  is  cared 
for  in  the  providence  of  God,  and  all  its  wants  supplied. 


PSALM    CV. 


1  Give  thanks  to  Jehovah  ;  call  upon  his  name  ; 
make  known  his  deeds  among  the  peoples. 

2  Sing  to  him,  sing  praise  to  him; 
talk  of  all  his  wondrous  works. 


PSALM  CV. 


3  Glory  in  his  holy  name; 

let  the  heart  of  them  that  seek  Jehovah  rejoice. 

4  Seek  after  Jehovah  and  his  strength ; 
seek  his  face  evermore. 

5  Remember  his  wonders,  that  he  has  wrought, 
his  portents,  and  the  judgments  of  his  mouth. 

6  Seed  of  Abraham  his  servant, 
sons  of  Jacob,  his  chosen  ones, 

7  he,  Jehovah,  is  our  God, 

his  judgments  are  in  all  the  earth. 

8  He  remembereth  his  covenant  forever, 

the  word  he  commanded,  to  a  thousand  generations 

9  which  he  ratified  with  Abraham, 
and  his  oath  to  Isaac  ; 

10  and  confirmed  it  to  Jacob  for  a  statute, 
to  Israel  for  an  everlasting  covenant ; 

11  saying,  To  thee  will  I  give  the  land  of  Canaan, 
the  portion  of  your  inheritance  ; 

12  when  they  were  a  small  number, 
few,  and  strangers  in  it. 

13  They  went  from  nation  to  nation, 
fro  in  one  kingdom  to  another  people. 

14  Hi  suffered  no  man  to  oppress  them, 

ami  he  reproved  kings  for  their  sake  [saying]: 

15  Touch  not  my  anointed  ones, 
and  to  my  prophets  do  no  harm. 

16  And  he  called  for  a  famine  upon  the  land ; 
he  brake  all  the  staff  of  bread. 

17  He  sent  a  man  before  them  ; 
for  a  servant  was  Joseph  sold. 

18  His  feet  they  hurt  with  fetters, 
he  was  laid  in  irons ; 

19  until  the  time  that  his  word  came, 

the  saying  of  Jehovah  had  cleared  him. 

20  The  king  sent  and  freed  him, 

the  ruler  of  the  peoples,  and  loosed  him. 

21  He  made  him  lord  of  his  house, 
and  ruler  over  all  his  substance ; 

22  to  bind  his  princes  at  his  pleasure, 
and  teach  his  elders  wisdom. 

23  And  Israel  came  into  Egypt, 

and  Jacob  sojourned  in  the  land  of  Ham. 

24  And  he  made  his  people  fruitful  exceedingly, 
and  made  them  stronger  than  their  foes. 

25  He  turned  their  heart  to  hate  his  people, 
to  plot  against  his  servants. 

26  He  sent  Moses,  his  servant, 
Aaron  whom  he  had  chosen. 

27  They  set  his  signs  among  them, 
and  portents  in  the  land  of  Ham. 

28  He  sent  darkness,  and  he  made  it  dark  ; 
and  they  rebelled  not  against  his  words. 

29  He  turned  their  waters  to  blood, 
and  caused  their  fish  to  die. 

30  Their  land  swarmed  with  frogs, — 
in  the  chambers  of  their  kings. 

31  He  said,  and  there  came  flies, 
lice,  in  all  their  border. 


778  FOURTH  BOOK  OF  PSALMS. 

32  He  gave  them  hail  for  rain, 
flaming  fire  in  their  land ; 

33  and  smote  their  vines  and  their  fig-trees, 
and  brake  the  trees  of  their  border. 

34  He  said,  and  there  came  locusts, 
and  caterpillars,  and  without  number •, 

35  and  devoured  every  herb  in  their  land, 
and  devoured  the  fruit  of  their  ground. 

36  And  he  smote  all  the  first-born  in  their  land, 
the  firstlings  of  all  their  strength. 

37  And  he  brought  them  out  with  silver  and  gold ; 
and  there  was  not  a  feeble  one  among  his  tribes. 

38  Egypt  was  glad  when  they  went  out, 
for  their  dread  had  fallen  upon  them. 

39  He  spread  a  cloud  for  a  covering, 
and  fire  to  give  light  in  the  night. 

40  They  asked,  and  he  brought  quails, 

and  satisfied  them  with  the  bread  of  heaven. 

41  He  opened  the  rock,  and  waters  flowed  ; 
they  ran  in  the  deserts,  a  river. 

42  For  he  remembered  his  holy  word, 
Abraham  his  servant ; 

43  and  brought  out  his  people  with  joy, 
his  chosen  ones  with  triumph  ; 

44  and  gave  them  the  lands  of  nations, 
and  the  labor  of  peoples  they  inherit ; 

45  that  they  might  keep  his  statutes, 
and  observe  his  laws. 

Bless  ye  Jah. 

<  Ver.  5.  His  portents.  Omens  of  evil,  as  in  the  plagues  of  Egypt,  by  which  his  purpose,  and  his  power  to  execute  it, 
are  made  known. 

Ver.  9.  Ratified  with  Abraham.  See  the  impressive  ceremonies  described  in  Gen.  xr,  9-17,  and  the  writer's  note  on 
the  passage. 

Ver.  11.  Portion:  as  in  Josh.  xvii.  14;  xix.  9. 

Ver.  12.  The  course  of  thought,  and  the  form  of  expression,  most  naturally  connect  this  verse  with  the  preceding  one. 

Ver.  15.  My  prophets.    See  the  use  of  the  word  in  Gen.  xx.  7. 

Ver.  18.  He  was  laid  in  irons.  So  the  Geuevan  version  (1560).  King  James's  version  owes  this  happy  expression  of 
the  thought,  as  it  does  many  others,  to  the  Puritan  version  of  the  Genevan  exiles.     See  the  following  paragiaph. 

Some  translate,  The  iron  entered  into  his  soul;  as  the  words  are  construed  in  our  earliest  English  Bible.  So  Cover- 
dale,  1535,  Matthews,  1537,  Taverner,  about  1541,  "The  iron  pierced  his  heart;"  Cranmer's  version,  1540  (perpetuated  iu 
the  Book  of  Common  Prayer),  an't  the  Bishops'  Bible,  1568,  "The  iron  entered  into  his  soul."* 

Ver.  19.  Sis  word  came.  To  the  ear  of  Pharaoh  ;  was  reported  to  him.  Compare  Gen.  xl.  14,  "  make  mention  of  me  to 
Pharaoh,"  with  chap.  xli.  9-13. 

Ver.  19.  The  saying  of  Jehovah.  What  Jehovah  said  through  him  (Gen.  xl.  8,  "do  not  interpretations  belong  to  God?") 
thus  owning  him  for  his  servant,  and  approving  him  as  righteous. 

Ver.  22.  Elders,  nigh  officers  of  state  ;  a  title  of  official  dignity  and  rank.  Compare  Gen.  1.  7,  8,  and  the  writer's  note 
on  the  passage. 

Ver.  25.  To  plot  against :  as  in  Gen.  xxxvii.  18.     Fuerst  (lex.)  "  to  show  one's  self  cunning,  to  take  cunning  plans." 

Ver.  27.  Set  his  signs.     As  enduring  memorials  in  the  history  of  the  people.     See  the  remarks  on  Ps.  lxxviii.  43. 

Ver.  27.  Portents.     See  the  remark  on  ver.  5. 

Ver.  28.  Sent  darkness.    Here,  as  in  Ps.  lxxviii.  44-51,  the  plagues  are  not  mentioned  in  their  historical  ord«r. 

Ver.  28.  They.  Moses  and  Aaron,  who  are  the  subject  of  the  verb  here,  as  in  the  preceding  verse.  "They  set  his 
signs;"  and  when  he  "  sent  darkness  "  by  them,  "they  rebelled  not  against  his  words,"  as  at  Meribah  (Num.  xx.  24,  "  ye 
rebelled  against  my  word  at  the  water  of  Meribah  "),  but  executed  his  command  with  literal  exactness. 

Ver.  31.  Lie.     See  the  word  in  Smith's  Bible  Dictionary. 

Ver.  36.  Firstlings  of— their  strength.    See  the  same  phrase  in  Gen.  xlix.  3,  and  the  writer's  note  on  it. 


PSALM  CVI. 
1       Bless  ye  Jah. 

Give  thanks  to  Jehovah,  for  he  is  good ; 
for  his  mercy  is  forever. 

*  There  is  a  grammatical  difficulty  in  this  construction  and  rendering,  found  in  very  ancient  versions  (the  Ohaldee  Tar- 
gum  and  the  Latin  Vulgate),  though  it  may  be  obviated  on  plausible  grounds.  (Hitzio  and  DelitzSCH,  2d  edition,  on  the 
passage).  But  the  phrase  so  rendered,  striking  and  beautiful  as  it  is  in  thought  and  expression,  seems  to  be  less  pertinent 
in  the  connection. 


PSALM  CVI. 


2  Who  shall  utter  the  mighty  deeds  of  Jehovah ; 
shall  cause  all  his  praise  to  be  heard? 

3  Happy  they  that  keep  judgment, 

he  that  doeth  righteousness  at  all  times. 

4  Remember  me,  Jehovah,  with  thy  favor  to  thy  people ; 
visit  me  with  thy  salvation; 

5  that  I  may  witness  the  welfare  of  thy  chosen  ones, 
may  rejoice  in  the  gladness  of  thy  nation, 

may  glory  with  thy  heritage. 

6  We  have  sinned,  with  our  fathers ; 

we  have  acted  perversely,  we  have  done  wickedly. 

7  Our  fathers  in  Egypt  did  not  consider  thy  wonders; 
they  remembered  not  the  multitude  of  thy  mercies, 
and  they  rebelled  by  the  sea,  at  the  Red  Sea. 

8  But  he  saved  them  for  his  name's  sake, 
to  make  known  his  might. 

9  And  he  rebuked  the  Red  Sea,  and  it  dried  up; 

and  he  made  them  go  through  the  depths,  as  in  the  wilderness. 

10  And  he  saved  them  out  of  the  hand  of  the  hater, 
and  redeemed  them  out  of  the  hand  of  the  enemy. 

11  And  the  waters  covered  their  foes  ; 
not  one  of  them  was  left. 

12  And  they  believed  his  words, 
they  sang  his  praise. 

13  They  made  haste  to  forget  his  doings ; 
they  waited  not  for  his  counsel. 

14  They  had  greedy  longings  in  the  wilderness, 
and  they  tempted  God  in  the  desert. 

15  And  he  gave  them  their  request, 
and  sent  leanness  in  their  soul. 

16  And  they  were  envious  of  Moses  in  the  camp, 
of  Aaron,  the  holy  one  of  Jehovah. 

17  The  earth  opened,  and  swallowed  up  Dathan, 
and  covered  over  the  company  of  Abiram. 

18  And  fire  burned  in  their  company; 
a  flame  consumed  the  wicked. 

19  They  made  a  calf  in  Horeb, 
and  worshiped  a  molten  image ; 

20  and  changed  their  glory, 

into  the  likeness  of  an  ox  that  eatcth  grass. 

21  They  forgat  God,  who  saved  them ; 
who  did  great  things  in  Egypt, 

22  wondrous  things  in  the  land  of  Ham, 
terrible  things  by  the  Red  Sea. 

23  And  he  said  he  would  destroy  them ; 

had  not  Moses  stood  in  the  breach  before  him, 
to  turn  back  his  wrath  from  destroying. 

24  And  they  rejected  the  pleasant  land ; 
they  believed  not  his  word. 

25  And  they  murmured  in  their  tents ; 

they  hearkened  not  to  the  voice  of  Jehovah. 

26  And  he  lifted  up  his  hand  to  them, 
to  make  them  fall  in  the  wilderness ; 

27  and  to  make  their  seed  fall  among  the  nations, 
and  to  scatter  them  in  the  lands. 


23       And  they  joined  themselves  to  Baal-Peor, 
and  ate  the  sacrifices  of  the  dead. 


780  FOURTH  BOOK  OF  PSALMS. 


29  And  they  provoked  displeasure  by  their  deeds, 
and  a  plague  brake  in  upon  them. 

30  Then  Phineas  stood  up,  and  executed  judgment, 
and  the  plague  was  stayed. 

31  And  it  was  reckoned  to  him  for  righteousness, 
to  generation  and  generation,  forevermore. 

82       They  provoked  anger  at  the  waters  of  Strife ; 
and  it  went  ill  with  Moses  on  their  account. 

33  For  they  provoked  his  spirit, 

and  he  spake  unadvisedly  with  his  lips. 

34  They  did  not  destroy  the  peoples, 
of  whom  Jehovah  told  them  ; 

35  but  mixed  themselves  with  the  heathen, 
and  learned  their  works ; 

36  and  they  served  their  idols, 

and  they  became  a  snare  to  them. 

37  And  they  sacrificed  their  sons  and  their  daughters  to  demons!. 

38  And  they  shed  innocent  blood ; 

blood  of  their  sons  and  their  daughters, 
whom  they  sacrificed  to  the  idols  of  Canaan ; 
and  the  land  was  polluted  with  bloodshed. 

39  And  they  were  defiled  with  their  works, 
and  played  the  harlot  in  their  deeds. 

40  And  Jehovah's  anger  was  kindled  against  his  people, 
and  he  abhorred  his  heritage. 

41  And  he  gave  them  into  the  hand  of  the  heathen, 
and  they  that  hated  them  ruled  over  them. 

42  And  their  enemies  oppressed  them, 

and  they  were  bowed  down  under  their  hand. 

43  Many  times  would  he  rescue  them ; 
and  they  rebelled  in  their  counsel, 

and  were  brought  low  for  their  iniquity. 

44  But  he  looked  on  their  distress, 
when  he  heard  their  cry. 

45  And  he  remembered  for  them  his  covenant, 

and  pitied  them  according  to  the  abundance  of  his  mercy  ; 

46  and  made  them  objects  of  compassion, 

in  presence  of  all  that  carried  them  captive. 

47  Save  us,  Jehovah,  our  God, 
and  gather  us  from  the  nations  ; 
to  give  thanks  to  thy  holy  name, 
to  glory  in  thy  praise. 

Blessed  be  Jehovah,  God  of  Israel, 

From  everlasting,  and  to  everlasting. 

And  let  all  the  people  say,  Amen. 

Praise  ye  Jah. 

Ver.  13.  Made  haste.  "Soon"  (common  English  version)  does  not  express  the  idea.  Their  inherent  perverseness  made 
haste  to  show  itself.     His  counsel.    His  own  purpose  and  plan  for  their  relief. 

Ver.  18.  Commonly,  and  perhaps  correctly,  understood  to  refer  to  Num.  xvi.  35,  xxvi.  10,  which  may  seem  to  he  favored 
by  the  use  of  the  word  "company,"  as  in  the  preceding  verse.  But  the  Hebrew  words  are  in  part  repeated  from  Num.  xi. 
1,  3,  and  "company"  may  mean  the  congregation  or  assembly  of  Israel,  as  often  elsewhere. 

Ver.  26.  Lifted  up  his  hand.  In  confirmation  of  an  oatli ;  as  in  Ex.  vi.  8  (properly,  "I  lifted  my  hand  to  give  it  to 
Abraham  "),  Deut.  xxxii.  40.  Compare  Gen.  xiv.  22,  "I have  lifted  my  hand  to  Jehovah,  in  token  of  my  recognition  of  him, 
as  witness  to  the  oath  "  (the  writer's  Revised  Version  of  Genesis,  with  notes). 

Ver.  26,  2d  member.  The  words  of  the  oath  (Num.  xiv.  29)  "Shall  fall  in  thij  wilderness."  They  should  be  retained, 
therefore,  in  the  version  here. 

Ver.  28.  The  dead.     Lifeless  idols. 

Ver.  33.  TIOH.  Fuerst  (lex,),  "to  offend,  to  provoke."  Hopfeld,  Delitzsch,  Alexander,  Perowne,  Moll,  otherwise, 
but  without  conclusive  grounds. 

Ver.  39,  2d  member.    Compare  the  remark  on  Ps.  lxxiii.  27. 

Ver.  43.  TJieir  counsel.  What  they  devised  and  planned  for  themselves,  without  regard  to  Jehovah's  purposes 
and  will. 

Ver.  46,  1st  member.  The  only  possible  construction,  aa  in  all  of  Uupfeld's  references. — Objects  of  compassion ;  by  a 
metonomy  very  common  in  other  words. 


PSALMS. 


FIFTH  BOOK. 

PSALMS    CVII.-CL. 


PSALM  CVII. 


1  Give  thanks  to  Jehovah,  for  he  is  good ; 
for  his  mercy  is  forever. 

2  Let  the  redeemed  of  Jehovah  say  it, 

whom  he  redeemed  from  the  hand  of  the  foe ; 

3  and  gathered  them  out  of  the  lauds, 

from  the  east  aud  from  the  west,  from  the  north  and  from  the  south. 

4  They  wandered  in  the  wilderness,  in  a  desert  way ; 
they  fouud  not  a  city  for  a  habitation. 

5  Hungry  and  thirsty, 
their  soul  fainted  in  them. 

6  Then  they  cried  to  Jehovah  in  their  trouble, 
and  he  rescued  them  out  of  their  distresses. 

7  Aud  he  led  them  by  a  straight  way, 

that  they  might  go  to  a  city  for  a  habitation. 

8  Let  them  give  thanks  to  Jehovah  for  his  mercy, 
and  his  wonderful  works  to  the  sons  of  men. 

9  For  he  satisfieth  the  longing  soul, 

and  the  hungry  soul  he  tilleth  with  good. 

10  As  they  sat  in  darkness  and  the  shadow  of  death, 
bound  in  affliction  and  iron ; — 

11  because  they  rebelled  against  the  words  of  the  Mighty  One, 
aud  contemned  the  counsel  of  the  Most  High, 

12  and  he  bowed  down  their  heart  with  trouble, 
they  stumbled,  and  there  was  none  to  help; — 

13  then  they  cried  to  Jehovah  in  their  strait, 
and  he  saved  them  out  of  their  distresses. 

14  He  brought  them  out  from  darkness  and  the  shadow  of  death, 
and  brake  their  bands  asunder. 

15  Let  them  give  thanks  to  Jehovah  for  his  mercy, 
and  his  wonderful  works  to  the  sous  of  men. 

16  For  he  hath  broken  the  doors  of  brass, 
and  cut  the  bars  of  iron  asunder. 

1 7  Fools,  because  of  their  way  of  transgression, 

and  because  of  their  iniquities,  bring  affliction  on  themselves. 

18  All  food  their  soul  abhorreth, 

aud  they  diaw  near  unto  the  gates  of  death. 


781 


r82  FIFTH  BOOK  OF  PSALMS. 


19  Then  they  cry  to  Jehovah  in  their  strait, 
and  he  saveth  them  out  of  their  distresses. 

20  He  sendeth  his  word,  and  healeth  them, 
and  delivereth  them  from  their  pits. 

21  Let  them  give  thanks  to  Jehovah  for  his  mercy, 
and  his  wonderful  works  to  the  sons  of  men. 

22  And  let  them  sacrifice  the  sacrifices  of  thanksgiving, 
and  recount  his  works  with  rejoicing. 

23  They  that  go  down  to  the  sea  in  ships, 
that  do  business  in  great  waters ; 

24  these  see  the  works  of  Jehovah, 
and  his  wonders  in  the  deep. 

25  For  he  spake,  and  raised  a  stormy  wind, 
and  it  lifted  up  the  waves  thereof. 

26  They  mount  up  to  the  heavens,  they  go  down  to  the  abysses ; 
their  soul  is  melted  because  of  trouble. 

27  They  reel  and  stagger  like  a  drunken  man, 
and  all  their  wisdom  comes  to  naught. 

28  Then  they  cry  to  Jehovah  in  their  strait, 
and  he  bringeth  them  out  of  their  distresses. 

29  He  husheth  the  storm  to  silence, 
and  the  waves  thereof  are  still. 

30  Then  are  they  glad,  because  they  are  at  rest, 
and  he  leadeth  them  to  their  desired  haven. 

31  Let  them  give  thanks  to  Jehovah  for  his  mercy, 
and  his  wonderful  works  to  the  sons  of  men. 

32  And  let  them  exalt  him  in  the  congregation  of  the  people, 
and  praise  him  in  the  assembly  of  the  elders. 

33  He  turneth  rivers  into  a  wilderness, 
and  water-springs  into  dry  ground ; 

34  a  fruitful  land  into  barrenness, 

for  the  wickedness  of  them  that  dwell  therein. 

35  He  turneth  the  wilderness  into  a  pool  of  water, 
and  a  dry  land  into  water-springs. 

36  And  there  he  maketh  the  hungry  dwell, 
and  they  found  a  city  for  a  habitation. 

37  And  they  sow  fields,  and  plant  vineyards, 
and  produce  fruits  of  the  [yearly]  increase. 

38  And  he  blesseth  them,  and  they  multiply  greatly, 
and  their  cattle  he  maketh  not  few. 

39  And  they  become  few,  and  are  brought  low, 
from  oppression,  suffering,  and  sorrow ; 

40  he  poureth  contempt  upon  princes, 

and  maketh  them  wander  in  a  pathless  waste. 

41  And  he  setteth  the  needy  on  high  out  of  affliction, 
and  maketh  families  like  a  flock. 

42  The  upright  shall  see,  and  rejoice, 
and  all  iniquity  stop  her  mouth. 

43  Whoso  is  wise,  let  him  observe  these  things ; 

and  let  them  attentively  consider  the  mercies  of  Jehovah. 

Ver.  20.  Their  pits.    Intended  for  them,  and  into  which  they  are  ahout  to  fall. 
Ver.  24.  His  wonders.     Such  as  are  spoken  of  in  the  following  verses. 

Ver.  30.  They  are  at  rest.    The  waves  are  meant.    Such  alternations  of  the  subject,  expressed  by  a  pronoun,  are  frequent 
in  Hebrew,  and  cannot  be  avoided  in  translation. 

Ver.  43.  Some  translate  these  words  as  a  question,  but  less  pertinently  in  the  connection: 

Who  is  wise,  and  will  observe  these  thincrs, 

And  will  attentively  consider  the  mercies  of  Jehovah? 


PSALM  CIX.  783 


PSALM    CVIII. 
A  Song.     A  Psalm  of  David. 

1  My  heart  is  fixed,  O  God  ; 

I  will  sing,  and  will  sing  praise, — my  glory  also. 

2  Awake  lute  and  harp ; 
I  will  awake  the  dawn ! 

3  I  will  praise  thee  among  the  peoples,  O  Jehovah ; 
I  will  sing  praise  to  thee  among  the  nations. 

4  For  great  above  the  heavens  is  thy  mercy, 
and  unto  the  clouds  thy  truth. 

5  Be  thou  exalted  above  the  heavens,  0  God, 
and  thy  glory  over  all  the  earth ! 

6  That  thy  beloved  ones  may  be  delivered, 
save  with  thy  right  hand,  and  answer  me. 

7  God  hath  spoken  in  his  holiness.     I  will  triumph; 

I  will  divide  Shechem,  and  will  mete  out  the  valley  of  Succoth. 

8  Gilead  is  mine,  Manasseh  is  mine, 

and  Ephraim  is  the  defense  of  my  head ; 
Judah  is  my  ruler's  staff. 

9  Moab  is  my  wash-basin  ; 

upon  Edom  will  I  cast  my  shoe ; 
over  Philistia  will  I  shout  aloud. 

10  Who  will  conduct  me  to  the  fortified  city  ? 
Who  hath  led  me  unto  Edom  ? 

11  Hast  not  thou,  O  God,  cast  us  off, 

and  wilt  not  go  forth,  O  God,  with  our  armies? 

12  Give  us  help  from  the  foe ; 

for  vain  is  the  deliverance  of  man. 

13  Through  God  we  will  do  valiantly, 

and  he  it  is  that  will  tread  down  our  foes. 

Ver.  1.  My  glory.    What  is  noblest  in  man,  and  is  his  true  glory, — his  spiritual  nature. —  My  glory  also.     Shall  accom. 
pany  the  outward  expression  of  praise  in  music  ami  si.iijj.     Compare  Ps.  lvii.  8,  "Awake,  my  glory."' 
Yer.  S,  3d  member.    Compare  Gen.  xlix.  10  (the  writer's  revised  version  and  notes). 
Ver.  10.  Hath,  led  me:  anticipating  the  desired  blessing. 


PSALM  CIX. 
To  the  chief  Musician.     A  Psalm  of  David. 

1  God  of  my  praise,  be  not  silent ! 

2  For  a  wicked  mouth,  and  a  mouth  of  deceit,  have  they  opened  against  me; 
they  have  spoken  against  me  with  a  tongue  of  falsehood. 

3  And  with  words  of  hatred  they  have  compassed  me, 
and  have  fought  against  me  without  cause. 

4  In  return  for  my  love  they  are  my  adversaries ; 
but  I  give  myself  to  prayer. 

6  And  they  laid  upon  me  evil  in  return  for  good, 
and  hatred  in  return  for  my  love. 

6  Appoint  thou  over  him  a  wicked  one, 

and  let  an  adversary  stand  at  his  right  hand. 

7  When  he  is  judged,  let  him  go  forth  guilty, 
and  let  his  prayer  become  sin. 


7S4  FIFTH  BOOK  OF  PSALMS. 

8  Let  his  da}Ts  be  few ; 
his  office  let  another  take. 

9  Let  his  sons  be  orphans, 
and  his  wife  a  widow. 

10  Let  his  sous  continually  wander  and  beg, 
and  seek  [help]  far  from  their  ruins. 

11  Let  the  usurer  lay  a  snare  for  all  that  he  hath, 
and  let  strangers  despoil  his  labor. 

12  Let  him  have  no  one  to  extend  mercy, 

and  let  there  be  none  to  show  favor  to  his  orphans. 

13  Let  his  posterity  be  cut  off; 

in  the  generation  following  let  their  name  be  blotted  out. 

14  Let  the  iniquity  of  his  fathers  be  in  remembrance  with  Jehovah, 
and  let  not  the  sin  of  his  mother  be  blotted  out. 

15  Let  them  be  before  Jehovah  continually, 

and  let  him  cut  off  their  memory  from  the  earth. 

16  Because  he  remembered  not  to  show  mercy, 
and  persecuted  a  man  afflicted  and  needy, 
and  stricken  in  heart,  to  slay  him. 

17  And  he  loved  cursing,  and  it  came  upon  him ; 
and  he  delighted  not  in  blessing, 

and  it  was  far  from  him. 

18  And  he  put  on  cursing  as  his  garment; 
and  it  came  like  water  into  his  bowels, 
and  like  oil  into  his  bones. 

19  Let  it  be  to  him  as  the  robe  he  wears, 
and  for  a  belt  let  him  always  gird  it  on. 

20  Let  this  be  the  reward  of  my  adversaries  from  Jehovah, 
and  of  them  that  speak  evil  against  my  soul. 

21  And  thou,  Jehovah,  Lord, 

do  for  me,  for  the  sake  of  thy  name. 
For  good  is  thy  mercy ;  rescue  me. 

22  For  I  am  afflicted  and  needy, 
and  my  heart  is  pierced  within  me. 

23  Like  the  shadow,  as  it  lengthens,  I  am  passing  away; 
I  am  driven  away  like  the  locust. 

24  My  knees  falter  through  fasting, 

and  my  flesh  pines  away  from  [its]  fatness. 

25  And  I  am  become  to  them  a  reproach ; 
they  see  me,  they  shake  their  head. 

26  Help  me,  Jehovah,  my  God, 
save  me,  according  to  thy  mercy. 

27  And  they  shall  know  that  this  is  thy  hand ; 
thou,  Jehovah,  hast  done  it. 

28  They  will  curse,  and  thou  wilt  bless ; 

they  have  risen  up,  and  shall  be  shamed,  and  thy  servant  will  rejoice. 

29  My  adversaries  shall  be  clothed  with  shame, 

and  cover  themselves  with  their  confusion  as  with  a  robe. 

30  I  will  thank  Jehovah  greatly  with  my  mouth, 
and  in  the  midst  of  many  will  I  praise  him. 

31  For  he  will  stand  on  the  right  hand  of  the  needy, 
to  save  him  from  them  that  judge  his  soul. 

Ver.  4,  2d  member.    The  words  are,  But  I prayer!  or,  as  the  pronoun  may  be  taken,  But  as  for  me prayer! 

Supplying  the  normal  omission  of  the  copula,  the  former  reads,  But  I aui  prayer;  the  latter,  But  as  for  me there  ia 

prayer. 

In  the  former  case  the  meaning  is,  But  I  am  only  prayer;  my  whole  bein?  is  prayer pourn  itself  out  in  prayer. 

In  the  latter  case  t lie  meaning  is,  But  as  for  mo  there  is  only  prayer;  there  is  no  other  refuge  for  me,  my  only  resort  is 
prayer.     Each  is  expressed,  though  less  pointedly,  in  the  familiar  form,  "I  give  myself  to  prayer." 

Huppeld  fails  to  justify  the  metonomy,  prayer,  for  one  that  prays  (abslr.  statt  concr.,  tin  Betender),  by  reference  to 
Ps.  cxx.  7,  "1  am  peace" — peaceful,  an  action  differing  from  a  quality  or  trait  of  mind.     Uis  alternative  construction,  "in 


PSALM  CXI.  785 


prayer"  (im  Gehete,  Accus.  d>-s  Zuitands),  is  not  analogous  with  Ps.  lxii.  1,  my  tout  it  quietude,  is  quietness  Itself;  imr  with 
Ps.  xxxix.  2,  1  was  dumb  with  silence,  where  the  qualifying  accus.  of  manner  and  degree  expresses  completeness, — wholly 
mute. 

Vers.  'J-20.  See  the  note  on  Ps.  Ixix.  22-28. 

Ver.  6.  At  his  right  hand.  The  position  of  the  accuser.  Compare  Zech.  iii.  1  (ihm  zur  rechten  Seile  slehl  der  Satan  alt 
VerklUger.  Delitzsch). 

Vim-.  10.  Their  ruins.    Tlirir  ruined  Immes. 

Ver.  21.  Do  fur  me,  expresses  the  sense,  whether  with  IIupfeld,  Alexander,  and  others,  we  suppose  1DH  or  2)D  to 

be  implied,  or  with  Delitzsch  that  TIX  is=,v?. 

Ver.  23.  Like  the  shallow,  as  it  tenr/tlmis.    As  the  lengthening  f,f  (be  Bhadow  shows  that  it  will  soon  vanish  away. 
Ver.  23.  Like  the  locust.     Locusts  ar  -  always  driven  before  the  wind.    euiui>aiu  Ex.  x.  i^aud  1J. 
Ver.  31.  On  the  right  hand.    To  aid  and  defend,  as  in  Ps.  ex.  J. 


PSALM  CX. 
A  Psalm  of  David. 

1  Jehovah  said  to  ray  Lord,  Sit  thou  at  my  right  hand, 
till  I  shall  make  thy  enemies  a  stool  for  thy  feet. 

2  The  rod  of  thy  streugth  will  Jehovah  stretch  forth  from  Zion ; 
rule  thou  in  the  midst  of  thy  enemies. 

3  Thy  people  are  free-will  offerings  in  the  day  of  thy  warfare,  in  beauties  of  holine-s ; 
from  the  womb  of  the  morning  thou  hast  thy  dew  of  youth. 

4  Jehovah  hath  sworn,  and  he  will  not  repent, 

Thou  art  a  priest  forever,  after  the  order  of  Melchizedek. 

5  The  Lord  is  on  thy  right  hand ; 

he  smiteth  kings  in  the  day  of  his  anger. 

6  He  will  judge  among  the  heathen  ;  he  filleth  with  dead  bodies; 
he  smiteth  the  head,  over  broad  lands. 

7  Of  the  brook,  in  the  way,  will  he  drink  ; 
therefore  will  he  lift  up  the  head. 

Ver.  1.  St '<it  for  thy  feet.    More  emphatic  than  footstool,  Ps.  xcix.  5,  where  the  Hebrew  has  another  form. 

\    r.  3.  In  beauties  of  holiness.    Sanctified  for  the  holy  warfare.    There  may  be  a  typi  •  in  the  ceremonial 

purity  of  the  person  and  garments.    Compare  Kx  xix.  n>  ;  and  for  the  spiritual  meaning,  Pes  xxix.  2,  xcvi.  9. 

Ver  3,  2d  member.    A  latent  comparison,  intimated  but  not  fully  expressed      "  Dew  of  youth"  suggests  the  freshness 
and  beauty  of  young  life.    "  Womb  of  the  morning  "  suggests  the  prolific  source  nf  the  countli  .    Accordingly, 

"  From  the  womb  of  the  morning  thou  hast  thy  dew  of  youth,"  suggests  the  countless  numbers  and  fresh  vigor  oi   ;!><■ 
youthful  wan-iors,  as  t'..'  dew-drops  poured  forth  from  the  womb  of  the  morning. 

Ver.  5.  On  tJ"i  right  hand.    For  aid  and  defense,  as  in  Ps.  cix.  31. 

Ver.  7.  Oflhebrook,inthav)ay.    Not  pausing,  in  the  pursuit,  for  fnrther  refreshment,  and  re-invigorated   I 
chance  supply.    1  his  Messianic  Psalm  represents  a  warrior  king,  going  forth  "conquering  and  to  conqner"  CRev.  vi.2). 
and  all  tin'  imagery  is  in  accordance  with  this  conception.    Hence  this  trait  of  hardihood  and  endurance,  in  the  pn 
the  routed  and  Uy;ng  i'oo. 


PSALM    CXI. 

Praise  ye  Jah. 
I  will  thank  Jehovah  with  the  whole  heart, 
in  the  company  of  the  upright  and  in  the  congregation. 

Great  are  the  works  of  Jehovah  ; 
searched  out  by  all  that  delight  in  them. 

Honorable  and  glorious  is  his  work  ; 
and  his  righteousness  standeth  fast  forever. 

He  hath  made  a  memorial  for  his  wonderful  works; 
gracious  and  compassionate  is  Jehovah. 

The  prey  he  hath  given  to  them  that  fear  him  ; 
he  will  forever  remember  his  covenant. 

The  might  of  his  works  he  hath  shown  to  his  people, 
to  give  to  them  the  heritage  of  the  nations. 
[>0 


786  FIFTH  BOOK  OF  PSALMS. 


7  The  works  of  his  hand  are  truth  and  judgment; 
sure  are  all  thy  precepts ; 

8  established  forever  and  ever, 
done  in  truth  and  uprightness. 

9  Redemption  hath  he  sent  to  his  people ; 
he  commanded  his  covenant  forever. 
Holy  and  fearful  is  his  name. 

10  The  beginning  of  wisdom  is  the  fear  of  Jehovah. 
A  good  understanding  have  all  they  that  do  them. 
His  praise  endureth  forever. 

Ver.  10,  2d  member.  Tliem.    His  precepts  (ver.  7). 


PSALM    CXII. 

1  Praise  ye  Jah. 

Happy  the  man  that  feareth  Jehovah, 

that  delighteth  greatly  in  his  commandments. 

2  Mighty  in  the  earth  shall  be  his  seed ; 

the  generation  of  the  upright  shall  be  blessed. 

3  Wealth  and  riches  are  in  his  house ; 

and  his  righteousness  standeth  fast  forever. 

4  There  hath  risen  iu  the  darkness  a  light  for  the  upright, 
gracious,  and  compassionate,  and  righteous. 

5  Happy  is  the  man  that  showeth  favor  and  lendeth  ; 
he  maiutaineth  his  cause  in  the  judgment. 

6  For  he  shall  not  be  moved  forever ; 

the  righteous  will  be  in  everlasting  remembrance. 

7  He  shall  not  be  afraid  of  evil  tidings  ; 
his  heart  is  fixed,  trusting  in  Jehovah. 

8  His  heart  is  established,  he  shall  not  be  afraid, 
until  he  shall  see  his  desire  on  his  foes. 

9  He  hath  dispersed,  he  hath  given  to  the  needy; 
his  righteousness  standeth  fast  forever. 

His  horn  shall  be  exalted  in  honor. 
10  The  wicked  shall  see  it,  and  be  vexed  ; 
he  will  gnash  his  teeth,  and  melt  away. 
The  desire  of  the  wicked  shall  perish. 

Ver.  5.  Lendeth.    In  charity,  to  the  poor.    Compare  ver.  9,  and  Prov.  xix.  17. 


PSALM  CXIII. 

Praise  ye  Jah. 
Praise,  ye  servants  of  Jehovah, 
praise  the  name  of  Jehovah. 
Let  the  name  of  Jehovah  be  blessed, 
henceforth,  and  forever. 

From  the  rising  of  the  sun  until  its  going  down, 
praised  be  the  name  of  Jehovah. 

High  above  all  nations  is  Jehovah; 
above  the  heavens  is  his  glory. 

Who  is  like  Jehovah,  our  God, 
he  that  sitteth  on  high  : 


rSAL.M  cxv. 


6  he  that  looketh  far  down, 

on  the  heavens  and  on  the  earth? 

7  He  raisetb  up  the  weak  out  of  the  dust; 
he  lifteth  up  the  needy  from  the  dunghill ; 

8  to  make  him  sit  with  nobles, 
with  the  nobles  of  his  people. 

9  He  maketh  the  barren  dwell  in  the  family, 
the  rejoicing  mother  of  sons. 

Praise  ye  J  ah. 

Vera.  5,  6.  Hdppkld,  thrrm'.hoch,  sieht  <iV/(Of.sexh78,  Gram.  j5  142,  2).  The  last  clause  is  not  to  be  connected  with  the 
first  of  vi t.  6  (Dr.  Alex  \xdi;r/  ;  btzeichnei  offenbar  den  0  yen  stand  des  Sehens,  nUnUieh  was  dort  itt  und  vorgehi  i  Hitfelh). 

Vit.  y.  In  Ute  family.  A  family  of  her  own.  The  blessing  most  prized  and  sought,  the  fairily  relaUon  of  mother  and 
children. 


PSALM  CXIV. 

1  When  Israel  went  forth  out  of  Egypt, 

the  house  of  Jacob  from  a  people  of  strange  language; 

2  Judah  became  his  sanctuary, 
Israel  his  dominion. 

3  The  sea  saw,  and  fled  ; 
the  Jordan  turned  back. 

4  The  mountains  leaped  like  rams, 
hills  like  the  young  of  the  flock. 

5  What  aileth  thee,  thou  sea,  that  thou  fleest? 
Thou  Jordan,  that  thou  turn  est  back? 

6  Ye  mountains,  that  ye  leap  like  rams, 
hills,  like  young  of  the  flock? 

7  Tremble  thou  earth,  before  the  Lord, 
before  the  God  of  Jacob  ; 

who  turned  the  rock  into  a  pool  of  water, 
the  flinty  rock  into  a  fountain  of  waters. 


PSALM  CXV. 

1  Not  unto  us,  O  Jehovah,  not  unto  us, 
but  to  thy  name  give  glory, 

for  thy  mercy,  for  thy  truth. 

2  Wherefore  should  the  heathen  say, 
Where  now  is  their  God  ? 

3  But  our  God  is  in  the  heavens ; 
all  that  he  pleased  he  hath  done. 

4  Their  idols  are  silver  and  gold, 
the  work  of  the  hands  of  man. 

5  A  mouth  have  they,  but  they  speak  not ; 
eyes  have  they,  but  they  see  not. 

6  Ears  have  they,  but  they  hear  not; 

a  nose  have  they,  but  they  smell  not. 

7  Their  hands, — they  handle  not ; 
their  feet, — they  walk  not. 

They  make  no  sound  in  their  throat. 

8  Like  to  them  are  they  that  make  them, 
every  one  that  trusteth  in  them. 


FIFTH  BOOK  OF  PSALMS. 


9       Israel,  trust  thou  in  Jehovah ; 
he  is  their  help  and  their  shield. 

10  House  of  Aaron,  trust  ye  in  Jehovah  ; 
he  is  their  help  and  their  shield. 

11  Ye  that  fear  Jehovah,  trust  in  Jehovah ; 
he  is  their  help  and  their  shield. 

12  Jehovah  hath  been  mindiul  of  us;  he  will  bless; 
will  bless  the  house  of  Israel, 

will  bless  the  house  of  Aaron ; 

13  will  bless  them  that  fear  Jehovah, 
the  small  with  the  great. 

14  Jehovah  add  to  you, 

to  you  and  to  your  children ! 

15  Blessed  be  ye  of  Jehovah, 
maker  of  heaven  and  earth. 

16  The  heavens  are  Jehovah's  heavens ; 

and  the  earth  he  hath  given  to  the  sons  of  men. 

17  The  dead  praise  not  Jah, 

and  none  that  go  down  to  silence. 

18  But  we  will  bless  Jah, 
henceforth,  and  forever. 

Praise  ye  Jah. 

Ver.  17.  SiUnc.    Of  the  grave  ;  as  in  Ps.  xciv.  17. 
Vers.  17, 18.  Jah.    Ste  the  note  on  Ps.  lxviii.  4. 


PSALM  CXVX 

1  I  love — because  Jehovah  heareth 
my  voice  and  my  supplications  ; 

2  because  he  hath  inclined  his  ear  to  me, 
and  I  will  call  while  I  live. 

3  The  bands  of  death  encompassed  me, 

and  the  pangs  of  the  underworld  came  upon  me. 
I  find  trouble  and  sorrow. 

4  And  I  call  on  the  name  of  Jehovah ; 
Jehovah,  I  pray,  deliver  my  soul ! 

5  Gracious  is  Jehovah,  and  righteous ; 
and  our  God  showeth  compassion. 

6  Jehovah  preserveth  the  simple ; 

I  was  brought  low,  and  he  helped  me. 

7  Return,  my  soul,  to  thy  rest, 

for  Jehovah  hath  dealt  bountifully  with  thee. 

8  For  thou  hast  rescued  my  soul  from  death, 
my  eyes  from  tears, 

mv  feet  from  falling. 

9  I  will  walk  before  Jehovah, 
in  the  lands  of  the  living. 

10  1  believed,  for  [so]  I  speak. 
I,  I  was  afflicted  greatly. 

11  I  said  in  my  alarm, 
all  mankind  are  false. 

12  How  shall  I  repay  to  Jehovah, 
all  his  benefits  bestowed  upon  me  ? 

13  I  will  take  the  cup  of  salvation, 

and  will  call  on  the  name  of  Jehovah, 


TSALM  CXVIII.  789 


14  I  will  pay  my  vows  to  Jehovah, 
yea,  in  the  presence  of  all  his  people. 

15  Precious  in  the  eyes  of  Jehovah 
is  the  death  of  his  saints. 

16  I  beseech,  O  Jehovah — for  I  am  thy  servant, 
I  am  thy  servant,  the  son  of  thy  handmaid ; 
thou  hast  loosed  my  bonds. 

17  To  thee  will  I  offer  a  sacrifice  of  thanksgiving, 
and  wiil  call  on  the  name  of  Jehovah. 

18  I  will  pay  my  vows  to  Jehovah, 
yea,  in  the  presence  of  all  his  people ; 

19  in  the  courts  of  the  house  of  Jehovah, 
in  the  midst  of  thee,  O  Jerusalem. 

Praise  ye  Jah. 

Ver.  1.  Ilove.  Not,  I  rejoice,  I  delight  (detector),  etc.,  as  some  understand  the  word;  but  in  its  strict  and  proper  sense, 
Hove.  My  heart  overflows  with  love,  at  the  remembrance  of  all  that  Jehovah  has  done  and  purposes  for  me.  As  the  text 
stands,  this  is  i  lie  only  possible  construction  ol  the  words  ;  and  it  gives  a  just  and  pertinent  sentiment,— the  exercise  of  love 
in  view  of  benefits  conferred.  Hupfkld  can  obtain  the  rendering,  "  I  love  Jehovah,  because,"  etc.,  only  by  arbitrarily 
altering  the  order  of  words  in  the  written  text,  without  any  authority  whatever.  llis  objections  to  the  text  as  it  stands 
are  obviated,  I  think,  by  the  above  rendering  and  explanation  of  the  words. 

Ver.  9.  In  the  lands  of  the  living.  In  Ps.  xxvii.  1::  is  the  more  restricted  expression,  "in  the  land  of  the  living."  Here 
ming  is,  in  whatever  lands,  wherever  my  lot  may  fall. 

Ver.  10.  Far  [so]  Ispeak.     Implying,  that  he  could  not  speak  as  he  had  done,  if  he  had  not  believed. 

Ver.  11.  All  mankind  are  false.    Implying,  that  Uod  aloi  e  is  to  be  trusted. 

Vers.  1'-',  13.  The  question  and  answer  together  imply,  that  "  his  benefits  "  cannot  be  repaid. 

Ver.  14.  Yea.    8J  •  •  •  9&1  iiifreiester  Verwendung dem  Worte  bei  dem  es  ste/U  Ubha/lere  Farbe  (Delitzsch). 


PSALM  CXVIL 


Praise  Jehovah,  all  ye  nations ; 
extol  him,  all  ye  peoples. 
For  great  is  his  mercy  toward  us; 
and  the  truth  of  Jehovah  is  forever. 

Praise  ye  Jah. 


PSALM  CXVIIL 

1  Give  thanks  to  Jehovah,  for  he  is  good ; 
For  his  mercy  is  forever. 

2  Let  Israel  say, — 
For  his  mercy  is  forever. 

3  Let  the  house  of  Aaron  say, — 
For  his  mercy  is  forever. 

4  Let  them  that  fear  Jehovah  say, — 
For  his  mercy  is  forever. 

5  Out  of  the  anguish  I  called  on  Jah, 
Jah  answered  [and  set]  me  iu  a  large  place. 

6  Jehovah  is  for  me,  I  will  not  fear ; 
what  can  man  do  to  me? 

7  Jehovah  is  for  me,  with  my  helpers, 

and  I,  I  shall  see  my  desire  on  them  that  hate  me. 

8  It  is  better  to  trust  in  Jehovah, 
than  to  confide  in  man. 

9  It  is  better  to  trust  in  Jehovah, 
than  to  coufide  in  princes. 


r00  FIFTH  BOOK  OF  PSALMS. 


10  All  the  heathen  compass  rue  about; 

in  the  name  of  Jehovah  I  will  sufely  cut  them  off. 

11  They  compass  me  about,  yea,  they  surround  me; 
in  the  name  of  Jehovah  I  will  surely  cut  them  off. 

12  They  compass  me  about  like  bees ; 

they  are  quenched  like  the  fire  of  thorns ; 

in  the  name  of  Jehovah  I  will  surely  cut  them  off. 

13  Thou  didst  sorely  thrust  at  me,  that  I  might  fall; 
but  Jehovah  helped  me. 

14  Jah  is  my  strength  and  song, 
and  he  is  become  my  salvation. 

15  The  voice  of  triumph  and  salvation 
is  in  the  tents  of  the  righteous. 

The  right  hand  of  Jehovah  hath  wrought  mightily. 

16  The  right  hand  of  Jehovah  is  uplifted  high  ; 

the  right  hand  of  Jehovah  hath  wrought  mightily. 

17  I  shall  not  die,  but  shall  live, 
and  shall  recount  the  works  of  Jah. 

18  Jah  hath  sorely  chastened  me, 

but  hath  not  given  me  over  to  death. 

19  Open  to  me  the  gates  of  righteousness  ; 

I  will  come  in  by  them,  I  will  give  thanks  to  Jah. 

20  This  is  the  gate  of  Jehovah ; 

the  righteous  shall  come  in  by  it. 

21  I  will  thank  thee  that  thou  hast  answered  me, 
and  art  become  my  salvation. 

22  The  stone  which  the  builders  rejected, 
hath  become  the  head  of  the  corner. 

23  This  is  from  Jehovah  ; 

it  is  wonderful  in  our  eyes. 

24  This  is  the  day  Jehovah  hath  made; 
we  will  exult  and  be  glad  in  it. 

25  I  beseech,  O  Jehovah,  save  now ! 

I  beseech,  O  Jehovah,  send  now  prosperity ! 

26  Blessed  is  he  that  cometh  in  the  name  of  Jehovah. 
We  bless  you  from  the  house  of  Jehovah. 

27  Mighty  is  Jehovah,  and  hath  given  us  light. 
Bind  the  festal  sacrifice  with  cords, 

even  unto  the  horns  of  the  altar. 

28  Thou  art  my  God,  and  I  will  thank  thee ; 
my  God,  I  will  exalt  thee. 

29  Give  thanks  to  Jehovah,  for  he  is  good  ; 
for  his  mercy  is*  forever. 

Vers.  2-4.  The  Psalmist  calls  on  Israel,  on  the  house  of  Aaron,  on  all  that  fear  Jehovah,  to  repeat  the  ground  of  thanks- 
giving, "  For  his  mercy  is  forever." 

A'er.  5,  2d  member.  Compare  Ps.  xxxi.  8,  "  hast  set  my  feet  in  a  large  place,"  and  Ps.  xviii.  19,  "  brought  me  forth  to 
a  large  place." 

Ver.  10.  Will  surely.  Delitzsch,  '3  rs*  ^as  begriindende  und  damn geradezu  bes/dtigende  vnd  versichernde  cxxviii.  2,  4, 
welches  hier  nach  vorausgeg.  cH  QUO  ebenso  verwendet  und  gestellt  ist  wie  1  <S'.  xiv.  44,  im  Schwure.  So  Alexander,  "  in  the 
name  of  Jehovah  (I  swear,  or  solemnly  affirm)  that  I  will  cut  them  off." 

Ver.  12.  Like  the  fire  of  thorns.    Noisy  and  brief.     CompareKccl.vii.fi. 

Ver.  16.  Is  uplifted  high.     Or,  lilts  on  high;  namely,  to  a  place  of  safety.    Compare  Pss.  xiii.48;  xci.  14. 


PSALM  CXIX.  701 


PSALM  CXIX. 
ALEPH. 

1  Happy  the  upright  in  their  way, 
who  walk  in  the  law  of  Jehovah. 

2  Happy  they  that  keep  his  testimonies, 
that  seek  him  with  the  whole  heart; 

3  who  also  do  no  wrong, 
who  walk  in  his  ways. 

4  Thou  hast  enjoined  thy  precepts, 
that  we  should  keep  them  strictly. 

5  O  that  my  ways  were  directed, 
to  keep  thy  statutes. 

6  Then  shall  I  not  be  ashamed, 

when  I  have  respect  to  all  thy  commandments. 

7  I  will  praise  thee  with  uprightness  of  heart, 
while  I  learn  thy  righteous  judgments. 

8  Thy  statutes  I  will  keep. 
Do  not  forsake  me  utterly! 

BETH. 

9  Whereby  shall  a  young  man  keep  his  paths  pure  ? 
By  taking  heed  according  to  thy  word. 

10  With  my  whole  heart  have  I  sought  thee ; 
do  not  let  me  wander  from  thy  commandments. 

11  In  my  heart  have  I  treasured  thy  saying, 
that  I  may  not  sin  against  thee. 

12  Blessed  be  thou,  O  Jehovah! 
Teach  me  thy  statutes. 

13  With  my  lips  have  I  recounted 
all  the  judgments  of  thy  mouth. 

14  In  the  way  of  thy  testimonies  have  I  rejoiced, 
as  over  all  riches. 

15  In  thy  precepts  will  I  meditate, 
and  have  respect  to  thy  paths. 

16  In  thy  statutes  will  I  delight  myself; 
I  will  not  forget  thy  word. 

GIMEL. 

17  Deal  kindly  with  thy  servant  that  I  may  live; 
and  I  will  keep  thy  word. 

18  Open  thou  my  eyes,  and  let  me  behold, — 
wondrous  things  out  of  thy  law  ! 

19  I  am  a  stranger  in  the  earth ; 

do  not  hide  from  me  thy  commandments. 

20  My  soul  breaketh  with  longing, 
toward  thy  judgments  at  all  times. 

21  Thou  hast  rebuked  the  proud,  accursed, 
that  wander  from  thy  commandments. 

22  Roll  off  from  me  reproach  and  contempt ; 
for  thy  testimonies  have  I  kept. 

23  Also  princes  sat  and  talked  against  me ; 
thy  servant  meditateth  on  thy  statutes. 

24  Also  thy  testimonies  are  my  delight, 
my  counselors. 


792  FIFTH  BOOK  OF  PSALMS. 

DALETH. 

25  My  soul  cleaveth  to  the  dust ; 

do  thou  revive  me  according  to  thy  "word. 

26  My  ways  I  have  declared,  and  thou  didst  answer  me ; 
teach  me  thy  statutes. 

27  The  way  of  thy  precepts  make  me  understand  ; 
and  I  will  meditate  on  thy  wonders. 

28  My  soul  melteth  away  with  sorrow  ; 
raise  me  up,  according  to  thy  word. 

29  The  way  of  falsehood  remove  from  me, 
and  grant  me  graciously  thy  law. 

30  The  way  of  truth  have  I  chosen ; 
thy  judgments  I  have  set  [before  me.] 

31  I  have  cleaved  to  thy  testimonies ; 
Jehovah,  do  not  put  me  to  shame. 

32  The  way  of  thy  commandments  I  will  run; 
for  thou  wilt  enlarge  my  heart. 

HE. 

33  Teach  me,  O  Jehovah,  the  way  of  thy  statutes, 
and  I  will  keep  it  to  the  end. 

34  Make  me  understand  and  I  will  keep  thy  law, 
and  will  observe  it  with  the  whole  heart. 

35  Make  me  tread  in  the  path  of  thy  commandments  : 
for  therein  do  I  delight. 

36  Incline  my  heart  to  thy  testimonies, 
and  not  to  gain. 

37  Turn  away  my  eyes  from  beholding  vanity ; 
quicken  me  in  thy  way. 

28       Confirm  to  thy  servant  what  thou  hast  said, 
which  is  for  thy  fear. 

39  Turn  away  my  reproach  which  I  dread  ; 
for  thy  judgments  are  good. 

40  Behold,  I  have  lonsred  after  thy  precepts  ; 
in  thy  righteousness  quicken  thou  me. 

VAV. 

41  And  let  thy  mercies  come  to  me,  O  Jehovah, 
thy  salvation,  according  to  thy  saying. 

42  And  I  shall  answer  him  that  reproacheth  me  ; 
for  I  have  trusted  in  thy  word. 

43  And  take  not  from  my  mouth  the  word  of  truth  utterly ; 
for  I  have  waited  for  thy  judgments. 

44  And  I  will  keep  thy  law  continually, 
forever  and  ever. 

45  And  I  shall  walk  at  large  ; 
for  thy  precepts  have  I  sought. 

46  And  I  will  speak  of  thy  testimonies  before  king3, 
and  will  not  be  ashamed. 

47  And  I  will  delight  myself  in  thy  commandments, 
which  I  love. 

48  And  I  will  lift  up  my  hands  to  thy  commandmen  s, 
which  I  love, 

and  will  meditate  on  thy  statutes. 

ZAYIN. 

49  Remember  the  word  to  thy  servant, 
on  which  thou  hast  caused  me  to  hope. 

50  This  is  my  comfort  in  my  affliction ; 
for  thy  saying  hath  revived  me. 


PSALM  CXIX.  793 


51  Proud  ones  have  greatly  derided  me  ; 
from  thy  law  I  have  not  swerved. 

52  I  remembered  thy  judgments  of  old,  O  Jehovah, 
and  have  consoled  myself. 

53  Indignation  hath  taken  "hold  of  me  because  of  the  wicked, 
who  forsake  thy  law. 

54  Thy  statutes  have  been  my  songs, 
in  the  house  of  my  sojournings. 

55  I  have  remembered  thy  name  in  the  night,  O  Jehovah, 
and  have  kept  thy  law. 

56  This  I  have  had, 

for  thy  precepts  have  I  kept. 

CHETH. 

57  Jehovah  is  my  portion,  I  have  said, 
that  I  may  keep  thy  words. 

58  I  have  sought  thy  favor  with  the  whole  heart ; 
be  gracious  to  me  according  to  thy  saying. 

59  I  thought  en  my  ways, 

and  turned  back  my  feet  to  thy  testimonies. 

60  I  made  haste  and  delayed  not, 
to  keep  thy  commandments. 

61  The  cords  of  the  wicked  were  around  me  ; 
thy  law  I  have  not  forgotten. 

62  At  midnight  will  I  rise  to  give  thanks  to  thee, 
on  account  of  thy  righteous  judgments. 

63  I  am  a  companion  of  all  that  fear  thee, 
and  of  them  that  keep  thy  precepts. 

64  The  earth  is  full  of  thy  mercy,  O  Jehovah ; 
teach  me  thy  statutes. 

TETH. 

65  Thou  hast  dealt  well  with  thy  servant, 
O  Jehovah,  according  to  thy  word. 

66  Teach  me  good  understanding  and  knowledge; 
for  I  have  believed  in  thy  commandments. 

67  Before  I  was  afflicted  1  went  astray  ; 
but  now  I  keep  thy  saying. 

68  Thou  art  good,  and  doest  good ; 
teach  me  thy  statutes. 

69  The  proud  have  forged  a  lie  against  me  ; 
I,  with  all  the  heart,  will  keep  thy  precepts. 

70  Thick,  as  with  fat,  is  their  heart ; 
as  for  me,  in  thy  law  do  I  delight. 

71  It  is  good  for  me  that  I  was  afflicted, 
that  I  might  learn  thy  statutes. 

72  Better  to  me  is  the  law  of  thy  mouth, 
than  thousands  of  gold  and  silver. 

YOD. 

73  Thy  hands  made  me,  and  fashioned  me ; 

make  me  understand,  that  I  may  learn  thy  commandments. 

74  They  that  fear  thee  will  see  me  and  will  rejoice; 
for  I  have  hoped  in  thy  word. 

75  I  know,  O  Jehovah,  that  thy  judgments  are  right, 
and  in  faith  fulness  thou  hast  afflicted  me. 

76  Let,  I  pray,  thy  mercy  be  for  my  comfort, 
according  to  thy  saying  to  thy  servant. 


JM  FIFTH  BOOK  OF  PSALMS. 


77  Let  thy  compassions  come  upon  me  that  I  may  live ; 
for  thy  law  is  my  delight. 

78  Let  the  proud  be  ashamed,  for  they  wronged  me  without  cause; 
as  for  me,  I  meditate  on  thy  precepts. 

79  They  will  turn  to  me  that  fear  thee, 
and  that  know  thy  testimonies. 

80  Let  my  heart  be  perfect  in  thy  statutes, 
that  I  may  not  be  ashamed. 

CAPH. 

81  My  soul  fainteth  for  thy  salvation ; 
for  thy  word  do  I  wait. 

82  My  eyes  fail  for  thy  saying, 

while  I  say,  When  wilt  thou  comfort  me  ! 

83  For  I  am  become  like  a  bottle  in  the  smoke; 
thy  statutes  I  do  not  forget. 

84  How  many  are  the  days  of  thy  servant  ? 

When  wilt  thou  execute  judgment  on  my  persecutors? 

85  The  proud  have  digged  pits  for  me, 
who  are  not  according  to  thy  law. 

86  All  thy  commandments  are  faithfulness ; 
they  persecute  me  wrongfully;  help  thou  me. 

87  Almost  had  they  consumed  me  upon  earth ; 
and  I,  I  forsook  not  thy  precepts. 

88  According  to  thy  mercy  revive  me, 

and  I  will  keep  the  testimony  of  thy  mouth. 

LAMED. 

89  Forever,  O  Jehovah, 

thy  word  is  settled  in  the  heavens. 

90  To  generation  and  generation  is  thy  faithfulness ; 
thou  hast  founded  the  earth,  and  it  standeth  fast. 

91  For  thy  judgments  they  stand  fast  this  day  ; 
for  all  are  thy  servants. 

92  Unless  thy  law  had  been  my  delight, 

I  should  then  have  perished  in  my  affliction. 

93  Forever  will  I  not  forget  thy  precepts ; 
for  with  them  thou  hast  quickened  me. 

94  Thine  am  I, — save  me ; 

for  thy  precepts  have  I  sought. 

95  The  wicked  have  waited  for  me  to  destroy  me; 
to  thy  testimonies  do  I  give  heed. 

96  To  all  perfection  I  have  seen  an  end ; 
thy  commandment  is  exceeding  broad. 

MEM. 

97  How  do  I  love  thy  law ! 

All  the  day  it  is  my  meditation. 

98  Thy  commandments  make  me  wiser  than  my  enemies; 
for  forever  is  it  mine. 

99  I  am  become  wiser  than  my  teachers ; 
for  thy  testimonies  are  my  meditation. 

100  I  have  more  understanding  than  the  aged; 
for  thy  precepts  have  I  kept. 

101  From  every  evil  path  have  I  withheld  my  feet, 
in  order  that  I  may  keep  thy  word. 

102  From  thy  judgments  I  have  not  departed, 
for  thou  thyself  dost  guide  me. 


PSALM  CXIX.  705 


103  How  sweet  to  my  palate  are  thy  sayings; 
more  than  honey  to  my  mouth  ! 

104  From  thy  precepts  I  get  understanding ; 
therefore  do  I  hate  every  false  path. 

NUN. 

105  A  lamp  to  my  foot  is  thy  word, 
and  a  light  to  my  path. 

106  I  have  sworn,  and  have  fulfilled  it, 
to  observe  thy  righteous  judgments. 

107  I  am  afflicted  very  greatly ; 

O  Jehovah,  revive  me  according  to  thy  word. 

108  Let  the  free-will  offerings  of  my  mouth  be  acceptable  to  thee,  O  Jehovah ; 
and  teach  me  thy  judgments. 

109  My  soul  is  in  my  hand  continually ; 
but  thy  law  I  do  not  forget. 

110  The  wicked  have  laid  a  snare  for  me; 
but  from  thy  precepts  I  have  not  strayed. 

111  Thy  testimonies  have  I  taken  as  a  heritage  forever ; 
for  they  are  the  joy  of  my  heart. 

112  I  have  inclined  my  heart  to  perform  thy  statutes, 
forever,  to  the  end. 

SAMECH. 

113  The  double-minded  I  hate, 
and  thy  law  I  love. 

114  My  hiding  place  and  my  shield  art  thou  ; 
for  thy  word  do  I  wait. 

115  Depart  from  me,  ye  evil-doers; 

and  I  will  keep  the  commandments  of  my  God. 

116  Uphold  me  according  to  thy  saying,  and  I  shall  live; 
and  do  not  let  me  be  ashamed  of  my  hope. 

117  Do  thou  hold  me  up,  and  I  shall  be  saved  ; 
and  I  will  have  regard  to  thy  statutes  continually. 

118  Thou  hast  made  light  of  all  that  wander  from  thy  statutes; 
for  a  vain  thing  is  their  deceit. 

119  As  dross  thou  hast  put  away  all  the  wicked  of  the  earth; 
therefore  do  I  love  thy  testimonies. 

120  My  flesh  shuddereth  from  dread  of  thee, 
and  of  thy  judgments  I  am  afraid. 

AYIN. 

121  I  have  done  justice  and  righteousness ; 
thou  wilt  not  leave  me  to  my  oppressors. 

122  Be  surety  for  thy  servant  for  good  ; 
do  not  let  the  proud  oppress  me. 

123  My  eyes  fail  for  thy  salvation, 
and  for  thy  righteous  saying. 

124  Deal  with  thy  servant  according  to  thy  mercy, 
and  teach  me  thy  statutes. 

125  I  am  thy  servant, — give  me  understanding, 
and  I  shall  know  thy  statutes. 

126  It  is  time  that  Jehovah  should  work ; 
they  have  broken  thy  law. 

127  Therefore  do  I  love  thy  commandments, 
above  gold,  and  above  fine  gold. 

128  Therefore  all  thy  precepts  I  esteem  right ; 
every  path  of  falsehood  I  hate. 


790  FIFTH  BOOK  OF  PSALMS. 


PE. 

129  Wonderful  are  thy  testimonies  ; 
therefore  hath  ray  soul  kept  them. 

130  The  unfolding  of  thy  words  giveth  light, 
making  the  simple  understand. 

131  I  opened  my  mouth  wide,  and  panted ; 
for  I  longed  for  thy  commandments. 

132  Turn  to  me,  aud  be  gracious  to  me, 

as  thou  art  wont  to  do  to  them  that  love  thy  name. 

133  My  steps  establish  by  thy  word, 
and  let  no  iniquity  rule  over  me. 

134  Redeem  me  from  the  oppression  of  man; 
and  I  will  observe  thy  precepts. 

135  Make  thy  face  to  shine  upon  thy  servant, 
and  teach  me  thy  statutes. 

136  My  eyes  run  down  with  streams  of  water, 
because  they  observe  not  thy  law. 

TSADE. 

137  Righteous  art  thou  O  Jehovah, 
and  upright  in  thy  judgments. 

138  Thou  hast  enjoined  in  righteousness  thy  testimonies, 
and  in  exceeding  faithfulness. 

139  My  zeal  consumeth  me, 
because  my  foes  forget  thy  words. 

140  Pure  is  thy  saying-— exceedingly, 
and  thy  servant  loveth  it. 

141  Little  am  I  and  despised; 
thy  precepts  I  do  not  forget. 

142  Thy  righteousness  is  eternal  right, 
and  thy  law  is  truth. 

143  Trouble  and  anguish  have  come  upon  me ; 
thy  commandments  are  my  delights. 

144  Right  are  thy  testimonies  forever ; 
make  me  understand,  and  I  shall  live. 

KOPH. 

145  I  call  with  the  whole  heart ;  answer  me,  0  Jehovah  ; 
thy  statutes  I  will  keep. 

146  I  call  on  thee,  save  me; 

and  I  will  observe  thy  testimonies. 

147  I  rise  early  with  the  dawn,  and  cry  for  help ; 
for  thy  words  do  I  wait. 

148  My  eyes  anticipate  the  night-watches, 
to  meditate  on  thy  saying. 

149  Hear  my  voice  according  to  thy  mercy ; 

O  Jehovah,  according  to  thy  judgments  revive  me. 

150  Near  are  they  that  follow  after  mischief; 
they  are  far  from  thy  law. 

151  Near  art  thou,  O  Jehovah, 

and  all  thy  commandments  are  truth. 

152  Long  time  have  I  known  from  thy  testimonies, 
that  thou  hast  founded  them  forever. 


RESH. 


153       See  my  affliction,  and  rescue  me ; 
for  thy  law  I  have  not  forgotten. 


PSALM  CXIX.  797 


154  Plead  my  cause  and  redeem  me ; 
according  to  thy  saying  revive  me. 

155  Far  from  the  wicked  is  salvation  ; 
for  thy  statutes  they  have  not  sought. 

156  Many  are  thy  compassions,  O  Jehovah; 
according  to  thy  judgments  revive  me. 

157  Many  are  my  persecutors  and  my  foes ; 
from  thy  testimonies  I  have  not  swerved. 

158  I  saw  the  faithless  and  loathed, 
them  that  keep  not  thy  saying. 

159  See  how  I  love  thy  precepts ; 

O  Jehovah,  ace  irding  to  thy  mercy  revive  me. 

160  The  sum  of  thy  woid  is  truth  ; 

and  every  one  of  thy  righteous  judgments  is  forever. 

SCHIN. 

161  Princes  persecute  me  without  cause ; 
but  at  thy  words  my  heart  trembleth. 

162  I  rejoice  over  thy  saying, 
as  one  that  findeth  great  spoil. 

163  Falsehood  I  hate  and  abhor  ; 
thy  law  do  I  love. 

164  Seven  times  in  the  day  I  praise  thee, 
on  account  of  thy  righteous  judgments. 

165  Great  peace  have  they  that  love  thy  law ; 
and  they  have  no  occasion  of  stumbling. 

166  I  have  hoped  for  thy  salvation,  O  Jehovah; 
and  have  done  thy  commandments. 

167  My  soul  hath  observed  thy  testimonies, 
and  I  love  them  exceedingly. 

168  I  have  observed  thy  precepts  and  thy  testimonies ; 
for  all  thy  ways  are  before  me. 

TAV. 

169  Let  my  cry  come  near  before  thee,  O  Jehovah; 
according  to  thy  word,  make  me  understand. 

170  Let  my  supplication  come  before  thee; 
according  to  tiiy  saying,  rescue  me. 

171  My  lips  shall  pour  forth  praise; 
for  thou  wilt  teach  me  thy  statutes. 

172  Let  my  tongue  answer  to  thy  saying, 
that  all  thy  commandments  are  right. 

173  Let  thy  hand  be  for  my  help ; 
for  thy  precepts  have  I  chosen. 

174  I  have  longed  for  thy  salvation,  O  Jehovah; 
and  thy  law  is  my  delight. 

175  Let  my  soul  live  and  praise  thee; 
and  let  thy  judgments  help  me. 

176  I  have  gone  astray  like  a  lost  sheep. 
Seek  thy  servant ; 

for  thy  commandments  I  do  not  forget. 

Ps.  cxix.  A  treasury  of  devout  sentiments  and  practical  precepts.  The  memory  was  aided  by  the  alphabetic  structure 
of  the  psalm  in  twenty-two  stanzas,  according  t.>  the  number  of  the  Hebrew  letters,  each  consisting  of  <•  i ^  li t  parallelisms 
(sixteen  lines),  the  first  line  of  each  parallelism  beginning  with  the  Initial  letter  of  the  stanza. 

Ver.  is.  [will  behold.    Self-incitement.  (G   -  ,   J138,  l)i 

Ver.  38.  Fur  thy  fear.    To  lend  men  to  the  fear  of  God,  assuring  them  of  the  blessings  attending  it. 

Vers.  H— 1>.     In  this  stanza,  the  initial  letter  is  the  word  and  in  Hebrew  ;  hei its  recurrence  at  tho  beginning  of  the 

first  line  in  each  couplet. 

Ver.  1 1.    Will  lift  up  my  hands.  As  a  symbol,  and  an  expression,  of  the  lifting  up  of  the  heart. 

Ver.  70,  l<t  member.  An  expression  of  insensibility,  and  dullness  of  moral  perception.  Compare  Ps.  xvii.  10;  Is.  vi.  10. 

Yer.  90.  An  end.  A  limit,  or  bouud. 


708  FIFTH  BOOK  OF  PSALMS. 


Ver.  98,  2d  member.  It.  Embracing  all  as  one. 

Ver.  113.  The  double-minded.  Men  of  divided  mind,  "halting  between  two  opinions"  (1  Kings  xviii.  21,  where  a  word 
from  the  same  root  is  used)  ;  unstable  and  unwavering.    Compare  James  i.  8. 

Vers.  127,  128.  Therefore..  In  consideration  of  all  that  precedes. 

Ver.  148.  Anticipate  the  night-watches.  Anticipate  their  progress  ;  waking  unseasonably,  before  the  night-watches  are 
past.    See  the  note  on  Pa.  lxiii.  6. 


PSALM  CXX. 

Pilgrim  Song. 

1  To  Jehovah,  in  my  distress, 
I  called  and  he  answered  me. 

2  O  Jehovah,  rescue  my  soul  from  lying  lips, 
from  a  deceitful  tongue. 

3  What  shall  he  give  to  thee, 

and  what  shall  he  do  more  to  thee,  deceitful  tongue? 

4  Sharp  arrows  of  the  mighty, 
with  burning  coals  of  broom  ! 

5  Alas  for  me,  that  I  sojourn  in  Mesech, 
that  I  dwell  with  the  tents  of  Kedar  I 

6  My  soul  hath  long  dwelt 
with  him  that  hateth  peace. 

I  am  for  peace ;  but  when  I  speak, 
they  are  for  war. 

Pss.  cxx— cxxxiv.  Pilgrim  Songs — Three  annual  pilgrimages  to  the  Holy  City  were  required  of  all  the  male  popula- 
tion. See  Deut.  xvi.  16;  and  compare  Ex.  xxiii.  14-17.  Though  requited  only  of  males  ("all  thy  males,"  Deut.  xvi.  lb), 
the  journey  Would  sometimes  be  voluntarily  made  by  pious  women;  as  is  recorded  of  Hannah  (1  Sam.  i.  7),  and  of  Mary 
(Luke  ii.  41,  42).  The  people  of  the  same  neighborhood,  aud  the  different  branches  of  the  same  family  (compare  Luke  ii. 
44),  would  go  together  in  large  companies,  for  mutual  aid  and  protection,  encamping  by  night  in  the  open  fields.  The  ob- 
ject and  circumstances  of  the  journey  would  naturally  suggest  a  collection  of  suitable  hymns  for  evening  and  morning 
worship. 

This  is  the  most  satisfactory  of  the  several  theories  of  the  origin  and  designation  of  this  small  collection  of  fifteen 
Psalms.  The  title  prefixed  to  each,  literally  Song  of  the  Ascents  (namely,  to  the  Holy  City,  compare  Ps.  cxxii  4,  "whither 
the  tribes  go  up  ")  is  appropriate  to  such  an  occasion.*  That  some  were  written  for  other  occasions,  and  with  a  different 
design,  is  no  valid  objection;  the  Psalms  selected  being  appropriate,  either  in  their  direct  reference  to  the  special  object 
and  the  peculiar  circumstances  and  incidents  of  the  journey,  or  in  the  spirit  of  devotion  and  depth  of  religious  feeling 
with  which  all  occurrences,  national  and  domestic,  Were  regarded.  The  collection  may  have  originated  in  the  pilgrimages 
from  Babylon  at  the  close  of  the  captivity  (Ezra  vii.  9,  literally  "  the  going  up  from  Babylon"),  to  which  the  sentiments  of 
the  first  in  the  seri  s  ( Ps.  cxx.)  and  of  similar  ones,  would  be  pertinent.  Many  pious  Jews,  who  in  after  times  maiie  this 
pilgrimage  from  lands  to  which  they  were  driven  by  the  dispersion,  would  find  expression  for  their  peculiar  relations  and 
sentiments  in  such  Psalms. 

How  appropriate,  as  they  were  journeying  toward  the  mountains  of  Jerusalem  (Ps.  cxxv.  2)  were  all  the  sentiments  of 
Ps.  cxxi.,  beginning : 

I  will  lift  my  eyes  unto  the  mountains ; 
from  whence  shall  my  help  come  ? 

aud  on  their  arrival  at  the  Holy  City,  and  joyful  entrance  through  its  gates,  the  words  of  the  following  Psalm  (Ps.  cxxii.), 
beginning : 

I  was  glad  when  they  said  to  me, 

let  us  go  into  the  house  of  Jehovah. 

Our  feet  are  Standing 

in  thy  gates,  O  Jerusalem. 

These  two  Psalms  indicate  the  design  of  the  whole  collection. 

Ver.  3.  Compare  the  form  of  imprecation,  "  God  do  so  and  more  also  "  (1  Sam.  xiv.  44). 

Ver.  4.   With  burning  coals.    Compare  Ps.  cxl.  10. 

Broom.  A  plant  used  as  fuel  by  the  natives  of  the  country.  "  The  Vulgate,  Luther,  English  version,  and  others,  trans- 
late it  wrongly  by  juniper.  The  roots  are  very  bitter,  and  are  regarded  by  the  Arabs  as  yielding  the  best  charcoal  "  (Rob- 
inson,  Researches  in  Palestine,  Vol.  I.,  p.  299). 

Ver.  5.  Mesech — Kedar.    Put  for  any  restless  and  warlike  communities,  of  similar  character. 

*  Another  explanation,  namely,  that  the  Psalm  was  so  called  from  its  gradational  structure,  is  unsatisfactory,  only  two 
or  three  at  most  having  more  than  very  slight  traces  of  this  peculiar  form. 


PSALM  CXXIII.  700 


PSALM   CXXI. 

Pilgrim  Song. 

1  I  will  lift  mine  eyes  unto  the  mountains ; 
from  whence  shall  my  help  come? 

2  My  help  is  from  Jehovah, 
who  made  heaven  and  earth. 

3  Let  him  not  suffer  thy  foot  to  waver ; 
he  that  keepeth  thee,  let  him  not  slumber. 

4  Behold  he  will  not  slumber,  and  will  not  sleep, 
that  keepeth  Israel. 

5  Jehovah  is  thy  keeper ; 

Jehovah  is  thy  shade  on  thy  right  hand. 

6  By  day  the  sun  shall  not  smite  thee, 
nor  the  moon  by  night. 

7  Jehovah  will  keep  thee  from  all  evil ; 
he  will  keep  thy  soul. 

8  Jehovah  will  keep  thy  going  out  and  thy  coming  in, 
henceforth  and  forevermore. 

Ps.  cxxi.  An  appropriate  hymn,  for  morning  or  evening  worship,  as  the  pilgrims  were  journeying  toward  the  moun- 
tains of  Jerusalem.    Compare  Ps.  cxxv.  2,  "Jerusalem,  mountains  are  round  about  her."' 
Ver.  3.  Let  thy  keeper  be  one  that  slujibers  not,  and  is  ever  watchful  over  his  charge. 


PSALM   CXXII. 
Pilgrim  Song.     Of  David. 

1  I  was  glad  when  they  said  to  me, 
let  us  go  into  the  house  of  Jehovah. 

2  Our  feet  are  standing 

in  thy  gates,  O  Jerusalem  ; 

3  Jerusalem,  that  art  builded, 

as  a  city  that  is  compact  together ; 
4.  whither  the  tribes  go  up, 

the  tribes  of  Jah, — a  testimony  for  Israel, — 
to  give  thanks  to  the  name  of  Jehovah. 

5  For  there  are  set  thrones  for  judgment, 
thrones  of  the  house  of  David. 

6  Pray  for  the  peace  of  Jerusalem ; 
they  shall  prosper  that  love  thee ! 

7  Let  there  be  peace  within  thy  rampart, 
prosperity  within  thy  palaces. 

8  For  my  brethren  and  companions'  sake, 
let  me  now  say,  Peace  be  within  thee ! 

9  For  the  sake  of  the  house  of  Jehovah  our  God, 
I  will  seek  thy  good. 

Ver.  4.  The  tribes  go  up.    Three  times  in  a  year  (Dout.  xvi.  lfi:  compare  Kx  xxiii.  14-17).    Those  annual  pilgrimngoi 
were  "  a  testimony  for  Israel," — "  a  memorial  "(as  expressed  in  Ux.  xii.  1±;  of  what  God  had  wrought 


PSALM  CXXIII. 

Pilgrim  Song. 
Unto  thee  do  I  lift  up  my  eyes, 
thou  that  dwellest  in  the  heavens. 


800  FIFTH  BOOK  OF  PSALMS. 


2  Behold,  as  the  eyes  of  servants  are  toward  the  hand  of  their  masters, 
as  the  eyes  of  a  maid-servant  toward  the  hand  of  her  mistress  ; 

so  are  our  eyes  toward  Jehovah,  our  God, 
until  he  shall  be  gracious  to  us. 

3  Be  gracious  to  us,  O  Jehovah,  be  gracious  to  us ; 
for  we  are  greatly  filled  with  contempt. 

4  Our  soul  is  greatly  filled, 

with  the  scorn  of  them  that  are  at  ease, 
with  the  contempt  of  the  proud. 

Toward  the.  hand.  Watching  for  the  signal  of  the  master's  or  mistress's  will.    The  Orientals  were  always,  as  they  now 
are,  sparing  of  words,  ami  expressed  their  will  by  signs.     There  i  s  no  reference  to  chastisement,  as  some  suppose. 
Vers.  3,  i.  For  the  circumstances  here  referred  to,  compare  Nen.  i.  3,  and  ii.  19. 


PSALM  CXXIV. 

Pilgrim  Song.      Of  David. 

1  If  it  were  not  Jehovah  who  was  for  us, 
let  Israel  now  say, — 

2  if  it  were  not  Jehovah  who  was  for  us, 
when  men  rose  up  against  us ; 

3  then  had  they  swallowed  us  up  alive, 
when  their  anger  was  kindled  against  us ; 

4  then  had  the  waters  overwhelmed  us, 
the  stream  had  gone  over  our  soul ; 

5  then  had  gone  over  our  soul  the  swelling  waters. 

6  Blessed  be  Jehovah, 

who  hath  not  given  us  a  prey  to  their  teeth. 

7  Our  soul  is  as  a  bird  escaped  from  the  snare  of  the  fowlers ; 
the  snare  is  broken  and  we  are  escaped. 

Our  help  is  in  the  name  of  Jehovah, 
who  made  heaven  and  earth. 


PSALM  CXXV. 
Pilgrim  Song. 

They  that  trust  in  Jehovah  are  as  Mount  Zion, 
that  cannot  be  moved,  abideth  forever. 

Jerusalem,  mountains  are  round  about  her; 
and  Jehovah  is  round  about  his  people, 
henceforth  and  forever. 

For  the  rod  of  wickedness  shall  not  rest  on  the  lot  of  the  righteous, 
that  the  righteous  may  not  put  forth  their  hands  to  iniquity. 

Do  good,  O  Jehovah,  to  the  good, 
to  the  upright  in  their  hearts. 
And  they  that  turn  aside  to  their  crooked  paths, 
Jehovah  will  lead  them  away  with  workers  of  iniquity. 

Peace  be  upon  Israel ! 


PSALM  CXXVII.  801 


PSALM    CXXVI. 

Pilgrim  Song. 

1  When  Jehovah  brought  back  the  returned  of  Zion, 
we  were  as  they  that  dream. 

2  Then  was  our  mouth  filled  with  laughter, 
and  our  tongue  with  singing. 

Then  said  they  amoug  the  heathen, 
Jehovah  hath  done  great  things  for  them. 

3  Jehovah  hath  done  great  things  for  us ; 
we  are  joyful. 

4  Turn,  O  Jehovah,  our  captivity, 
as  streams  in  the  south. 

5  They  that  sow  in  tears  shall  reap  in  joy. 

6  He  goeth  forth  weeping  as  he  goeth,  bearing  the  handful  of  seed ; 
he  shall  surely  come  with  rejoicing,  bearing  his  sheaves. 

Ver.  4.  A  prayer  for  the  continuation  of  the  work,  to  its  completion. 


PSALM  CXXVII. 

Pilgrim  Song.     Of  Solomon. 

1  If  Jehovah  build  not  the  house, 

in  vain  they  labor  upon  it  that  build  it. 
If  Jehovah  keep  not  the  city, 
the  keeper  watcheth  in  vain. 

2  Vain  is  it  for  you,  that  ye  rise  early, 
that  ye  take  rest  late, 

that  ye  eat  the  bread  of  sorrows ; 
so  giveth  he  to  his  beloved  in  sleep. 

3  Lo,  sous  are  a  heritage  from  Jehovah  ; 
the  fruit  of  the  womb  is  a  reward. 

4  As  arrows  in  the  hand  of  a  mighty  man, 
so  are  the  sons  of  youth. 

5  Happy  the  man, 

who  hath  filled  his  quiver  with  them. 

They  shall  not  be  ashamed, 

when  they  shall  speak  with  enemies  in  the  gate. 

Ver.  2,  4th  member.  So,  all  that  is  thus  gained,  he  gives  in  sleep,  without  this  wearying  caro  and  puins  *  Fcirst 
(lex.  "IJ,  iv.,  a),  '-just  so,  i.  e.,  so  well  ami  richly  does  the  Lord  ffive  his  beloved."  The  noon,  XJu\  isnot  the  direct  object 
of  the  verb,  but  the  subordinate  accus.  of  time  (in  sleep).-)-  So  Ewald  (also  gieht  er's  tddafend  teinexn  Ueben) ;  .nil  llrp- 
feld  (ebensogibi  er's  seinem  GeUebten  im  Schlaf.).    The  object  of  the  verb  (it,  the  desired  good  >  they  Bupply,  a*  im]  '  i 

the  preceding  member.}  Ftjebst's  construction  is  more  simple.  The  general  sense  is  well  expressed  by  Kwald:  "Yon 
n\, iv  weary  yourselves  ever  so  much  ;  yet  God  ^ives  (what  he  gives)  to  his  loved  one  in  sleep,^  unexpectedly  mid  by  sur- 
prise, as  to  one  di earning,  but  only  to  his  beloved." 

Ver.  6,  4th  member.  Enemies.    Personal  enemies  are  probably  meant,  whom  they  would  "speak  with  in  the 
namely,  the  broad  open  space  at  the  gate  of  the  city,  where  men  met  for  the  transaction  ol  business,  and  magisti  I 

tn  administer  justice.  See  the  note  on  Ps.  xxxv.  11,  and  compare  Job  v.  4  (and  the  references  in  the  writers  note  on  the 
passage)  and  xxix.  7. 

*  .So,  t. «.,  ebenso,  mit  demselben  Erf  dig  viie  jene  mit  Hirer  sauren  Arbeit,  also  s.  v.  a.  dasselbe  (IIcpfeld). 

t  Hupfeld  :  XJty,  nicht  Accus.  des  Obj.  den  .Schlaf,  sondern  Accus.  dcr  Ztit,  im  Schlaf  (wicoft,  QV,  nV/,  "Ip3.  2">V) 
Ges.  1 118, 2.  I  ' 

t  Zu  |/V  es,  aus  dem  vorherg.    Brot  der  Muhen  (aber  hitr  nur  der  allg.  Begriff  Brot)  zu  eryanzen  ist  (IIipfeld). 

^  Das  heisst,  ohne  Jtutilie  und  Sorge,  im  Ggsatz  zu  D'2VL'  (Ui'pfeld). 
51 


802  FIFTH  BOOK  OF  PSALMS. 


PSALM  CXXVIII. 

Pilgrim  Song. 

Happy  is  every  one  that  feareth  Jehovah, 
that  walketh  in  his  ways. 
For  thou  shalt  eat  of  the  labor  of  thy  hands ; 
happy  art  thou,  and  it  is  well  with  thee ! 
Thy  wife,  as  a  fruitful  vine, 
in  the  interior  of  thy  house ; 
thy  sons,  as  olive-plants, 
around- thy  table! 

Behold,  thus  shall  the  man  be  blest, 
that  feareth  Jehovah. 

Jehovah  will  bless  thee  out  of  Zion  ; 
and  thou  shalt  see  the  good  of  Jerusalem, 
all  the  days  of  thy  life. 
And  thou  shalt  see  thy  children's  children. 

Peace  be  upon  Israel ! 

Ver.  3.  In  the  interior.     The  women's  apartments,  in  the  most  retired  part  of  the  house. 


PSALM  CXXIX. 

Pilgrim    Song. 

1  Much  have  they  oppressed  me  from  my  youth, — 
let  Israel  now  say, — 

2  much  have  they  oppressed  me  from  my  youth, 
yet  have  they  not  prevailed  against  me. 

3  Ploughers  ploughed  upon  my  back  ; 
they  made  loug  their  furrows. 

4  Jehovah,  the  righteous, 

hath  cut  asunder  the  cords  of  the  wicked. 

5  Let  them  be  shamed,  and  be  turned  back,  all  that  hate  Zion. 

6  Let  them  be  as  grass  on  the  house-tops, 
that  withereth  before  it  is  plucked  up. 

7  With  which  the  mower  filleth  not  his  hand, 
nor  the  gatherer  his  arm. 

8  And  they  that  pass  by  say  not, 

The  blessing  ot'  Jehovah  be  upon  you ; 
we  bless  you  in  the  name  of  Jehovah. 

Ver.  S,  2d  and  3d  members.    Compare  the  salutation  in  Ruth  ii.  4. 


PSALM  CXXX. 

Pilgrim  Song. 

1  Out  of  the  depths  I  call  on  thee,  Jehovah. 

2  Lord,  hearken  to  my  voice; 
let  thine  ears  be  attentive, 

to  the  voice  of  my  supplications. 


PSALM  CXXXII.  803 


3  If  thou,  O  Jah,  shouldst  mark  iniquities, 
O  Lord,  who  shall  stand  ? 

4  For  with  thee  there  is  forgiveness, 
that  thou  may  est  be  feared. 

5  I  have  waited  for  Jehovah,  my  soul  hath  waited; 
and  in  his  word  have  I  hoped. 

6  My  soul  [waiteth]  for  the  Lord, 

more  than  they  that  watch,  for  the  morning, — 
than  they  that  watch,  for  the  morning! 

7  Hope  thou,  Israel,  in  Jehovah  ; 
for  with  Jehovah  there  is  mercy, 
and  with  him  abundant  redemption, 

8  And  he,  he  will  redeem  Israel, 
From  all  his  iniquities. 

Yer.  4.  For  with  thee  there  is  forgiveness.  Referring  to  what  is  implied  in  vor.  3  ;  namely,  a  motive  in  the  Divine  mind 
for  relaxing  the  rigor  of  the  Divine  law.  The  motive  is,  that  men  may  be  led  to  tear  UoJ  by  the  hope  of  pardon  and  ac- 
ceptance,  without  which  Done  would  be  reclaimed. 

Ver.  6,  2d  and  3d  members.  The  meaning  is  not,  watch  for  the  morning. — as  some  understand  it, — but  wait  for  tbe 
morning,  as  indicated  by  the  proper  punctuation. 


PSALM   CXXXI. 

Pilgrim  Song,     Of  David, 

Jehovah,  my  heart  is  not  haughty, 
nor  my  eyes  lofty ; 

nor  do  I  concern  myself  with  tilings  too  great, 
and  with  things  too  difficult  for  me. 
-But  I  have  calmed  and  quieted  my  spirit, 
as  a  weaned  child  on  its  mother ; 
as  the  weaned  child  is  my  spirit  within  me. 

Hope  thou,  Israel,  in  Jehovah, 
henceforth  and  forever. 


PSALM  CXXX1L 

Pilgrim  Song, 

1  Jehovah,  remember  to  David  all  his  pains ; 

2  who  did  swear  unto  Jehovah, 

did  vow  to  the  mighty  one  of  Jacob, 
S  I  will  not  enter  into  the  tent  of  my  house, 
I  will  not  go  up  on  the  couch  of  my  bed ; 

4  I  will  not  give  sleep  to  my  eyes, 
slumber  to  my  eyelids; 

5  until  I  shall  find  a  place  for  Jehovah, 
dwellings  for  the  mighty  one  of  Jacob. 

6  Lo,  we  heard  of  it  at  Ephratah  ; 
we  found  it  in  the  wooded  fields. 

7  We  will  enter  in  to  his  dwellings, 
we  will  worship  at  his  footstool. 

8  Arise,  O  Jehovah,  to  thy  resting-place, 
thou,  and  the  ark  of  thy  strength. 


804  FIFTH  BOOK  OF  PSALMS. 


9  Let  thy  priests  be  clothed  with  righteousness, 
and  let  thy  saints  shout  for  joy. 

10  For  the  sake  of  David  thy  servant, 

do  not  turn  back  the  face  of  thine  anointed. 

11  Jehovah  hath  sworn  to  David  in  truth, 
he  will  not  turn  back  from  it. 

Of  the  fruit  of  thy  body  will  I  set  upon  thy  throne. 

12  If  thy  sons  will  observe  my  covenant, 

and  my  testimonies  that  I  shall  teach  them ; 
also  their  sons  forever 
shall  sit  upon  thy  throne. 

13  For  Jehovah  hath  chosen  Zion; 
he  hath  desired  it  for  his  abode. 

14  This  is  my  resting-place  forever; 
here  will  I  dwell,  for  I  have  desired  it. 

15  Her  provision  I  will  abundantly  bless ; 
her  needy  I  will  satisfy  with  bread. 

16  And  her  priests  will  I  clothe  with  salvation, 
and  her  saints  shall  shout  aloud  for  joy. 

17  There  will  I  cause  the  horn  of  David  to  put  forth  ; 
I  have  prepared  a  lamp  for  my  anointed. 

18  His  enemies  will  I  clothe  with  shame; 
but  on  him  shall  his  crown  flourish. 

Ver.  3.  Tent  of  my  house.  My  temporary  dwelling ;  a  reminiscence  of  patriarchal  times,  perpetuated  in  the  language, 
and  a  reminder  that  our  brief  earthly  lil'eis  but  a  sojourn  and  a  pilgrimage. 

Ver.  5.  Dwellings.    As  in  Pss.  xlvi.  4:  Ixxxiv.  1. 

Ver.  6.  Woodedfields.  Compare  Kirjath-jearim  (city  of  the  woods)  1  Sam.  vii.  1,  and  2  Sam.  vi.  2,  where  it  is  called 
Baale  (Josh.  xv.  9). 

Vers.  8-10.  Compare  2  Chron.  vi.  41,42. 

Ver.  17.  To  put  forth.    New  branches  ;  an  emblem  of  increasing  power.    Compare  Ezek.  xxix.  21. 

Ver.  18.  Shall,  his  crown  flourish.  Said  of  the  wreath,  or  chaplet,  with  which  the  victor  was  crowned.  If  "crown" 
is  here  the  common  symbol  of  sovereignty,  the  meaning  is,  shall  prosper,  shall  suffer  no  reverse.  Contrast  the  language 
of  Ps.  Ixxxix.  39. 


PSALM  CXXXIII. 

Pilgrim  Song.     Of  David. 

Behold,  how  good,  and  how  pleasant, 
the  dwelling  of  brethren  in  union  ! 
As  the  precious  oil  upon  the  head, 
flowing  down  upon  the  beard, 
the  beard  of  Aaron, 

that  flowed  down  to  the  border  of  his  vestments! 
As  the  dew  of  Hermon, 
that  cometh  down  on  the  mountains  of  Zion  ! 
For  there  Jehovah  commanded  the  blessing, 
life  forevermore. 

Ver.  3.  Dew  of  Hermon.    See  Moll'8  exegetical  note,  and  the  statements  there  quoted  from  Van  de  Veldt  and  others. 


PSALM  CXXXIV. 

Pilgrim  Song. 

Behold,  bless  ye  Jehovah, 
all  ye  servants  of  Jehovah, 
that  stand  in  the  house  of  Jehovah  by  night. 


PSALM  CXXXY.  805 


Lift  up  your  hands  toward  the  sanctuary, 
and  bless  Jehovah. 

Jehovah  ble.-s  thee  out  of  Zion, 
maker  of  heaven  and  earth. 


PSALM  CXXXV. 

1  Praise  ye  Jah. 

Praise  ye  the  name  of  Jehovah  ; 
praise,  ye  servants  of  Jehovah, 

2  that  stand  in  the  house  of  Jehovah, 
in  the  courts  of  the  house  of  our  God. 

3  Praise  ye  Jah,  for  Jehovah  is  good  ; 
sing  praise  to  his  name,  for  it  is  pleasant. 

4  For  Jah  hath  chosen  Jacob  for  himself, 
Israel  for  his  peculiar  treasure. 

5  For  I  know  that  Jehovah  is  great, 
and  our  Lord  above  all  gods. 

6  All  that  Jehovah  pleased  he  hath  done, 
in  the  heavens  and  on  earth, 

in  the  seas  and  all  depths. 

7  Who  causeth  vapors  to  ascend  from  the  end  of  the  earth, 
maketh  lightnings  for  the  rain, 

bringeth  out  the  wind  from  his  storehouses. 

8  Who  smote  the  first-born  of  Egypt, 
both  of  man  and  beast ; 

9  sent  signs  and  portents  in  thy  midst,  0  Egypt, 
on  Pharaoh  and  on  his  servants. 

10  Who  smote  many  nations, 
and  slew  mighty  kings  ; 

11  Sihon,  king  of  the  Amorites, 
and  Og,  king  of  Bashan, 

and  all  the  kingdoms  of  Canaan ; 

12  and  gave  their  land  as  a  heritage, 
a  heritage  to  Israel  his  people. 

13  Jehovah,  thy  name  is  forever  ; 
Jehovah,  thy  memorial  is  to  all  generations. 

14  For  Jehovah  will  judge  his  people, 

and  for  the  sake  of  his  servants  will  repent. 

15  The  idols  of  the  heathen  are  silver  and  gold, 
the  work  of  the  hands  of  man. 

16  A  mouth  have  they,  but  they  speak  not; 
eyes  have  they,  but  they  see  not. 

17  Ears  have  they,  but  they  hear  not ; 
yea,  there  is  no  breath  in  their  mouth. 

18  Like  to  them  are  they  that  make  them, 
every  one  that  trusteth  in  them. 

19  House  of  Israel,  bless  ye  Jehovah. 
House  of  Aaron,  bless  ye  Jehovah. 

20  House  of  Levi,  bless  ye  Jehovah. 
Ye  that  fear  Jehovah,  bless  Jehovah. 

21  Blessed  be  Jehovah  out  of  Zion, 
who  inhabiteth  Jerusalem. 

Praise  ye  Jah. 

Ver.  4.  His  peculiar  treasure.    For  the  moaning,  see  Ex.  xix.  6. 
Ver.  9.    Portents.    See  the  remark  ou  l's.  cv.  5. 


806  FIFTH  BOOK  OF  PSALMS. 


Ver.  13.  Memorial.    Memorial  name.    See  the  remark  on  Ps.  xxx.  4. 
Ver.  14.  See  Deut.  xxxii.  36,  from  which  these  words  are  taken. 
Vers.  15-18.  Repeated,  with  slight  variations,  from  Ps.  cxv.  4-8. 


PSALM  CXXXvX 

1  Give  thanks  to  Jehovah,  for  he  is  good ; 

for  his  mercy  is  forever. 

2  Give  thanks  to  the  God  of  gods ; 

for  his  mercy  is  forever. 

3  Give  thanks  to  the  Lord  of  lords ; 

for  his  mercy  is  forever. 

4  To  him  who  alone  doeth  great  wonders ; 

for  his  mercy  is  forever. 

5  To  him  who  made  the  heavens  with  skill ; 

for  his  mercy  is  forever. 

6  To  him  who  spread  out  the  earth  upon  the  waters ; 

for  his  mercy  is  forever. 

7  To  him  who  made  great  lights  ; 

for  his  mercy  is  forever ; 

8  the  sun  for  dominion  over  the  day ; 

for  his  mercy  is  forever  ; 

9  the  moon  and  stars  for  dominion  over  the  night ; 

for  his  mercy  is  forever. 

10  To  him  who  smote  Egypt  in  their  first-born ; 

for  his  mercy  is  forever ; 

11  and  brought  out  Israel  from  their  midst ; 

for  his  mercy  is  forever  ; 

12  with  a  strong  hand  and  an  outstretched  arm ; 

for  his  mercy  is  forever. 

13  To  him  who  divided  the  Red  Sea  into  parts ; 

for  his  mercy  is  forever; 

14  and  made  Israel  pass  through  in  the  midst  of  it ; 

for  his  mercy  is  forever; 

15  and  shook  out  Pharaoh  and  his  host  Into  the  Red  Sea 

for  his  mercy  is  forever. 

16  To  him  who  led  his  people  in  the  wilderness; 

for  his  mercy  is  forever. 

17  To  him  who  smote  great  kings; 

for  his  mercy  is  forever ; 

18  and  slew  famous  kings  ; 

for  his  mercy  is  forever ; 

19  Sihon,  king  of  the  Amorites ; 

for  his  mercy  is  forever ; 

20  and  Og,  king  of  Bashan ; 

for  his  mercy  is  forever  ; 

21  and  gave  their  land  for  a  heritage ; 

for  his  mercy  is  forever ; 

22  a  heritage  for  Israel  his  servant ; 

for  his  mercy  is  forever. 

23  Who  in  our  low  estate  remembered  us ; 

for  his  mercy  is  forever ; 

24  and  rent  us  from  our  foes ; 

for  his  mercy  is  forever. 

25  Who  giveth  bread  to  all  flesh  ; 


PSALM  CXXXVITI.  807 


for  his  mercy  is  forever. 
26  Give  thanks  to  the  God  of  heaven : 
for  his  mercy  is  forever. 


Ver.  15.  Shook  out.    As  one  shakes  from  the  lap  its  coutents.    Compare  Job  xxxviii.  13  (the  writer's   revised  version 
ami  note). 


PSALM  CXXXVII. 

1  By  the  streams  of  Babylon, 
there  we  sat  and  wept, 
when  we  remembered  Zion. 

2  On  willows  in  her  midst, 
we  hanged  our  harps. 

3  For  there  demanded  of  us 
our  captors,  words  of  song, 
and  our  oppressors,  mirth  ; 
sing  to  us  of  the  songs  of  Zion. 

4  How  shall  we  sing  Jehovah's  song, 
on  an  alien  soil ! 

5  If  I  forget  thee,  O  Jerusalem, 
let  my  right  hand  forget ! 

6  Let  my  tongue  cleave  to  my  palate, 
if  I  do  not  remember  thee  ; 

if  I  prefer  not  Jerusalem, 
above  my  chief  joy. 

7  Remember,  O  Jehovah,  to  the  sons  of  Edom, 
the  day  of  Jerusalem  ; 

who  said,  lay  bare,  lay  bare, 
unto  the  foundation  therein. 

8  Daughter  of  Babylon,  the  desolated ! 
Happy  he  who  shall  requite  to  thee, 
thy  deed  which  thou  hast  done  to  us. 

9  Happy  he  who  shall  seize, 

and  dash  thy  little  ones  against  the  rock. 

Ver.  1.  Bahyltm.    Here,  the  province  of  Babylonia,  through  which  tho  captives  were  dispersed. — And  wept:  Dj  merely 
emphasizing  the  thought. 

"  Ver.  2.   Willows.    Tho  weeping  -willow  is  meant,  which  grew  by  tho  water-courses  (Is.  xliv.  4,  xv.  7  ;  Job  xl.  22  ;  Lev. 
xxiii.  40).* 

Ver.  8.  The,  desolated.    In  prophetic  anticipation. 


PSALM  CXXXVIIL 
[Psalm']  of  David. 

1  I  will  thank  thee  with  my  whole  heart ; 
before  the  gods  will  I  sing  prai.se  to  thee. 

2  I  will  worship  toward  thy  holy  temple, 

and  will  thank  thy  name  for  thy  mercy  and  for  thy  truth  ; 
for  thou  hast  magnified  thy  saying  above  all  thy  name. 

3  In  the  day  when  I  called,  then  thou  didst  answer  me, 
didst  embolden  me  with  strength  in  my  soul. 

*  The  last  reference  suggests  the  occasion  here  referred  to  ;  namely,  the  great  frost  nf  inqalheriny  (Ex  xxiii.  10^  com- 
memorative of  the  harvest  just  gathered,  and  :il*i  of  the  deliverance  from  Bgypt  (LeT.  x\  ii.  .';:>-t:'.>:  when  "  irilhiws  of 
the  brnolc"  (L<v.  xxiii.  40)  were  borne  in  procession,  as  part  of  the  joyful  pageant.  Tins  Beason  of  festivity  »a<  now  turned 
to  mourning ;  and  their  harps  hung  silent  on  the  willows,  once  borne  iu  triumph.  Such  a  season  of  mourning  seems 
alluded  to  iu  Lzek.  lii.  15,  compared  with  Lev.  xxiii.  41. 


FIFTH  BOOK  OF  PSALMS. 


4  All  kings  of  the  earth  will  acknowledge  thee,  O  Jehovah, 
when  they  hear  the  sayings  of  thy  mouth ; 

5  and  will  sing  of  the  ways  of  Jehovah, 
that  great  is  the  glory  of  Jehovah. 

6  For  exalted  is  Jehovah  ;  and  the  lowly  he  regardeth ; 
and  the  proud  he  knoweth  afar  off. 

7  Though  I  walk  in  the  midst  of  trouble,  thou  wilt  revive  me; 
against  the  anger  of  my  enemies  thou  wilt  stretch  forth  thy  hand, 
and  thy  right  hand  will  save  me. 

8  Jehovah  will  complete  it  in  my  behalf; 
Jehovah,  thy  mercy  is  forever. 

The  works  of  thy  hands  do  not  forsake  ! 

Ver.  2.  Thy  saying.    See  2  Sam.  eh.  vii.,  to  which  rpference  is  here  made. 

Yer.  8.   Will  compkteit.    What  he  has  purposed  and  begun,  already  referred  to  in  ver.  2. 


PSALM  CXXXIX. 

To  the  chief  Musician.     A  Psalm  of  David. 

1  Jehovah,  thou  hast  searched  me,  and  thou  knowest. 

2  Thou,  thou  dost  know  my  sitting  down  and  my  rising  up , 
thou  perceivest  my  thoughts  from  afar. 

3  Thou  art  around  my  path  and  my  couch, 
and  acquainted  with  all  my  ways. 

4  For  there  is  not  a  word  in  my  tongue, 
but  lo,  Jehovah,  thou  knowest  it  all. 

5  Behind  and  before  thou  hast  beset  me, 
and  laid  thy  hand  upon  me. 

6  Knowledge  too  wonderful  for  me ! 
It  is  high,  I  do  not  comprehend  it. 

7  Whither  shall  I  go  from  thy  spirit  ? 
And  whither  shall  I  flee  from  thy  presence? 

8  If  I  ascend  into  heaven,  thou  art  there. 

If  I  make  the  underworld  my  bed,  lo  thou  art  there. 

9  If  I  should  take  the  wings  of  the  morning, 
should  dwell  in  the  uttermost  part  of  the  sea ; 

10  there  also  would  thy  hand  lead  me, 
and  thy  right  hand  would  hold  me. 

11  And  if  I  say,  Only  let  darkness  cover  me, 
and  the  light  about  me  be  night ; 

12  even  darkness  will  not  hide  from  thee, 
and  night  will  shine  as  the  day  ; 
darkness  is  as  light. 

13  For  thou,  thou  hast  formed  my  reins, 
hast  woven  me  in  the  womb  of  my  mother. 

14  I  will  praise  thee,  for  I  am  fearfully,  wonderfully  made. 
Wonderful  are  thy  works ; 

and  my  soul  knoweth  it  well. 

15  My  frame  was  not  hidden  from  thee, 
when  I  was  made  in  secret, 

was  curiously  wrought  [as]  in  the  depths  of  the  earth. 

16  Thine  eyes  saw  my  unformed  substance ; 
and  in  thy  book  were  all  of  them  written, 

day  by  day  were  they  fashioned,  when  there  were  none  of  them. 

17  And  to  me  how  precious  are  thy  thoughts,  O  God ! 
How  great  is  their  sum  ! 


PSALM  CXL.  809 


18  If  I  would  recount  them,  they  are  more  in  number  thau  the  sand; 
I  awake,  and  am  still  with  thee. 

19  O  that  thou  wouldst  slay  the  wicked,  O  God ! 
and  ye  men  of  blood  depart  from  me  ; 

20  who  speak  of  thee  with  evil  purpose, 
take  [thy  name]  in  vain, — thy  foes. 

21  Shall  not  I  hate  them,  O  Jehovah,  that  hate  thee  ? 
And  shall  I  not  loathe  them  that  rise  up  against  thee? 

22  With  perfect  hatred  do  I  hate  them ; 
I  couut  them  my  enemies. 

23  Search  me,  O  God,  and  know  my  heart ; 
try  me,  and  know  my  thoughts  ; 

and  see  if  there  be  any  idol-way  in  me, 
and  lead  me  in  the  way  everlasting. 

Ver.  i.  In  my  inn  que.  In  its  powor  to  utter,  and  as  yet  unuttered.  Some  translate,  on  my  tongue.  But  to  know  a 
word  that  is  already  on  the  tongue  implies  no  superhura  tn  knowledge. 

Ver.  13.  Reins.  The  seat  of  perception  and  sensibility  (Pas.  xvi.  7  ;  lxxiii.  21).  They  can  conceal  nothing  from  him 
who  formed  them.     Comptre  Pa.  vii.  9. 

Ver.  15,  3d  member.  As  unseen  by  every  eye  but  thine,  as  if  "  wrought  in  the  depths  of  the  earth."  The  Hebrew  »J  8 
absolutely,  "  wrought  in  the  depths  of  the  earth,"  suppressing  the  form  of  comparison,  by  a  figure  of  speech  more  natural  to 
the  oriental  mind  than  to  us. 

Ver  20.  In  vain.     It  has  become  quite  common  to  take  it)\tf,  in  Ex.  xx.  7  and  similar  passages,  in  the  sense  of  falsehood, 

"  thou  shalt  not  utter  the  name  of  Jehovah  to  a  falsehood"  (i.  e.  swear  falsely).*  But  the  older  view,  taking  Xlti^  in  the 
sense  of  vainly,  idly,  with  no  serious  and  proper  purpose,  and  hence  profanely,  is  defensible,  and  covers  the  whole  ground. 

On  the  difficulties  in  this  verse,  See  Moll's  exegetical  note.  They  do  not.  seem  to  justify  the  resort  to  conjectural  emen- 
dations of  the  text,  proposed  by  Ewald,  llirzia,  Hupfkld,  Fcrbst  lex.  Wtf},  1,  and  others.f  There  is  no  decisive  objtction 
to  the  construction  and  rendering  of  the  current  text  by  Geseshus.J 

Ver.  23,  3d  member.    Idol-way.    Leading  my  heart  from  God,  its  supreme  object  of  love. 


PSALM  CXL. 

To  the  chief  Musician.     A  Psalm  of  David. 

1  Rescue  me,  Jehovah,  from  the  evil  man ; 
from  the  violent  man  preserve  me ; 

2  who  devise  evil  in  the  heart, 
continually  they  stir  up  wars. 

3  They  have  sharpened  their  tongue  like  a  serpent ; 
poison  of  an  adder  is  under  their  lips.     (Pau*e.~) 

4  Keep  me,  O  Jehovah,  from  the  hands  of  the  wicked; 
from  the  man  of  violence  preserve  me; 

wdio  have  thought  to  subvert  my  steps. 

5  The  proud  have  hid  a  snare  for  me,  and  cords ; 
they  spread  a  net  by  the  way-side ; 

traps  have  they  set  for  me.     (Pause.') 

6  I  have  said  to  Jehovah,  Thou  art  my  God  ; 

give  ear,  O  Jehovah,  to  the  voice  of  my  supplications. 

7  Jehovah,  Lord,  the  strength  of  my  salvation, 
thou  hast  covered  my  head  in  the  day  of  battle. 

8  Grant  not,  O  Jehovah,  the  desires  of  the  wicked  man  ; 

do  not  further  their  device,  that  they  may  be  lifted  up.     (Pause.) 

9  As  for  the  head  of  them  that  compass  me  about, 
the  mischief  of  their  own  lips  shall  cover  them. 

10  Burning  coals  shall  be  cast  down  upon  them  ; 

he  will  plunge  them  in  fire;  into  deep  waters,  that  they  rise  not  again. 

*  A  different  view  is  taken  bj   Ki :ii„  OD  Ex.  xx.  7,  p.  47l'. 

f  Ab it  auch  der  vorliegende  Text  lasst  sich  begrelfen  :  das  Obi.  zu  {Ojyj  ergibt  sich  aus  TITO',  una  das  folg.  T"\J?  ist 

chgebrachte  Erklarung  des  in  Nljyj  gemeinteu  Babj.  (Dflitzsch). 
X  Thes.  Vol.  ii.  p.  915.  liicunt  te  (nomen  tuum)  ad  scelus,  efferunt  sc.  te  s.  nomen  tunm  ail  mendaciitm  adoertarii  tui  i.  e. 
peieraut. 


810  FIFTH  BOOK  OF  PSALMS. 

11  An  evil  speaker  shall  not  be  established  in  the  earth; 
the  man  of  violence,  evil  will  hunt  him  to  ruin. 

12  I  know  that  Jehovah  will  maintain  the  cause  of  the  sufferer, 
the  right  of  the  poor. 

13  Surely  the  righteous  shall  give  thanks  to  thy  name; 
the  upright  shall  dwell  in  thy  presence. 


PSALM  CXLI. 
A  Psalm  of  David. 

1  Jehovah,  I  call  upon  thee ;  make  haste  to  me. 
Give  ear  to  my  voice,  when  I  call  to  thee. 

2  Let  my  prayer  present  itself  as  incense  before  thee ; 
the  lifting  of  my  hands  as  the  evening  offering. 

Set  a  guard,  O  Jehovah,  at  my  mouth; 
keep  watch  over  the  door  of  my  lips. 

4  Do  not  incline  my  heart  to  any  evil  thing, 
to  busy  itself  in  wicked  deeds, 

with  men  that  work  iniquity ; 
and  let  me  not  eat  of  their  dainties. 

5  Let  the  righteous  smite  me,  it  is  kindness ; 
and  let  him  reprove  me,  it  is  oil  for  the  head. 
Let  not  my  head  refuse  ;  for  still, 

my  prayer  is  in  their  calamities. 

6  When  their  judges  are  hurled  down  among  the  rocks, 
then  they  hear  my  words,  that  they  are  pleasant. 

7  As  when  one  furrows  and  cleaves  in  the  earth, 

our  bones  are  scattered  at  the  mouth  of  the  underworld. 

8  For  my  eyes  are  unto  thee,  Jehovah,  Lord. 

In  thee  have  I  trusted;  do  not  pour  out  my  soul. 

9  Keep  me  from  the  grasp  of  the  snare  they  have  laid  for  me, 
and  the  traps  of  the  workers  of  iniquity. 

10  Let  the  wicked  fall  into  their  own  nets, 
until  I  shall  have  wholly  passed  by. 

Ver.  8.  Pour  out  my  soul.     Comparo  Is.  liii.  12,  "  poured  out  his  soul." 
Ver.  10,  2d  member.  Or,  Whilst  I  at  the  same  time  shall  pass  by. 


PSALM  CXLII. 

Didactic  [Psalm]  of  David.      When  he  was  in  the  cave.     A  prayer. 

With  my  voice  to  Jehovah  I  cry  ; 
with  my  voice  to  Jehovah  I  make  supplication ; 
I  pour  out  before  him  my  complaint, 
my  trouble  I  make  known  before  him ; 
when  my  spirit  faints  within  me, 
and  thou,  thou  knowest  my  path. 
In  the  way  that  I  go  they  have  hidden  a  snare  for  me. 

Look  on  the  right  hand  and  see, — and  I  have  none  that  knoweth  me ; 
refuge  hath  failed  me ; 
there  is  no  one  that  careth  for  my  soul. 


PSALM  CXLIII.  811 


5  I  cried  unto  thee,  O  Jehovah  ; 
I  said,  thou  art  my  refuge, 

my  portion  in  the  land  of  the  living. 

6  Be  attentive  to  my  cry,  for  I  am  brought  very  low. 
Rescue  me  from  my  persecutors, 

for  they  are  stronger  than  I. 

7  Bring  out  my  soul  from  prison, 
to  thank  thy  name. 

The  righteous  will  gather  round  me; 
for  thou  wilt  deal  kindly  with  me. 

Ps.  cxlii.  (title).  In  the  cave.    Compare  Ps.  lvii. ;  and  see  1  Sam.  xxii.  1,  (with  Dr.  Uackett's  addition  to  the  art.  Adul- 
lam,  in  Smith's  BibU  IHctionary)  and  1  Sam.  xxiv.  3. 


PSALM  CXLIII. 
A  Psalm  of  David. 

1  O  Jehovah,  hear  my  prayer ; 
give  ear  to  my  supplications. 

In  thy  faithfulness,  answer  me  in  thy  righteousness. 

2  And  do  not  enter  into  judgment  with  thy  servant; 
for  in  thy  sight  no  oue  living  is  righteous. 

3  For  the  enemy  hath  persecuted  my  soul, 
hath  smitten  down  my  life  to  the  earth, 

hath  made  me  dwell  in  darkness  as  those  long  dead. 

4  And  my  spirit  in  me  faints, 
my  heart  is  desolate  within  me. 

5  I  remember  the  days  of  old ; 
I  meditate  on  all  thou  doest, 

I  think  on  the  work  of  thy  hands. 

6  I  spread  out  my  hands  unto  thee  ;' 

my  soul  is  as  a  land  thirsting  for  thee.     (Pause). 

7  Make  haste  to  answer  me,  O  Jehovah ; 
my  spirit  faileth. 

Do  not  hide  thy  face  from  me, 

so  that  I  become  like  them  that  go  down  to  the  pit. 

8  Let  me  hear  thy  loving-kindness  in  the  morning, 
For  in  thee  do  I  trust. 

Make  me  know  the  way  that  I  should  go, 
for  to  thee  do  I  lift  up  my  soul. 

9  Rescue  me  from  my  enemies,  O  Jehovah ; 
with  thee  I  hide  myself. 

10  Teach  me  to  do  thy  will, 
for  thou  art  my  God  ; 

let  thy  good  Spirit  guide  me  on  even  ground. 

11  For  thy  name's  sake,  O  Jehovah,  thou  wilt  revive  me ; 
in  thy  righteousness  thou  wilt  bring  my  soul  out  of  trouble. 

12  And  in  thy  loving-kindness  thou  wilt  rut  off  my  enenius, 
and  wilt  destroy  all  that  afflict  my  soul ; 

for  I  am  thy  servant. 

Ver.  10,  3d  memher.    Compare  Ps.  xxvi.  12,  "  My  foot  standeth  iu  an  even  place." 


812.  FIFTH  BOOK  OF  PSALMS. 


PSALM  CXLIV. 

\_A    Psalm~\    of  David. 

1  Blessed  be  Jehovah,  my  rock  ; 

he  who  instructeth  my  hands  for  the  conflict, 
my  fingers  for  the  battle  ; 

2  my  loving-kindness  and  my  fortress, 
my  high  tower,  and  my  deliverer, 
my  shield,  and  in  him  I  trust ; 

he  that  subdueth  my  people  under  me. 

3  Jehovah,  what  is  man,  that  thou  shouldst  know  him? 
a  son  of  man,  that  thou  shouldst  think  of  him  ? 

4  Man  is  like  a  breath  ; 

his  days  as  a  passing  shadow. 

5  Jehovah,  bow  thy  heavens,  and  come  down  ; 
touch  the  mountains,  that  they  smoke. 

6  Cast  forth  lightning,  and  scatter  them  ; 
send  out  thine  arrows,  and  discomfit  them. 

7  Send  thy  hands  from  on  high, 

wrest  me,  and  rescue  me  out  of  the  great  waters, 
out  of  the  hand  of  aliens ; 

8  whose  mouth  speaketh  deception, 

and  their  right  hand  is  a  right  hand  of  falsehood. 

9  0  God,  a  new  song  will  I  sing  to  thee ; 

with  a  ten-stringed  lute  wall  I  sing  praise  to  thee ; 

10  who  giveth  deliverance  to  kings  ; 

who  wresteth  David,  his  servant,  from  the  hurtful  sword. 

11  Wrest  me,  and  rescue  me  from  the  hand  of  aliens ; 
whose  mouth  speaketh  deception, 

and  their  right  hand  is  a  right  hand  of  falsehood. 

12  So  that  our  sons  may  be  as  plants, 
full  grown  in  their  youth  ; 

our  daughters  as  corner  pillars, 

13  sculptured  after  the  structure  of  a  palace  ; 
our  garners  full,  supplying  of  every  kind  ; 
our  flocks  multiplying  by  thousands, 

by  tens  of  thousands,  in  our  fields  ; 

14  our  ox^n  laden  ; 

no  breaking  in,  nor  going  forth, 
and  no  outcry  in  our  streets. 

15  Happy  the  people  to  whom  it  is  thus ; 
happy  the  people  whose  God  is  Jehovah  ! 

Ver.  14,  1st  member.   Laden.     With  the  abundant  products  of  the  fields. 

Ver.  14,  2d  member.  Breaking  in  (of  invading  armies),  going  forth  (into  captivity),  is  most  probably  the  meaning. 


PSALM  CXLV. 
A  Hymn  of  David. 


1  I  will  extol  thee  my  God,  O  king, 
and  will  bless  thy  name  forever  and  ever. 

2  Every  day  will  I  bless  thee, 

and  praise  thy  name  forever  and  ever. 


PSALM  CXLVI.  813 


3  Great  is  Jehovah,  and  greatly  to  be  praised, 
and  his  greatness  is  unsearchable. 

4  Generation  to  generation  shall  praise  thy  works, 
and  shall  declare  thy  mighty  acts. 

5  The  glorious  honor  of  thy  majesty, 
and  thy  wondrous  works  will  I  sing. 

6  And  the  might  of  thy  terrible  acts  let  them  tell ; 
and  thy  great  deeds  will  I  rehearse. 

7  Let  them  pour  forth  the  memory  of  thy  great  goodness, 
and  sing  aloud  of  thy  righteousness. 

8  Gracious  and  compassionate  is  Jehovah  ; 
slow  to  anger,  and  of  great  mercy. 

9  Jehovah  is  good  to  all, 

and  his  compassions  are  over  all  his  works. 

10  Let  all  thy  works  praise  thee,  O  Jehovah, 
and  thy  saints  bless  thee. 

11  Let  them  tell  the  glory  of  thy  kingdom, 
and  speak  of  thy  power; 

12  to  make  known  to  the  sons  of  men  his  mighty  acts, 
and  the  glorious  majesty  of  his  kingdom. 

13  Thy  kingdom  is  a  kingdom  of  all  ages, 

and  thy  dominion  is  throughout  all  generations. 

14  Jehovah  upholdeth  all  the  falling, 
and  raiseth  up  all  that  are  bowed  down. 

15  The  eyes  of  all  wait  for  thee, 

and  thou  givest  them  their  food  in  its  season ; 

16  opening  thy  hand, 

and  satisfying  the  desire  of  every  living  thing. 

17  Righteous  is  Jehovah  in  all  his  ways, 
and  kind  in  all  his  works. 

18  Near  is  Jehovah  to  all  that  call  upon  him, 
to  all  that  call  upon  him  in  truth. 

19  He  will  fulfill  the  desire  of  them  that  fear  him ; 
their  cry  he  will  hear,  and  will  save  them. 

20  Jehovah  preserveth  all  that  love  him  ; 
and  all  the  wicked  he  will  destroy. 

21  My  mouth  shall  speak  the  praise  of  Jehovah ; 
and  let  all  flesh  bless  his  holy  name, 

forever  and  ever. 


PSALM    CXLVL 

1  Praise  ye  Jah. 

Praise  Jehovah,  O  my  soul. 

2  I  will  praise  Jehovah  while  I  live; 

I  will  sing  praise  to  my  God  while  I  am  in  being. 

3  Trust  not  in  princes, 

in  a  son  of  man,  in  whom  there  is  no  help. 

4  His  breath  goeth  forth,  he  returneth  to  his  earth; 
in  that  very  day  his  plans  perish. 

5  Happy  he,  whose  help  is  the  God  of  Jacob, 
whose  hope  is  in  Jehovah  his  God; 

6  who  made  heaven  and  earth, 
the  sea,  and  all  that  is  in  them, 
who  keepeth  truth  forever; 

7  doing  justice  to  the  oppressed, 
giving  food  to  the  hungry. 
Jehovah  setteth  free  the  bound ; 


«14  FIFTH  BOOK  OP  PSALMS. 


8  Jehovah  openeth  the  eyes  of  the  blind ; 
Jehovah  raiseth  the  bowed  down. 
Jehovah  loveth  the  righteous. 

9  Jehovah  preserveth  the  strangers ; 
the  orphan  and  widow  he  relieveth ; 

and  the  way  of  the  wicked  he  subverteth. 
10  Jehovah  will  reign  forever, 

thy  God,  O  Zion,  to  all  generations. 
Praise  ye  Jah. 

Pss.  clvi.-cl.  Jah.    See  the  note  on  Ps.  lxviii.  4. 


PSALM  CXLVIL 

1  Praise  ye  Jah. 

For  it  is  good  to  sing  praise  to  our  God ; 
for  it  is  pleasant,  praise  is  becoming. 

2  Jehovah  buildeth  Jerusalem, 

the  outcasts  of  Israel  he  will  gather ; 

3  the  physician  for  the  broken  in  heart, 
and  he  bindeth  up  their  pains. 

4  He  eountelh  the  number  of  the  stars  ; 
he  calleth  them  all  by  their  names. 

5  Great  is  our  Lord,  and  of  great  power; 
his  understanding  is  infinite. 

6  Jehovah  raiseth  up  the  lowly; 

he  humbleth  the  wicked  even  to  the  earth. 

7  Answer  Jehovah  with  thanksgiving, 
sing  praise  to  our  God  with  the  harp ; 

8  who  covereth  the  heavens  with  clouds, 
who  prepareth  rain  for  the  earth ; 

9  who  maketh  the  mountains  put  forth  grass, 
giveth  to  the  beast  his  food, 

to  the  young  ravens  which  cry. 

10  He  delighteth  not  in  the  strength  of  the  horse, 
nor  hath  he  pleasure  in  the  legs  of  men. 

11  Jehovah  hath  pleasure  in  them  that  fear  him, 
in  them  that  hope  in  his  mercy. 

12  Praise  Jehovah,  O  Jerusalem; 
praise  thy  God,  O  Zion. 

13  For  he  hath  strengthened  the  bars  of  thy  gates  ; 
he  hath  blest  thy  sons  within  thee. 

14  It  is  he  that  maketh  thy  borders  peace; 

he  satisfieth  thee  with  the  marrow  of  the  wheat. 

15  He  that  sendeth  his  commandment  to  the  earth ; 
swiftly  doth  his  word  run. 

16  He  that  giveth  snow  like  wool; 

he  scattereth  the  hoar-frost  like  ashes. 

17  He  that  castetb.  forth  his  ice  like  morsels; 
who  can  stand  before  his  cold  ? 

18  He  sendeth  out  his  word  ana  melteth  them ; 
he  causeth  his  wind  to  blow,  the  waters  flow. 

19  He  maketh  known  his  word  to  Jacob, 
his  statutes  and  his  judgments  to  Israel. 

20  He  hath  not  done  so  to  any  nation ; 
and  his  judgments,  they  know  them  not. 

Praise  ye  Jah. 

Ver.  10, 1st  and  2d  members.  Horse  and  foot  are  meant,  the  cavalry  and  infantry  of  an  army. 
Ver.  14.  Marrow  of  the  whuat.    See  the  remark  on  l's.  lxixi.  16. 


PSALM  CXLIX.  815 


PSALM  CXLVnL 

1  Praise  ye  Jah. 

Praise  ye  Jehovah  from  the  heavens ; 
praise  him  in  the  heights. 

2  Praise  him,  all  his  angels; 
praise  him,  all  his  hosts. 

3  Praise  him,  sun  and  moon; 
praise  him,  all  ye  stars  of  light. 

4  Praise  him,  ye  heavens  of  heavens, 
and  ye  waters  that  are  above  the  heavens. 

5  Let  them  praise  the  name  of  Jehovah  ; 
for  he  commanded,  and  they  were  created  ; 

6  and  he  made  them  stand  forever  and  ever ; 
he  set  a  bound,  and  they  shall  not  pass  over, 

7  Praise  Jehovah,  from  the  earth  ; 
ye  sea-monsters,  and  all  deeps ; 

8  fire  and  hail,  snow  and  vapor, 
stormy  wind  fulfilling  his  word  ; 

9  ye  mountains  and  all  hills, 
fruit-trees,  and  all  cedars; 

10  beasts,  and  all  cattle, 

creeping  things,  and  winged  birds  ; 

11  kings  of  the  earth,  and  all  peoples, 
princes,  and  all  judges  of  the  earth  ; 

12  young  men,  and  also  maidens, 
old  men,  with  children; 

13  let  them  praise  the  name  of  Jehovah  ; 
for  exalted  is  his  name  alone, 

his  majesty  is  above  earth  and  heaven. 

14  And  he  raised  up  a  horn  for  his  people, 
a  praise  for  all  his  saints, 

for  the  sons  of  Israel,  a  people  near  to  him. 
Praise  ye  Jah. 

Ver.  6,  2d  member.  Or,  He  made  a  decree,  aud  it  shall  not  pass. 


PSALM  CXLIX. 

1  Praise  ye  Jah. 

Sing  to  Jehovah  a  new  song, 

his  praise  in  the  congregation  of  saints. 

2  Let  Israel  rejoice  in  his  maker, 
the  sons  of  Zion  exult  in  their  king. 

3  Let  them  praise  his  name  in  the  dance  ; 

Let  them  sing  praise  to  him  with  timbrel  and  harp. 

4  For  Jehovah  hath  pleasure  in  his  people ; 
he  beautifieth  the  lowly  with  salvation. 

o       Let  the  saints  triumph  in  glory, 

let  them  sing  aloud  upon  their  beds  ; 
6  praises  of  God  in  their  throat, 

am!  a  two-edged  Bword  in  their  hand  ; 
»  execute  vengeance  on  the  heathen, 

punishments  on  the  peoples  ; 


Pl<5  FIFTH  BOOK  OF  PSALMS. 

8  to  bind  their  kings  with  chains, 
and  their  nobles  with  fetters  of  iron ; 

9  to  execute  upon  them  the  judgment  written. 
It  is  an  honor  for  all  his  saints. 

Praise  ye  Jah. 


PSALM  CL. 

1  Praise  ye  Jah. 

Praise  God  in  his  sanctuary; 

praise  him  in  the  expanse  of  his  power. 

2  Praise  him  for  his  mighty  acts ; 

praise  him  according  to  his  abundant  greatness. 

3  Praise  him  with  sound  of  trumpet ; 
praise  him  with  lute  and  harp. 

4  Praise  him  with  timbrel  and  dance; 
praise  him  with  strings  and  pipe. 

5  Praise  him  on  the  loud  cymbals  ; 
praise  him  on  cymbals  of  lofty  sound, 

6  Let  all  breath  praise  Jah. 

Praise  ye  Jah. 


Date  Due 

:  '     " 

Ap  18  3 

1 

_i 

- 

k » -  *4? 

Jj,% 

"•  '"•  &*y 

NO  9-'54 

**&&*« 

f 

i 

&  n 


